PLAN of EPIscoPAL v1srrATIONs.
The following, we are requested to state, is an
outline of the plan on which the bishops of the
Methodist Episcopal Church purpose, the Lord
willing, to visit the annual conferences, and the
*... . . work within their bounds, togetherwith the mis-
* . . . * g the period between May 1836 and
... 1836. Bishop Roberts—Missouri, September |
14; Illinois, October 5; Indiana !
1837. Pittsburgh, July 19; Eri
* , chigan, September 6; Ohio, September 27; Ken-
. . . tucky, October 18.
# 1838–9. Tennessee, Q
; tober 31 : Mississippi.
; August 9; Mi-
spber 3; Arkansas, Oc-
*ember 5; Alabama,
n, october 16; Georgia, De-
h Carolina, January 3; North
ia, February 19;
* º º; 29 ; Virgin
Bºule—Pittsburgh, July 20; Erie,
fichigan, September 7; Ohio, Sep-
ntucky, October 19.
1837. Missouri, September 13
ber 4; Indiana, October 25. !
| 1838–9. Holston, October 17; Georgia, Decem-
ber 11; South Carolina, January 9; North Caro-
* nia, February 20; Balti-
; Illinois, Octo-
lina, Jantary 30; Virgi
more, March 13. r • , .
* 1839–40. Tennesses, October 2; Arkansas, Oc-
º tober 30; Mississippi;. December 4 ; Alabama,
§ 1. ING—New-York, June 22;
New-England, July 13; Maine, August 3; New-
| Hampshire, August 31.
| 1837. Troy, June 7;
1836. Bishop Hedd
- New-Hampshire, July 5:
:*: Black River, August 9; Oneida, August–30; G6-
, ; mesee, September 20.
; : , 1838. Philadelphia, Apri
ºff; New-York, May 16; New-England, June 6;
ºMaine, June 27. -
ºf 1839. Troy, J
14; New-Jersey, April
... . une 5; New-Hampshire, July 3;
* ... ...Black River, August 7; Oneida, August 28; Ge-
. Thesee, September 18.
: 1836-7. Bishop Ayr
" ...Georgia, Decembei is Iſº -
# iruß8; Baltimore, March 8. . .
ctober 4; Arkansas, No-
- - ; Mississippi, December 6; Alabama
& * - January 3. - - -
. . . . 4; Virginia, Februñº
1837-8. Tennesse
$838. Missouri, September 12; Illinois, Octo- |
ber 3; Indiana, October 24. • i
1839. Pittsburgh, July 17; Erie, August 7;
Michigan, September 4; Ohio, September 25;
Rentucky, October 16. •
1836. Bishop WAUGH-Troy, June 22; Black
River, September 1; Oneida, September 22; Ge-
nesee, October 13. - +
1837. Philadelphia, April 5; New-Jersey, April
26; New-York, May 17; New-England, June 7;
Maine, June 28.” ..º-
1838. Pittsburgh, July&18; Erie, August 8;
Michigan, September 5; Ohio, September 26;
Kentucky, October 17. * ,
1839. Philadelphia, April 3; New-Jersey, April
24; New-York, May 15; New-England, June 5;
Maine, June 26. . . . - .
1840. Philadelphia, April 1; New-Jersey, April |
15. . . . .
1836-7. Bishop Morris—Tennessee, October
5; Arkansas, November 2; Mississippi, Decem-
ber 7; Alabama, Janufary 4. --
1837-8. Holston, October 18; Georgia, De- |
cember 12: South Carolina, January 10; North |
Carolina, January 31; Virginia, February 21;
|Baltimore, March 14. - - - r
§ 838. Troy, June 6; New-Hampshire, July 4:
#Black River, August 8; Oneida, August 29; Ge-
$nesee, September 19. . -
1839. Missouri, September 11 ; Illinois, Octo.
ber 2; Indiana, October 23. x *
It is also understood, that in case any one of the
bishops be prevented by illness, or any extraor-
dinary dispensation of Providence, from pursuing
his regular course of visitations, notice will be
given, if the time permit, to the next adjacent
bishop who may then be disengaged, who will
'thereupon supply the vacancy and also, that
during the intervals between the annual conſer.
ences, the bishops will visit and superintend suchi
parts of the work generally including the mis- |
|sions, as their situation and circumstances will ||
allow. They may also occasionally, Providence
permitting, meet each other at conferences when
the times and places of the holding of which may
admit of their so doing.
**














AND ACTS OF THE APOSTLES. . iii ".
with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to
his will, Heb. ii. 4. - - - -
“The ways of prophecy, under the Old Testament, seem to be comprehended under these
four heads, viz. either the prophets received their revelation in a dream or trance, or in a.
vision, or by a voice from heaven, or by the secret suggestions of the Holy Ghost.
“Now some of the apostles had their visions, 1st, either by DAY, as Peter; for an ecstacy
fell upon him, and he saw the heavens opened, and he heard a voice saying unto him, flrise,
Peter, kill, and eat, Acts x. 11. And this is called čezicz, a vision, verse 17. And by this,
saith he, God taught me to call no man common, or unclean, verse 28. Or by NIGHT : thus
a vision of the night was seen by Paul, and a man speaking to him, in the vision of the night,
Acts xvi. 9. 2dly. They had also the Spirit speaking to them ; for the Spirit said to Peter,
Behold, three men seek thee; arise, therefore, and go with them, nothing doubting, for I have
sent them, Acts x. 20, 21. 3dly. And sometimes they had visions and revelations of the Lord,
either by way of rapture to them, 2 Cor. xii. 2, or of conversation with them ; as when
Christ said to St. Paul, My grace is sufficient for thee, verse 9. Here then are three kinds
of revelation granted to the apostles; but then these things were mostly occasional, and ac-
cidental to them, in respect of their apostolical functions. . .
“Only the case of the apostle Paul must here admit of an exception ; for it being neces-
sary for an apostle, that is, a witness of Christ's resurrection, to have seen the Lord risen
from the dead, according to those words, flin I not an apostle 2 Have I not seen the Lord 2
1 Cor. ix. 1 : and for an apostle, not of man, neither by man, but by Jesus Christ, Gal. i. 1,
to receive his message immediately from the Lord Jesus ; Christ speaks thus to him, I have
appeared unto thee for this purpose, to make thee a minister, and a witness, both of those things
which thou hast seen, and of those things in the which I will appear unto thee, Acts xxvi. 16.
Which words contain a promise of an immediate instruction from Christ in his apostolical
function. Whence this apostle declares, confirming that his declaration with an oath, the
Gospel which was preached by me, was not after man; for I neither received it of man, neither
was I taught (by man) but (only) by the revelation of Jesus Christ, Gal. i. 11, 12. He there-
fore had his message from Christ, as Moses had from God, Christ speaking to him mouth
to mouth, &c. Numb. xii. 7. - -
“But yet, that which enabled them for the inditing of these writings, as a rule of faith
to all succeeding ages, was the internal and powerful assistance of the Holy Spirit.
“To proceed then to the consideration of the distinction made by some, viz. Of inspi-
ration by suggestion, and inspiration of direction only : I say then, -
“First, Where there is no antecedent idea or knowledge of the things written for the
good of others, to be obtained from reason, or a former revelation, there, an inspiration of
suggestion must be vouchsafed to the apostles, to enable them to make them known unto the
world. But where there is an antecedent knowledge of the things to be indited, it can only
be necessary that God should, either immediately, or by some special occasions, excite
them to indite those things, and should so carefully preside over, and direct their minds,
whilst writing, as to suggest, or bring into their memories, such things as his wisdom thought
fit to be written ; and should not suffer them to err in the delivery of what was thus indi-
ted in his name, or which they had written, as apostles of God the Father, and our Lord
Jesus Christ. $ ſo - “...:
“Secondly, In all their revelations of mysteries, or things which could not otherwise
be made known to them, either by natural reason or antecedent revelation, they must be
acknowledged to have had them by an immediate suggestion of the Holy Spirit. Hence,
of these things the apostle says, negatively, that the natural man (who only judges of things
by his natural reason) cannot know them, because they are spiritually discerned, tº Cor. ii. 14,
i. e. they being mysteries, can only be discerned by the revelation of the Spirit; and posi-
tively, that they spake the wisdom of God in a mystery, even the wisdom hid from former ages,
which eye hath not seen, nor ear heard, nor had it entered into the heart of man to conceive, 1
Cor. ii. 7. And that because God had revealed these things to then by his Spirit, verse 9,
they having received the Spirit of God, that they might know the things which are freely given
to us of God, verse 10. Thus was the mystery of the calling of the Gentiles into an equality
of privileges with the believing Jews, made known unto them; for God, by revelation, saith
St. Paul, made known to me the mystery of Christ, which in other ages was not made known, as
ºf is now revealed to his holy apostles and prophets by the Spirit; that the Gentiles should beº
fºllow-heirs, and of the samebody, and partakers of his promise in Christ, by the Gospel, Eph.
* 3, 4, 5, 6, chap. i. 9, vi. 19, Col. i. 26, 27, ii. 2, iv. 3, 4. So they knew the mystery.
of the recalling of the Jews, Rom. xi. 25, 26. The mystery of the resurrection, i. e. the
quality of the bodies to be raised, and the order of it, with all the other special circums
*J.
**.
iv. *x INTRODUCTION TO THE GOSPELS,
stances mentioned, 1 Cor. xv. 1 Thess. iv. and the apostacy of the latter times; for the
Spirit speaketh expressly, saith the apostle, that in the latter days men shall depart from the
faith, 1 Tim. iv. 1. This inspiration of suggestion must also be allowed to St. John, the
author of the Revelations ; for he, speaking only what was represented to him in visions,
or by angelical discourses, or apparitions, must have that assistance which suggested these
ideas to him. A
“Thirdly, As for those things which they did know already, either by natural reason,
education, or antecedent revelation, they needed only such an assistance, or direction in
them, as would secure them from error in their reasonings, or in their confirmation of
their doctrines by passages contained in the Old Testament; and, therefore, a continual
suggestion must be here unnecessary. And, indeed, one great work they had upon their
hands, both in preaching the Gospel, and writing these gospels and epistles, being to convince
the unbelieving Jew, or to confirm the wavering Jew, or rectify the errors of the Judaizing
Christian, the gift of knowledge of the Scriptures of the Old Testament was very necessary
for them, and therefore is deservedly reckoned among the primary gifts of the Holy Ghost;
and, being so, we have reason to believe that, either the Holy Ghost suggested to their me-
mory those scriptures which they used in these sacred writings to convince them ; or else
presided so over them, as not to suffer thein to make any inferences from them which were
not agreeable to the true intent and meaning of them ; though, at this distance of time,
we may not always be able to discern the strength and clearness of the consequence.
“Fourthly, in writing the historical parts of the New Testament, or matters of fact relating
to themselves, or others, it is only necessary, that what is there delivered as matter of fact,
should be truly performed, as it is said to have been done ; but it is not necessary that
they should be related in that order of time in which they were performed, unless that also
be affirmed of them; for this must be sufficient to assure us of the truth of what they
thus delivered.
“Moreover, in writing the discourses contained in these books, it is not necessary that
the very words should be suggested, or recorded in which they were first spoken, but only
that the true intent and meaning of them should be related, though in diversity of words.
Though the promise made to the apostles by our Lord, That the Holy Spirit should bring to
their remembrance, ravva, all things which he had said unto them, John xiv. 20, doth fairly
plead for this exactness in what they have delivered of our Saviour's sermons; it being
scarcely imaginable that their memory, without Divine assistance, should exactly give us
all that was spoken in such long discourses.
“And hence we may account for the objections against this Divine assistance, arising
from the viith of Acts ; for, though I have showed in the note on verses 15, 16, that there
is no real mistake in the words of the Protomartyr; yet were it granted, that there is an
error in his account of the sepulchres of the patriarchs, that affects not the authority of
St. Luke at all, provided he have exactly related what was then said by St. Stephen, who
was not chosen to be a penman of the Holy Scriptures.
“Lastly, from what is thus discoursed, it may appear, that I contend only for such an
inspiration, or Divine assistance of the sacred writers of the New Testament, as will assure
us of the truth of what they wrote, whether by inspiration of suggestion, or direction only;
but not for such an inspiration as implies, that even their words were dictated, or their
phrases suggested to them by the Holy Ghost : this, in some matters of great moment might
be so; St. Paul declaring, that they spake the things which were given them of God in the
words which the Holy Ghost teacheth, 1 Cor. ii. 13, if that relate not to what the Holy Ghost
had taught them out of the Old Testament. But that it was not always so is evident, both
from the consideration that they were hagiographers, who are supposed to be left to the
use of their own words, and from the variety of the style in which they write, and from
the solecisms, which are sometimes visible in their compositions ; and more especially from
their own words, which manifestly show that, in some cases, they had had no such suggestion
from the Holy Ghost as doth imply, that he had dictated those words unto them. For in-
stance, when St. Paul declares his will or purpose to do what he was hindered by the pro-
vidence of God from doing; as, when he says to the Romans, When I go into Spain, I will
come to you, chap. xv. 24. I will come by you into Spain, verse 28. For though he might,
after his enlargement, go into the west, where St. Clement (Ep. ad Cor. § 6.) says he
preached. And even into Spain, as Cyril, (Catechis. 17. p. 204. C.) Epiphanius, (Haer.
27, p. 107, C.) and Theodoret, (in 2 Tim. iv. 17, and Praefat, in Psalm cxvi.) say he did ;
yet it is certain he did not designedly go to Rome, in order to an intended journey into Spain;
and when he says to the Corinthians, I will come to you when I pass through JMacedonia, 1
Cor. xvi. 5, and yet confesses in his second epistle, 2 Cor. i. 15, 16, 17, that he did not
*
AND ACTS OF THE APOSTLES. ‘V’
perform that journey; for it is not to be thought the Holy Ghost should incite him to pro-
mise, or even to purpose, what He knew he would not perform. This also we learn from
all those places in which they do express their ignorance, or doubtfulness of that which they
are speaking of; as when St. Paul says, I know not whether I baptized any other, 1 Cor. i.
16. And again, rvzov ragaweya, perhaps, I will abide, yea, and winter with you, 1 Cor. xvi.
6. And when St. Peter saith, By Sylvanus, a faithful brother as I suppose, have I written to
you, 1 Pet. v. 12, for these words plainly show that, in all these things, they had no inspi-
ration, or Divine assistance. This, lastly, may be gathered from all those places in which
they only do express their hope, and that conditionally, of doing this or that; as in these
words, I hope to see you in my journey, Rom. xv. 24. I will come unto you quickly, if the
Lord will, 1 Cor. iv. 19. Ihope to stay some time with you, if the Lord permit, 1 Cor. xvi.
7. I hope in the Lord Jesus to send Timothy quickly to you, Phil. ii. 19, 23. And I trust that
I myself also shall come quickly, verse 24. These things I write, hoping to come to thee quickly,
but if I should tarry, that thou mayest know how to behave thyself in the church of God, 1
Tim. iii. 14, 15. I hope, by your prayers, to be given to you, Philemon 22. This will we
do, if the Lord permit, Heb. vi. 3. I hope to come to you, St. John, 2d Ep. ver. 12, 3d Ep.
ver. 14. For, spes est incertae rei nomen, the word hope implies an uncertainty, whereas
the Holy Spirit cannot be uncertain of any thing; nor can we think he would inspire men
to speak so uncertainly. And, (2) There can be no necessity, or even use of a Divine
assistance to enable a man to express his hopes, seeing all men do, by natural reflection,
know them.
“II. Having thus premised these things, for the right stating and explication of the con-
troversy, I proceed to lay down the arguments which prove that in these writings the
apostles were assisted and preserved from error by the Spirit of God; and therefore
were enabled to deliver to us an unerring rule of faith.
“And 1st. I argue for the Divine assistance of the inditers of these sacred records from
what they do assert concerning their own writings; and what they say touching the de-
clarations made, the doctrines delivered, and the directions given in them.
“As for the writers of the Gospel, St. Luke declares he writes his Gospel to Theophi-
lus, that he might know the certainty of those things in which he had been instructed ; and St.
John declares, his Gospel was written, that they might believe that Jesus was the Christ, the
Son of God: now it is plain, that neither Theophilus could be certain of the truth of what
he had been taught by any writing which was not absolutely certain in itself; nor could
others be induced, by what St. John had written, to believe, that Jesus was the Christ, un-
less they could be certain that he spake the truth throughout his Gospel. Now if we do
consider how many things contained in the beginning of St. Luke’s Gospel he must have
by hearsay; and how many long discourses, both he, St. Matthew, and St. John, deliver as
spoken by our Lord and others; of which we can have no assurance, after so many years
before the writing of them, on the mere strength of human memory, so as to ground an
article of divine faith upon the very words in which they were delivered; we must be
forced to conclude that, upon this account, we cannot depend upon the very letter and
minute circumstances of every discourse related by them ; unless, according to Christ’s
promise, they had the assistance of the Holy Ghost, to bring these things to their remem-
brance : wherefore this promise is made to them in very general and comprehensive terms
—viz. the Holy Ghost shall bring all things to your remembrance, whatsoever I have said unto
you, John xiv. 26. And then there being nothing considerable in St. Mark, which is not
also in St. Matthew or St. Luke, or both, the certainty of all that is contained in them,
must make us also certain of the truth of what St. Mark delivers in his Gospel. More-
over, the word spoken and indited by them, is styled the word of GoD : men, saith the
apostle, could not believe the Gospel unless they heard it preached to them ; nor could
they hear it preached, unless some were commissioned to preach the Gospel; for faith
comes by hearing, and hearing by the word of God, Rom. x. 14, 15, 16, 17. And, for
this cause, says he, thank we God without ceasing, because, when ye received the word of God,
which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of
God, 1 Thess. ii. 13. I am made a minister of Christ, saith he, according to the dispensation
of God, which is given to me to fulfil, (i. e. fully to preach) the word of God, Colos. i. 25.
(2) It is called the commANDMENT of GoD ; for my Gospel, says St. Paul, and the preaching
of Jesus Christ, is made manifest, and, according to the commandment of the everlasting God,
ºnade known unto you for the obedience of faith, Rom xiv. 25, 26, which faith is always
built on a divine testimony. And again, If any man be a prophet, or spiritual, let him ac-
knowledge that the things f write writo you are the commandments of the Lord, 1 Cor. xiv. 37.
(3) It is declared to be the wisdom of God, 1 Cor. i. 24. For, we preach Christ to you that
wi. INTRODUCTION TO THE GOSPELS,
are called, both Jews and Greeks, the power of God, and the wisdom of God; we speak the
wisdom of God in a mystery, even that wisdom which God has revealed to us by his Spirit, 1
Cor. ii. 7, 10. (4) It is the TESTIMONY of God, for I came not to you, saith he, in excel-
lency of speech, declaring to you the testimony, 1 Cor. ii. 1. (5) It is the Gospel of God ;
for St. Paul styles himself the minister of Jesus Christ to the Gentiles, ministering the
Gospel of God to them, Rom. xv. 16.. We preach, says he, the Gospel of God freely, 2 Cor.
xi. 7. We were bold to preach to you the Gospel of God; we were willing to have imparted to
you not the Gospel of God only, but also our own lives, 1 Thess. ii. 2, 8, 9, even the glorious
Gospel of the blessed God committed to my trust, 1 Tim. i. 10. (6) It is the Gospel of
CHRIST ; for I came, says he, to Troas, to preach Christ's Gospel, 2 Cor. ii. 12. We sent
Timotheus, our fellow-labourer in the Gospel of Christ, 1 Thess. iii. 2. (7) It is the Mystery
of his will, Eph. i. 9. The mystery of God the Father, and of Christ, Col. ii. 2. The mind
of Christ made known to the apostles, 1 Cor. ii. 16. And the word of Christ which must
dwell richly in believers, Col. iii. 16.
“Now, certainly it cannot rationally be conceived, that the apostles should be ignorant
of that assistance by which they were enabled to indite these records ; if then they were
assured of that assistance of the Holy Spirit, which they challenged, then must the Gospel,
which they both preached and indited, be received as the word of God and Christ, the mind
of Christ, the Gospel of God and Christ, the mystery of God the Father, and of Christ, the
commandment and the testimony of God, which is the thing I am concerned to make good ;
and then it highly must concern all persons, to be mindful of the commandments of the
apostles of our Lord and Saviour, 2 Pet. iii. 2. If they had no such assurance of the as-
sistance of the Holy Spirit, they did grossly impose upon the world, in thus pretending
that they preached the Gospel by the assistance of the Holy Spirit sent down from heaven.
If they were not assured that in those writings they delivered only those doctrines which
God required all men to believe, those precepts he required them to do, they must be very
confident in daring to make this the preface to some of their epistles, Paul an apostle, ac-
cording to the will and commandment of God, 1 Cor. i. 1, 2 Cor. i. 1, Eph. i. 1, Col. i. 1, 2
Tim. i. 1, and saying, with so much assurance, If any be a prophet, let him acknowledge that
the things I write unto you are the commandments of God, I Cor. xiv. 37, and much more, in
declaring to all Christians thus—We are of God; he that knoweth God, heareth us; he that
is not of God, heareth not us; by this we know the spirit of truth and the spirit of error, 1
John iv. 6. For this seems equal to what their Master himself said in the like words, Why
do you not believe ºne 2 He that is of God, heareth the words of God; you therefore hear them
not, because ye are not of God, John viii. 46, 47. Yea, they must be false witnesses of God,
by styling human writings the word, the Gospel, the command, the testimony, the mind, the
mystery of God and Christ; and by requiring others to receive it, not as the word of man,
but as the word of God, even that word by which they must be judged at the last day, Rom.
ii. 16, which again runs as high as those words of Christ, The word that I have spoken shall
judge him that believes it not at the last day, John xii. 48.
“2dly, They who, when they indited these writings, were assisted by the Holy Ghost,
the Spirit of truth indited these records by Divine assistance; for the things God spake to
his servants the prophets, are styled the things which I commanded, ev ryevkari wov, by my
Spirit, Zach. i. 6, but the apostles were thus assisted; this they in terms, or by just conse-
uence, assert. For St. Peter says of them all, in general, that they preached the Gospel by
the Holy Ghost sent down from heaven, 1 Pet. i. 12. And is not this as much as he said of
the prophets of the Old Testament, when he declares they spake as they were moved by the
Holy Ghost £ 2 Pet. i. 1. St. Paul asserts, in the same general expression, that those great
things belonging to the Gospel, which neither eye had seen, nor ear had heard, nor heart was
able to conceive, God had revealed to them by the Spirit, 1 Cor. ii. 10, that they had re-
ceived not the spirit of the world, but the Spirit which is of God, that they might know the things
which were freely given to Christians of God; and that these things they taught, not in the
words which man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual
things with spiritual, verses 12, 13. In which place the very design of the apostle is to
prove, against the Greck philosophers, how unreasonable it was to reject the Gospel, be-
cause it came not in the way of demonstration to human reason, but by way of revelation
from God; and so required faith, as of necessity it must do, since it contained such
things concerning the design of Christ's salutary passion, his resurrection, ascension, and
a future judgment at the general resurrection, which no natural man could know by the
utmost improvement of his human reason; and such discoveries of the counsel of God,
concerning man's justification, which depended upon his good pleasure ; which was known
only to that Holy Spirit which searcheth all things, even the deep things of God. It is this
AND ACTS OF THE APOSTLES. vii
Spirit, says he, that we have received, and by this Spirit hath God revealed these things
unto us, and we accordingly do teach them to the world, not in the words which human
wisdom teacheth, but which the Holy Ghost teacheth, comparing the revelations made to us
by the spirit, with the revelations made to the prophets in the Old Testament, by the same
spirit; and finding that the revelations made to us do far exceed what was discovered to
them; for, what the eye of those prophets had not seen in vision, or their ear heard in
dreams, nor can the heart of man conceive, without a revelation, even these things hath
God revealed to us by his Spirit. Thus did they speak the word of God in demonstration
of the Spirit: whence he declares, that if any man despise their testimony or instructions,
he despised not man only, but God also, who had given them his Spirit, 1 Thess. iv. 8, they
being not sufficient for this work of themselves, but their sufficiency was of God; who, by
this ministration of the Spirit, had made them able ministers of the New Testament, 2
Cor. iii. 5, 6. And thus, says he, that God, who commanded the light to shine out of dark-
ness, (and who illuminated the prophets by shining upon their imagination and their under-
standing) hath shined in our hearts, to give the light of the knowledge of the glory of God in
the face of Jesus Christ, 2 Cor. iv. 5. In his epistle to the Ephesians, he declares, that the
mystery of Christ was made known to him by immediate revelation, and not to him only,
but to the rest of the apostles and prophets of the New Testament; for God, says he, hath
made known this revelation to us, the apostles and prophets, by the Spirit, Eph. iii. 3, 5. And
hence he speaks to the Corinthians in this language, If any man be a prophet, or spiritual,
let him acknowledge that the things I write unto you are the commandments of God, 1 Cor. xiv.
37. Here then the argument runs thus :
“They who had a like assistance to that of the prophets under the Old Testament, must
write by the direction of the Holy Ghost, for holy men of old spake as they were moved by
the Holy Ghost; and the Scriptures they indited were of Divine inspiration; and their
words are cited in the New Testament, as spoken by the Holy Ghost. But the apostles
had a like assistance; for, in the words now cited, they style themselves apostles and pro-
phets"; they challenge a like illumination, or shining of God upon their hearts, a like reve-
lation of their Gospel by the Holy Spirit; and they pretend to teach it to others, in words
taught them by the Holy Ghost. In all which sayings, they must be guilty of a false testi-
mony concerning God, and must impose upon the church of Christ, if no such assistance
of the Holy Ghost was imparted to them. -
“3dly. These sacred records, which were indited to be a standing rule of faith to
Christians throughout all ages of the world, the Gospel contained in these Scriptures being
made known to all nations for the obedience of faith, Rom. vi. 26, they must in all things
propounded in them, to our faith, contain a divine testimony, or a revelation of the will of
God. For as human faith depends upon the testimony of man, so divine faith is that which
depends upon the testimony of God. And as obedience to men consists in doing the will of
men, so our obedience to God consists in conformity to the will of God. Again, if we
must all be judged by this law of liberty, James ii. 12, if Christ at the last day will judge
the secrets of men's hearts according to the Gospel of St. Paul, Rom. ii. 16, If he will come
in flaming fire, taking vengeance of all that obey not his Gospel, then must this Gospel,
and this law of liberty, be a rule of faith until Christ's second coming ; for, upon that ac-
count alone, can men be bound under this dreadſul penalty, to yield obedience to it, and be
judged by it.”
The whole of Dr. Whitby's important General Preface, from which the above is extract-
ed, is well worth the attention of the reader.
§ II. Of VARIous READINGs in the Scriptures, and the Sources whence they sprung.
Before I proceed to give an account of the principal Manuscripts, Ancient Versions, and
Ecclesiastical Writers, frequently referred to in this work; it may be necessary to say a
little on the Various Readings of the Old and New Testaments in general, and the manner
in which they originated ; as several of my readers may not have had the opportunity of
acquainting themselves with that branch of Biblical criticism, in which this subject is parti-
cularly discussed.
- By a Various Reading, I mean a word existing either in the flncient Versions, or in ſln-
cient MSS. or in both, different from the word in the commonly received and printed text,
whether of the Old or the New Testament. The sources whence those are derived,
are those ancient Versions and MSS. the chief of which are enumerated and described in
the following lists.
But it may be asked of what authority are these Versions and ºpe 2 And why
*PPeal to them from, and sometimes against, the commonly received text
viii INTRODUCTION TO THE GOSPELS,
Into the discussion of this question I cannot minutely enter : it is not the province of
a Commentator. But lest it should be supposed that I wished to elude it, I would simply
observe, 1. That before the invention of Printing, the whole of the Sacred Writings,
both of the Old and New Testaments, must have existed either in MS. or by Oral Tradi-
tion. 2. If they existed originally by Oral Tradition, they must have been, at one time
or other, reduced from that into a MS. or written form. 3. As these records were con-
sidered of general importance, being a revelation from God to man, concerning his sal-
vation; Manuscripts would be multiplied, as the people increased, who professed to be-
lieve that these writings were divinely inspired. 4. Wherever the Jews were dispersed,
they carried copies of the Law and the Prophets with them ; and the Christians did the
same with the Gospels, Epistles, &c. And as these copies were formed by skilful or un-
skilful hands, so they would be less or more accurate in reference to the originals, from
which they were taken. 5. If a MS. which had been carelessly copied, became the
source whence others were taken, they could not be expected to express a better teact than
was found in that from which they were copied. 6. When such a MS. was collated with
others more carefully copied, various readings, or differences between such MSS. would
necessarily appear. 7. As some of these readings would appear irreconcileable or con-
tradictory, subsequent scribes would alter or amend from conjecture, where they could
not have access to the original MSS. and this would give birth to another class of various
readings. 8. When, after the invention of Printing, the Sacred Writings were multiplied
by means of the press, the copy, thus prepared, must be one of those MSS. or one con-
taining a collation of various MSS. and the printed edition must, of course, give the text
of one only MS. or a text formed from the various readings of several. 9. As, at the
epoch of the invention of printing, great ignorance prevailed both in literature and reli-
gion, it was not likely that the best helps, even had they been at hand, would have been
critically used; and therefore, those primitive editions must necessarily have been,
in many respects, imperfect ; and these imperfections could only be removed in subse-
quent editions, by a careful collation of the most ancient, most authentic, and most cor-
rectly written MSS. 10. As such MSS. exist in different places, widely remote from
each other, in various parts of Europe, Asia, and Africa; it must be a work of consider-
able time to find them out, collate, and extract, their various readings; communicate
them to the public in separate editions, or in critical dissertations; and much time must
necessarily elapse before the public would feel the necessity of having one authentic
edition of the original texts formed from such separate editions and critical dissertations.
11. All VERSIONs, or translations of the Scriptures into the language of the different
nations which had received the word of God as the rulé of their faith and practice,
must have been made, previously to the invention of printing, from a MS. or MSS. such
as the translator had at hand ; therefore, such Versions could be no more than a faithful
translation of such MS. or MSS. 12. As the MSS. differ among themselves, from the
reasons assigned above, so that different MSS. would exhibit different readings in certain
cases, though the text in the main was the same in all ; so the VERSIONS must differ among
themselves, according to the particular MSS. from which they were taken. Hence both
the MSS. and the Versions would necessarily contain various readings ; and these read-
ings must be important and valuable, in proportion to their agreement with the autograph
from which they were originally derived : and, upon the whole, the most ancient and
carefully written MS. might be considered as containing the purest text. 13. All the
Versions of all countries differ, less or more, among themselves ; which is a proof that
they were formed from different MSS. and that those Versions exhibited the readings
which were contained in those MSS. 14. And it may be added, that the most ancient
Versions were likely to contain the purest text, because made from the most ancient MSS.
which, we may fairly presume, were the most accurate copies of the original ; as, in that
case, the stream could not be rendered turbid, by a long and circuitous flow from the
fountain. This the Reader may conceive to have been the origin of various readings,
both in the Manuscripts, and ancient Versions, previously to the invention of Printing.
Most copies of the Hebrew Bible have been taken from the same MSS. as the subsequent
editions have generally copied the preceding ones, with very little alteration in any thing
that could be considered essential to the text. The first editions of the Greek Testa-
ment, viz. the Complutensian, and the first of Erasmus, were taken from different MSS ;
but these sources were, in general, not the most pure and correct, as the text formed
from them sufficiently proves : and hence, most succeeding editors have found it neces-
sary to make a variety of alterations and amendments in the editions which they have
published from such MSS. as they had the opportunity of collating. Hence, very few of
AND ACTS OF THE APOSTLES, ix
these editions agree perfectly among themselves; consequently, the necessity of forming.
one general and authentic edition, from a careful, judicious, and conscientious collation of
all the ancient MSS. and Versions known to exist. Preparations for such an edition of
the HEEREw BIBLE have been made by Kennicott, and De Rossi. For the SEPTUAGINT,
by Wechel, (i. e. in the edition printed by him,) Lambert Bos, Dr. Holmes, and his pre-
sent Continuators at Oxford. For the GREEK TESTAMENT, by Robert Stephens, Bp. º
Dr. Mill, Bengel, Wetstein, Birch, ſilter, JMatthai, and Griesbach. We, therefore, possess,
at present, materials, from which nearly immaculate editions of the Sacred Writings may
be formed ; so that the Hebrew and Greek Originals, and indéed, all Versions faithfully de-
duced from them, may appear in all their simplicity, energy, and splendour. It is to
these materials, as they exist in the above collections, that I am indebted for the
various readings of Hebrew and Greek MSS. supported by the ancient Versions, which l
have introduced in these Notes.
Notwithstanding all the helps which the various MSS. and ancient Versions afford for
the illustration of the Sacred Text; the Reader must not imagine that in those MSS. and
Versions which do contain the whole of the Sacred Text, there is any essential defect in
matters that relate to the faith and practice, and consequently, to the salvation, of the
Christian :-There is no such MS. there is no such Version. So has the Divine Proyi-
dence ordered it, that, although a number of mistakes have been committed by careless
copyists, as well as by careless printers, not one essential truth of God has been injured
or suppressed. In this respect, all is perfect; and the way of the Most High is made
so plain, even in the poorest copies, that the wayfaring man, though a fool, utterly
destitute of deep learning and critical abilities, need not err therein.
All the omissions of the ancient Manuscripts put together, would not countenance the
omission of one essential doctrine of the Gospel, relative to faith or morals ; and all the
ADDITIONs countenanced by the whole mass of MSS. already collated, do not introduce
a single point essential either to faith or manners, beyond what may be found in the most
imperfect editions, from the Complutensian Editors down to the Elzevirs. And though for
the beauty, emphasis, and critical perfection of the letter of the New-Testament, a new
edition of the Greek Testament, formed on such a plan as that of Professor Griesbach,
is greatly to be desired; yet from such a one Infidelity can expect no help ; false doctrine,
no support; and even true Religion no accession to its excellence ; though a few beams
may be thus added to its lustre.
The nultitude of various readings, found in MSS. should no more weaken any man's
faith in the Divine word, than the multitude of typographical errors found in printed edi-
tions of the Scriptures. Nor indeed, can it be otherwise, unless God were to interpose,
and miraculously prevent every scribe from making a false letter, and every compositor
from mistaking a word in the text he was copying. It is enough that God absolutely
preserves the whole truth, in such a way as is consistent with his moral government of the
world. The preservation of the jots and tittles in every transcriber’s copy, and in every
printer's form, by a miraculous act of Almighty power, is not to be expected; and is not
necessary to the accomplishment of the purposes of providence and grace.
On this subject, the intelligent Reader will be pleased with the opinion of that very
eminent critic Dr. Bentley : speaking in reference to those who were needlessly alarmed
at the multitude of various readings collected by Dr. JMill, and said to amount to 30,000,
he says, “Not frighted with the present 30,000 various readings, I, for my own part,
and, as I believe, many others, would not lament, if, out of the old MSS. yet untouched,
10,000 more were faithfully collected : some of which, without question, would render,
the text more beautiful, just, and exact, though of no consequence to the MAIN of Religion :
nay, perhaps wholly synonymous in the view of common readers; and quite insensible in
any modern Version.” Philaleuth. Lipsiens. p. 90.
- After such a testimony as this, from one of the greatest scholars and critics of his age,
it is hoped that no minor person will hazard a contrary assertion ; and that prejudices
against the collation of MSS. and collections of various readings, will not be entertained
by the honest and well-meaning: as such may see at once, both the propriety and neces-
sity of such measures. -
. In the MSS. of the Greek Testament, critics have noticed several which have an affi-
mily to each other. This affinity has been denominated famalia, family, by Bengel ; Re-
ºnsio, Revision, by Griesbach ; and Edition, by Michaelis. These editions depend on the
diversity of time and place; and are divided by Griesbach into three :
* The WESTERN Edition, or that formerly used where the Latin language was spoken ;
wº ºgree the old Itala, the Vulgate, and the quotations found in the Latin Fathers.
OL. I. 3
Ahº-
X INTRODUCTION TO THE GOSPELS,
, 2. The ALEXANDRIAN, or Egyptian Edition;–with this agree the quotations found in
the works of Origen; and the Coptic Version. - -
3. The Byzantine, or EASTERN Edition;–that in general use in Constantinople, after
this city had become the capital of the Eastern Empire. The greater number of the
many MSS, written by the monks on Mount Athos are evidently of this edition. To this
. may be referred the quotations found in St. Chrysostom, St. Theophylact, Bishop
of Bulgaria, and the Slavonic or Russian Version. The readings of this edition, are those
which are generally found in the printed text of the Greek Testament. All these Re-
censiones, or Editions, belong to ages prior to the eighth century, according to Griesbach.
To these JMichaelis adds a fourth, called, -
4. The EDEssene Edition, which comprehends those MSS. from which the Peshito or
old Syriac Version was made, though no MS. of this Edition now remains. The Philox-
enian Syriac Version was corrected from MSS. found in the library at Alexandria. Any
reading supported by the authority of these different editions, possesses the highest de-
gree of probability; and may be, in general, fairly taken for the word written by the in-
spired Penman. This is a general rule, to which there will be found very few exceptions.
The propriety of this classification is questioned in a very able pamphlet just published,
by Dr. Richard Laurence, intituled Remarks on the Systematical Classification of JMSS.
adopted by Griesbach, in his Edition of the Greek Testament. 8vo, Oxford, 1814. To this
pamphlet I must refer the critical reader. - .
I shall now proceed to give an account of the most ancient JManuscripts and Versions
which have been collated for the four Gospels and Acts of the Apostles. -
§ III. Account of MSS. in Uncial characters, referred to by the letters ABCD, &c.
in this Work.
• A. The Codex fllexandrinus, now in the British Museum, sent in 1628, from Cyril
Lucaris, Patriarch of Constantinople, by Sir Thomas Roe, as a present to Charles I. It
is one of the most reputable MSS. known to exist; and is stated to have been written so
early as the fourth century; though others assign it a much later date, and bring it so low
as the seventh. Besides the New Testament, it contains the Septuagint Version of the
Old, formerly edited by Dr. Grabe. A fac-simile of the New Testament part has been
published by Dr. Woide; London, 1786, fol. And lately a fac-simile of the Psalms, by
the Rev. H. H. Baber, of the British Museum, fol. 1812, who is now preparing the Pen-
tateuch for the press. -
It is worthy of remark that this MS. follows in the Gospels the Byzantine edition: in
the Epistles of St. Paul, the ſlexandrine : and in the Acts and Catholic Epistles, the
Western edition. With this MS. the Syriac, Coptic, and Æthiopic Versions have a remark-
able coincidence. -
B. The Codex Vaticanus, No. 1209, containing the Greek Version of the Septuagint,
which was published at Rome by Cardinal Caraffa, fol. 1587. The second volume of
this MS. contains the New Testament. It is a most ancient and valuable MS. and is sup-
posed to be older than the Codex Alexandrinus; and to have been written some time in
the fourth century, and before the time of St. Jerome : others refer it to the fifth or sixth
century. It is now in the royal library at Paris. There is a remarkable agreement be-
tween this M.S. and the Codices D. and L. and it is supposed as a whole, to be the most
correct MS. we have. Michaelis prefers it greatly to the Codex Alexandrinus.
C. The Codex Ephraim. A MS. in the Royal Library in Paris, numbered formerly
1905, at present 9. The first part of it contains some of the smallest Greek works of
St. Ephraim Syrus, under which was originally written the whole of the Greek Bible. In
the New Testament part, it is mutilated in a great variety of places, which may be
seen in Michaelis's Lectures, Vol. II. p. 258. The Greek Version of the Bible which
occupied the first part of this MS. has been, as far as was possible, wiped out with a sponge,
to make way for Ephraim's works : a frequent custom where parchment was scarce and
dear. It is supposed by Wetstein to have been written early in the sixth century. It is
an invaluable MS. but is, through its great age and bad preservation, almost illegible.
See P.
D. The Codex Bezoe, or Codex Cantabrigiensis. It contains the Greek Text of the
four Gospels and Acts of "the Apostles, with the old Itala, or Antehieronymian Latin Ver-
sion. Wetstein thinks that it is the very copy from which Thomas Charkel, or Hera-
clius, under the auspices of Philoxenius, formed the later Syriac Version, commonly called
the Philoxenian: but this is a groundless supposition. This MS. is supposed by Wetstein
AND ACTS OF THE APOSTLES. xi
to be of the fifth century: others think it two centuries earlier. A splendid and correct
fac-simile of the MS. has been printed at Cambridge, by Dr. Kipling, 1793, 2 vols.
roval fol. -
#. readings in this MS. frequently agree with the Latin Versions before the time of
St. Jerome, and with the Vulgate. Some have argued that it has been altered from those
Latin Versions: but Semler, Michaelis, Griesbach, and Dr. Herbert Marsh, have amply
refuted all those arguments. It is one of the oldest MSS. extant; many of the readings
by which it is distinguished are ſound in the Syriac, Coptic, Sahidic, and margin of the
Philoxenian Syriac Version. In the main, this is the most important MS. we have of the
Gospels and Acts; and though it has been written at different times, by different hands, yet
the original parts may be safely supposed to exhibit the genuine readings of the evangelic
and apostolic text, in a larger proportion than in any other MS. extant. I have myself
examined this MS. in the public library at Cambridge; and am convinced not only of its
very high antiquity, but of its great excellency. Every where in my Notes, I have
endeavoured to pay particular attention to the Readings of this MS. Whiston, in his pri-
mitive New Testament, Stamford and London, 8vo. 1745, has translated the four Gospels
and Acts literally from the Codex Bezae. - -
(D.). In St. Paul's Epistles, signifies the famous Codex Claromontanus; it was written
in the sixth or seventh century, and has the Itala Version, as well as the Greek Text.
E. Codex: Basiliensis, Num. B. VI. A MS. of the ninth century: It contains the four
Gospels. -
(E.) In the Acts of the Apostles, signifies the famous Laud MS. No. 3, preserved in
the Bodleian library. It has both the Greek and Latin text; the Latin evidently altered to
make it correspond to the Greek. This MS. was printed by Hearne, 8vo., Oxon. 1715. Wet-
stein supposed it to have been written in Sardinia, about the seventh century. The MS.
is written in two columns; the Latin text first : each line is composed of one word, very
rarely of two; and the Latin and Greek words are always opposite to each other, which
shows that it was written for the use of a person little skilled in either language.
F. Codex Boreeli. This MS. which contains the four Gospels, formerly belonged to Sir
John Boreel, Dutch Ambassador at the court of King James I. Where it now is cannot
be ascertained. -
(F.) Is one of the Coislinian MSS. No. 1. It contains the Septuagint Version of the
Octateuch; and verses 24 andºs of Acts, Chap. ix. It was written in the eighth
century. - º
F. i. the Epistles of St. Paul, denotes the Codex ſlugiensis, written about the ninth
century, and now in the library of Trinity College, Cambridge. - * *
G. Codec Wolfius A. This is now one of the Harleian MSS. in the British Museum ; and
is marked 5684. It contains the four Evangelists, and was probably written before the
tenth century. It is a correct and valuable MS.
G. Codea. Boernerianus in the Electoral library at Dresden.—It has the Itala version in-
terlined with the Greek text. *
(G.) In the Acts, &c. signifies a MS. in the library of the Augustin Friars at Rome. It
has been only partially collated by Blanchini and Birch. *
H. Codex Wolfius B. This MS. is very similar to the preceding; and was probably
written in the same century. It also contains the four Evangelists.
H. Codex Coislinianus, No. ccII. consists only of fifteen leaves, containing some frag-
ments of St. Paul's Epistles. It was written in the fifth or sixth century.
I. Codea. Cottonianus. This MS. contains only four leaves, in which a few fragments
of Matthew and John are found. It is written on Egyptian paper of a purple colour;
and is among the Cotton MSS. in the British Museum, and is marked Titus C. 15.
K. Codea. Cyprius, so called, because brought from the island of Cyprus. It is at
present in the Royal library at Paris. It contains the four Evangelists; agrees in its
various readings with A. B. C. D. Montfaucon supposes it to be of the eighth century;
Father Simon of the ninth. 4
L. Codex Regius, 62. This very valuable MS. was one of those used by R. Stephens,
for his,edition of the Greek Testament, fol. 1550, in which it is marked º. It is in the
Royal library at Paris, No. 62, and was probably written in the eighth or ninth century.
The various readings of this MS. are of great importance; and it is judged by Michaelis
to be one of the most valuable MSS. we possess. -
M. Codex Regius. This MS. contains the four Gospels; belongs to the Royal library
Paris, numbered 48, and was written in the tenth century.
xii - INTRODUCTION TO THE GOSPELS,
N. Codex Windobonensis, 2. One of the Vienna MSS. It contains only fragments
of the book of Genesis, and of Luke, chap. xxiv. v. 13–21, 39–49, and was written
in the seventh century.
P º A small fragment of some other MS. and contains the parable of the Pharisee and
Ubli Can. ... •
P. Codex Guelpherbytanus, A. One of the Duke of Wolfenbuttle’s MSS. It is what
is called a Codex Rescriptus, i. e. a book, the original writing of which has been sponged
out, to make way for some other works; which, in this case, happen to be the works of
Isidorus Hispalensis. It contains fragments of the four Evangelists, and was written about
the sixth century. See under C. . 3.
Q. Codex Guelpherbytanus, B. Another of the Wolfenbuttle MSS. containing frag-
ments of Luke and John, written in the sixth century. It is a Codex Rescriptus, like the
former ; the original writing being sponged out, to make way for the works of Isidorus
Hispalensis, as in Codex P. - -
R. Tubinginse Fragmentum.—This MS. which is preserved at Tubing, contains only a
fragment of the first chapter of John. - t *
S. Codex Vaticanis, No. 354—One of the Vatican MSS. written in the year 949.
T. Fragmentum Borgianum.—It consists of about twelve leaves; begins with John
vi. 28, and ends with vii. 23. It is divided into two columns ; the first contains the
Greek text, the second, the Coptic or Sahidic ; and is supposed by Georgi, who has pub-
lished a large quarto volume on it, to have been written in the fourth century. This
fragment is a valuable specimen of the ſlleºcandrian edition.
U. Codex Equitis Nanii Venetiis.--This is one of the MSS. collated by Birch, for his
edition of the Greek Testament. It was written in the tenth or eleventh century.
X. A MS. in the public library of Ingolstad; this is in uncial characters, and has a
commentary in small letters. It appears to have been written in the eleventh century.
These are all the Greek MSS. in square or uncial characters, which are referred to in
Wetstein and Griesbach ; and which are quoted in these Notes on the four Gospels and
Acts. Where any of these letters appear with an asterisk, as C*, it signifies that the
reading there quoted, exists' not in the text, but in the margin, of that manuscript. The
MSS. marked A. B. C. D. E. F. G. K. and L. are probably, upon the whole, the best ; and
their readings, the most authentic of all the uncial MSS
There are many other MSS. written in small º quoted by Griesbach and
others, by Arabic numerals, viz.: 1, 2, 3, &c. which, though not equally ancient with
several of those in uncial characters, are of great value and importance, and exhibit
readings of equal worth with those in the preceding MSS. These, however, I have
rarely mentioned by name in my notes, and only refer to them in this way: e. g. Acts
xvii. 26, “ABDE. and more than forty others.” Ib. xx. 24, “ABD. some others,” &c. &c.
I thought it was unnecessary to be more particular ; as those who could profit most by
such information, would naturally have Griesbach at hand ; and, by referring to him,
would be able to obtain much more satisfaction on the point, than the plan on which my
Notes were constructed could possibly afford. It is necessary just to state that both
Wetstein and Griesbach, by quoting different MSS. by the same letter, in the four parts
into which they have divided the New Testament: viz. the four Gospels, the flets and
Catholic Epistles, the Epistles of St-Paul, and the Apocalypse, have produced strange and
needless confusion : in each of those parts we find a distinct notation of MSS. On this
subject Michaelis has justly observed, that “Wetstein has made it very difficult to re-
member his notation of MSS. by not retaining the same marks throughout the whole
work; for his letters and figures have a different meaning in the Epistles of St. Paul
from that which they have in the four Evangelists; a still different meaning in the Catho-
lic Epistles, and Acts of the Apostles; and, lastly, they are taken in a fourth sense, in
the book of the Revelation.”—Lectures, Vol. II. p. 185––6. This perplexity may appear
evident, even in the wricial MSS. and much more in the others, e. g. D. which means the
Codex Bezae in the Gospels and flets, means the Clermont MS. in the Epistles of St. Paul ;
and B. the Codex Vaticanus 1209, in the Gospels, ſlets, and Epistles, is the Codex Monacho-
ruin, Sti. Basilii, No. 105, in the flpocalypse ; and so of others.
Farther information on this subject, belongs, more properly, to the editor of a Greek
Testament, than to the province of a commentator. Those who wish to examine this
braneh of Biblical criticism at large, must consult Mill, Wetstein, Griesbach, Michaelis,
and Dr. Herbert Marsh.
AND ACTS OF THE APOSTLES. xiii
A short Account of the different VERsions of the New Testament, cited in this work—
viz. The JEthiopic, flrabic, Armenian, Bohemian, Coptic, Gothic, Itala, Persian, Sahidic,
Saxon, or ſinglo-Saxon, Slavonic, or Russian, Syriac, and Vulgate; not in the order of
the different ages in which these Versions were made, but in the order of the alphabet.
THE ETHIOPIC.
It is generally supposed, that the Christian religion was planted in AEthiopia or Abys-
sinia, so early as the times of the apostles; but when the Scriptures were translated into
the AEthiopic language, is not certainly known. We have the whole of the New Testa-
ment in that language ; and it is supposed that this version was, made by Frumentius, a
Christian Bishop in the fourth century. It is, in very many respects, an important ver-
sion; and seems to have been made immediately from the Greek text. Its various read-
ings agree with the (A.) the Codex Alexandrinus, and with Origen.
THE ARABIC.
There are different Arabic versions of the New Testament, and they were probably,
as Dr. Marsh conjectures, derived from these ſour sources—1. Some from the Syriac; 2.
some from the Coptic ; 3. some from the Greek; 4. and some from the Vulgate. When
this version was made cannot be determined ; but it is generally allowed that there was
no Arabic version of the New Testament before the time of Mohammed, i. e. A. D. 620;
and that the oldest versions we have of that language, were made between the seventh
and tenth centuries. But, if this were really so, how can we well account for the know-
ledge which Mohammed had of the Gospels, which he terms Jºsé) Anjeel, from Evan-
gelium, in different parts of the Koran; see particularly Surat iii. v. 3, which flnjeel,
he there mentions, as having come down from God, as well as the $923 toorat nºn the
law, and his own Koran; and in this same Surat, and many others, he makes several
quotations from the Gospels; and, though he models them, to cause them to suit his own
purpose, yet his quotations afford a presumptive evidence that the Gospels did exist in
Arabic before his time; unless we could suppose he read them in Greek, Syriac, or Latin ;
and none, even of his own partial followers, have pretended that he understood those
languages. As to the story of his having an apostate Christian Monk, called Sergius, with
him, who might have supplied him with such quotations, it remains yet to be proved.
To me, it seems probable, that a version of the Gospels at least did exist before the time
of Mohammed ; as Christianity did undoubtedly make its way into Arabia, even in the
days of the apostles, as may be gathered from the Acts of the Apostles, chap. ii. and from
various other testimonies. Whosoever reads the Koran carefully over, in reference to
this point, will probably find reason to draw the same conclusion.
There are three principal editions of the flrabic, to which reference is made by Gries-
bach, and in these notes: 1. That printed at Rome, fol. 1591, which was probably
made from the Greek. 2. The version,printed in the Paris and London Polyglotts; but
in the latter with additions and corrections. This also was made from the Greek, and not
from the Syriac or Coptic, as some have supposed. 3. The Edition printed by Erpen,
Lugd. Bat. 1616, 4to. taken from two MSS. one of the Gospels, written about A. D. 1271,
and another, of the Acts, Epistles, and Revelation, dated A. D., 1342. See Dr. Marsh's
notes to Michaelis, Vol. III. p. 603. This version is supposed to have been formed
immediately from the Greek; but interpolated in many places from the Syriac. This of
Erpen is the most valuable and genuine edition of the Arabic Testament. These three
editions are quoted in Griesbach, and in the following JNotes. The first, Ar. Rom. the
Arabic Gospels, printed at Rome in 1591. 2...dr. Pol. the Arabic, printed in the London
Polyglott, 1657. 3. Erp. the Arabic New Testament, printed by Erpen in 1616. When
all these editions agree in the same reading, Griesbach signifies it by irr. and I mean the
same in these Notes, when I say all the flrabic. *
/
THE ARMENIAN.
This version was probably made in the fifth century, or about the year 410; according
to the Armenians themselves. The author is universally allowed to have been Miesrob,
the same who invented the Armenian alphabet. It appears to have been first made from
the Syriac; but having been twice translated from that language, it was last of all trans-
lated from the Greek. This is allowed by learned men to be a very valuable version ; and
xiv INTRODUCTION TO THE GOSPELS,
contains various readings of great importance: but it has not as yet been accurately
collated. -
THE BOHEMIAN.
The sacred writings were translated into the Bohemian language by eight Bohemian
doctors, who had been sent to Wittemberg and Basil to study the original languages for
this purpose. This translation was printed in Moravia, in the year 1539. I know nothing
of the merit of this version : Griesbach has given a few readings from it, which he
received from Professor Dobrowsky, of Moscow.
THE COPTIC.
The Coptic was the common language of Egypt before the invasion of the Saracens; it
is a mixture of the old Egyptian and the Greek. Into this language the Scriptures appear
to have been translated at a very early period : probably between the third and fifth cen-
turies. The readings of this version are allowed to have a striking affinity to those of the
Latin version ; and sometimes to those of the Codex Beza: ; and according to Wetstein
with Origen, Eusebius, Cyril, and the Alexandrian MS. See SAHIDic.
THE GOTHIC.
The people to whom the version called Gothic, belonged, had their ancient habitation to
the east of the Borysthenes; but wandering westward, they settled in Wallachia. Ulphilas, a
Cappadocian by birth, who lived under the emperors Valens and Valentinian, made this
translation immediately from the Greek, (though occasionally in reference to the Latin
versions,) about the middle of the fourth century. Of this version only a mutilated copy
of the four Gospels, and a few chapters of St. Paul’s Epistle to the Romans, remain. This
MS. which was all written in silver letters, and hence called Codex ſlrgenteus, was first
discovered in the abbey of Werden in Westphalia; it got afterward to Sweden, then to the
Metherlands; and is now in the University of Upsal. A fine edition of the Gothic Gos-
pels was published by JMarshall, together with the flnglo-Saxon, at Dort, 1665, 4to, with
a glossary by Junius : but a better edition was published by Dr. E. Lye, Oxon. 1750, 4to.
The fragments of the eleventh, twelfth, thirteenth, fourteenth, and fifteenth chapters to
the Romans, edited by Knittel, from the Wolfenbuttle MS. may be found at the end of Vol.
H. of Dr. Lye’s Saxon, Gothic, and Latin dictionary.
THE ITALA, or ANTEHIERONYMIAN.
Previously to the time of St. Jerome, a great variety of Latin versions of parts or the
whole of both the Old and New Testaments, had been made by different persons for their
own use ; and these appear to have been as various as the skill and talents of the trans-
lators. As none of these had been received intg public use in the church, so it is not
likely that they had any particular name: but modern times have given the title of Italac,
Itala, or flutchieronymian, to all such Latin versions. Though the word Itala be of the
most dubious authority, yet all allow that by it, a very ancient Latin translation is intended ;
but how such a translation became thus denominated, no person can tell ; if, indeed, it have
had any such title in ancient times. This title is supposed to be mentioned by St. Augustin
where, speaking of the great variety of Latin versions in early use, he says: In ipsis
auten interpretationibus Itala, capteris praferatur; nam est verborum tenacior cum perspicui-
tate sentential, “Among the versions, the Itala is to be preferred, as being more literal,
and more perspicuous.” De Doctr. Christ. lib. ii. cap. 11. Dr. Lardner supposes that
Itala here, is a mistake for et illa, and reads the passage thus ; “and among the translations
let that be preferred which is most literal and most perspicuous.” Dr. Bentley, and some
others, were nearly of the same mind. Potter thinks that Itala is an early mistake for
wsitata, which mistake may be accounted for thus ; in ancient times, when MSS. were
written in uncial characters, without distinction of words or sentences, a copyist having
written :-
INIPSISAUTEMINTERPRETATIONIBUSUSITATACAETERISPRAEFERATURNAMESTver BoFUMTENACIo
RCUMPERSPICUITATESENTENTIAE ; took the first syllable of usitata, on returning to his MS.
for the last syllable of the word interpretationibus, which he had just written, and of course
read the word itata, which he concluded to be an error for itala ; and hence came the pre-
sent spurious reading.” See Dr. Marsh's notes to Michaelis. This is the most likely of
AND ACTS OF THE APOSTLES. XV
ull the conjectural emendations of St. Augustin's text yet made. This ancient Latin ver-
sion, by whatever name it is called, is supposed to be the same which is annexed to the
Greek text in the Codea. Boernerianus, Claromontanus, and Cantabrigiensis. But besides
these, there are more than twenty others which Griesbach has noted in his Greck Tes-
tament, which contain the same version, or rather a version or versions made, before the
time of St. Jerome. See the catalogue of them in Griesbach's Testament, Vol. I. Pro-
legom. page xcvii. All these I have quoted under the general name Itala, or Antehierony-
mian, without specifying the different MSS. in which the reading is contained, e. g. Sia:
copies of the ITALA—several copies of the Itala—all the Itala, &c. The principal fragments
of this version which still remain, have been carefully collected by Sabatier, in his Biblio-
rum, Sacrorum Latina, Versiones Antiqua, fol. Rom. 1743, three vols. ; and by Blanchini,
in his Evangeliorum Quadruplea Latinæ Versionis Antiqua seu Italicae, fol. Rom. 1749, four
vols. The various readings of these versions, both in those MSS. edited by these learned
men, and in the writings of the Latin Fathers, are of great utility in ascertaining the
readings of the ancient Greek text, from which they were made ; for many excellent
readings abound in these versions, which agree not only with the most ancient Greek
MSS. but also with the best versions, particularly the Syriac and the Coptic. It was out of
these versions that St. Jerome formed the Vulgate. See VULGATE.
THE PERSIAN.
We have no very ancient version of the New Testament in Persian. Hitherto we
have had only the four Gospels in this language, which are printed with the Latin trans-
lation of Dr. Samuel Clarke, in the fifth vol. of the London Polyglott. This translation
was finished about the year 1341, by Simon ibn Yuseph ibn Abraheem al Tabreezy :
who is said to have taken it immediately from the Syriac. This version was made,
most evidently, by a Christian of the Roman Catholic persuasion, who acted under
the most predominating influence of his own peculiar creed ; for it is not only inter-
polated with readings from the Vulgate, but with readings from rituals and legends.
The Persian Gospels do not appear to have been carefully collated by Mill, Wet-
stein, or Griesbach, scarcely any of the many peculiarities of this version having
been noticed. To satisfy myself of its nature and origin, I have read the whole of
it over twice, and shall extract from the remarks I then made such proofs as appeared
to me to warrant its Catholic origin; and how little the translator regarded the text on
which he formed his version, e.g. -
JMitigation of punishment promised to Tyre and Sidón in the day of judgment.
“Now I say unto you, O cities, that in the day of judgment, to Tyre and Sidon,
Jºb Lºlº there shall be REPoSE, which shall not be to you.” Matt. xi. 22.
The supremacy of Peter most formally asserted, and the text corrupted to support it :
ind I say unto thee, tº sºft *A* 52 J” \º ** 2 <\º gº cy” tº ºsº
Thou art the Rock of My REligion (that is, a stone,) and the Foun DATION of My chukci.
shºll be a building upon thee, Matt. xvi. 18. -
To weaken the reproof given by our Lord to Peter, which the translator probably
thought too degrading, the offensive epithet Satan, is omitted, Matt. xvi. 23.
Jesus turned back, and said unto Peter, Get behind me, eMºl Us! O thou unbeliever !
Popish saying about hell, Mark ix. 46, for, where their worm dieth not and the fire is not
quenched, Al Tabreezy translates, cº-º-º: e.” \sil j) <\º & Because from thence
liberation is impossible.
And in verse 48, he translates the same passage º U-4-3 _* * From whence
thou shalt never find redemption. iº -
In Luke ii. 7, the blessed Virgin is called & ºr" Mareem pak, SAINT Mary.
The title to the paragraph, Luke v. 18, &c. is “The raising of that paralytic person
who had lain thirty-two years, Lºyºl Jºu & 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, 4.599, jº with PRAYER and lamentation.”
Doctrine of the merit of good works and repentance for the purchase of the remission
* sins. Wind I say unto thee, that as a Recompense ( Jäge awaz) for what she has done, her
xvi INTRODUCTION TO THE GOSPELs,
sins, which are many, are forgiven; for that very cause, that she was worthy of nuch, or
has much merit. Sº, JºeJº But little shall be forgiven to him, who has little inerit,
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 flbraham. That is, he is saved through Abraham's merit, and his own
alms-giving; so I understand 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, 33- 2 «LS 5 and his sin was forgiven him.
Matt. xxvii. 52, is thus rendered, flnd the graves were opened, and the rocks rent,
Ajº &S 9.4% & and the bodies of many saints, who had suffered MARTYRoom, 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 where 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 patro-
nized 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 seven-
teenth chapter of Matthew, about which time it is likely he died ; for Mr. Pierson, the
continuator of his work, says, INITIo operis, pramatură morte ereptus : death snatched
him away at the commencement of his work. And as the regular comment of Mr. Whee-
loc appears to have been prepared no farther than to the seventeenth chapter of Mat-
thew, 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, I think, 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 M.S. as Walton printed his from that of Pocock. In a few cases, he intro-
duces in brackets, 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 M.S. which
he has most evidently followed as his text. That the MSS. 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 M.S. for his text, is evident from this, that his various readings are ex-
tracted 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. º - -
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 undertook this work, and by the assistance of a person
named Moulanee Aboos Sitar, a native of Lahoor, made a history of the life of our Lord,
AND ACTS OF THE APOSTLES. xvii
compiled out of the Gospels, and from Popish legends, and presented it to the emperor in
1603, 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.
Upper 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 cºse sdeed, 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
Münter published some fragments of the Epistles of Paul to Timothy, 4to. Hafniae, 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 Cla-
rendon press, 1799, fol. as an Appendix to the Codex Alexandrinus, by Dr. Woide. This
work, which is done with elegance and correctness, has three copper-plates, on which
there are nineteen fac-similes of the MSS. from which Dr. Ford has printed these frag-
ments. 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 Bezae. 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 invaluable version. The Coptic and Sahidic are independent versions, both made
from the Greek, and probably at different times; and both contain different readings.
See CoPTIC. - - *. -
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 Archbishop Parker, with a dedication to Queen Elizabeth, by Mr. John Fox, the Mar-
tyrologist, 4to. London, 1571. William Lisle published fragments of the Old and New
Testament, London, 4to. 1638. Mr. T. Marshall published the Gospels with the Maeso-
Gothic version, Dodrecht, 4to. 1665, which was reprinted at Amsterdam in 1684. See
Gothic. The Saxon version appears to have been made from MSS. of the old Itala version,
(see ITALA) some time in the seventh or eighth century. See the account in the General
Preface to the Book of Genesis. From this version I have made many expacts in these
notes ; as may be seen in different parts of the four Gospels. The use I have made of
Thwaite's 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 Catho-
lic 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
*Yidence of ancient MSS. is against a common reading, the Slavonian 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 ver-
º aíl fºund ſrom which may be seen in Dr. Marsh's Notes to Michaelis, Vol. II i.
OL. 1. . ( 3 )
xviii INTRODUCTION TO THE GOSPELS,
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 Philocenes, bishop of Hieropolis 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 Igna-
tius, patriarch of the Maronite Christians, in the year 1552, to Pope Julius III. to ac-
knowledge, 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 ex-
pense of the impression, and Albert Widmanstad, in conjunction with Moses and Postel,
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
Polycarp, the rural bishop of Philoxenus, or Xenyas, bishop of Mabug; and we find that
Thamas 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 Philovenian 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's Lectures, Vol. II. p. 1,
&c. and the notes of his learned annotator, Dr. Herbert Marsh.
. . . . THE VULGATE.
We have already seen, under the article ITALA, that in the earliest ages of Christianity,
the New Testament had been translated into Latin. These translations were very nu-
merous, 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 contrºdict
each other. This induced Pope Damasus to employ St. Jerome, one of the most ſéârn-
ed of the primitive Latin Fathers, to correct the ancient Itala. Though, in the Old Tes-
tament, he is supposed simply to have collated the Itala with the Hebrew, yet in the New
he asserts, Novum Testamentum Graca, fidei reddidi, “I have translated the New Testa-
ment according to the original Greek.” However, it appears, that in many cases, he altered
the Itala for the worse, as the remaining fragments of that version sufficiently testify. This
important work, which, in process of time, supplanted the Itala, was finished A. D. 384,
and was called Versio. Vulgata, the VULGATE 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 ſol.
sine titulo, et sine ullá notá, 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,
apostolică nobis à 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
corrected 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
1In COIſlDſ). On US$6.
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
AND ACTS OF THE APOSTLES. ** xix
in request, and so many persons being copyers 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 igno-
rance 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 its primitive purity ; but much still remains to be done. The
text should be settled by a further 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 yersion. . . - *
I have often quoted this version, which I consider to be equal to a MS. of the fourth
century. I 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 cer-
tainly 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 WV. by which I mean the versions in general.
—ays-
J1N' J11, PH.H. BETICJAL LIST
OF THE
PRIMITIVE FATHERS AND ECCLESIASTICAL WORKS
REFERRED TO IN THE
VARIOUS READINGS QUOTED IN THESE NOTES.
~4%@e-
AMBRosius, Archbishop of Milan, born A. D. 340; died A. D. 397.
AMBRosius, deacon of Alexandria, and intimate friend of Origen, died A. D. 250.
AMBRos1ASTER : this writer is supposed to be author of a Commentary on St. Paul's
Epistles; and to have flourished about A. D. 354. -
ATHANASIUs, was bishop of Alexandria, A. D. 326; died in 375.
ATHENAGoRAs, a Christian philosopher of Athens, flourished in A. D. 178.
BASIL the Great, bishop of Cesarea, born in Cappadocia, A. D. 329; died 379.
BASIL, bishop of Seleucia, flourished in 450.
BEDE the Venerable, born at Wermouth, in the diocese of Durham, A. D. 673.
CLEMENs ALEXANDRINUs, Clement of Alexandria, the preceptor of Origen, died A. D. 220.
CLEMENs Romanus, Clement' of Rome, supposed to have been fellow-labourer with
Peter and Paul, and bishop of Rome, A. D. 91.
CHROMATIUs, bishop of Aquileia, and friend of St. Jerome, flourished about A. D. 370.
CHRONIcon PAscALE, the Paschal Chronicle : this Chronicle extends from the creation
to the twentieth year of Heraclius, A. D. 630. -
CHRYSosToM, 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.
CYPRIAN, bishop of Carthage, in 248 : was martyred A. D. 258.
CYRILLUs ALEXANDRINUs. This Cyril was patriarch of Alexandria A. D. 412; died 444.
di º HIERosoly MITANUs, Cyril, bishop of Jerusalem, was born A. D. 315;
led 386.
DAMAscENus JoANNES, John of Damascus, born about A. D. 676.
Dionysius ALEXANDRInus, Dionysius, patriarch of Alexandria, flourished in 247.
A ºus AREoPAGITA, Dionysius, the Areopagite, falsely so called, flourished about
. D. 490. -
PPHRAIM Sykus, Ephraim the Syrian, was deacon of Edessa, and died about A. D. 379.
XX GENERAL OBSERVATIONS.
Epiphanius, bishop of Salamis, born about A. D. 320.
Eusebius, bishop of Antioch, flourished in 331. .
EUTHALIUs : 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.
EUTHYMIUs ZigABENus, a monk who flourished in the twelfth century.
GAUDENTIus, bishop of Brescia, flourished in 410. •
GREGoRy the Great, bishop of Rome, flourished in 590. -
GREGoRY THAUMATURGus, was a disciple of Origen, and bishop of Neocaesarea in 240.
GREGoRy NAziAnzen, born A. D. 328; died in 389. -
GREGoRy Nyssen, born in Cappadocia A. D. 331 ; died 396.
HIERONYMUs. See Jerome. - -
Hilary Pictavensis, Hilary, bishop of Poictiers, flourished A. D. 350.
Hippolytus, a Christian bishop, flourished A. D. 230.
JERoME, 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.
IGNATIUs, bishop of Antioch, was martyred about A. D. 107. y
IRENAEus, disciple of Polycarp; born in Greece about A. D. 130, martyred 202.
Isidon E, of PELUSIUM, flourished in 431. & -
JustiN MARTYR, a Christian philosopher, martyred A. D. 167.
Juvencus, one of the first Christian poets, flourished about A. D. 329.
LucIFER CALARITANUs, Lucifer, bishop of Cagliari, in Sardinia, died A. D. 370.
MACARIUs, an Egyptian monk, born at Alexandria A. D. 300.
MAXIMUs, a native of Constantinople : he died about A. D. 652.
MAXIMUs TAURINENSIs, Maximus of Touars, died A. D. 662.
Nonnus, flourished in A. D. 410, and wrote a paraphrase of St. John's Gospel in
Greek hexameters. - • . -
Opus IMPERFECTUM, an ancient unfinished Commentary on St. Matthew’s Gospel, writ
ten about A. D. 560. e g -
ORIGEN, one of the most eminent of the Greek Fathers, born at Alexandria, A. D. 185.
PACIANUs, bishop of Barcelona, died A. D. 390. -
PHEBADIUs, or PHEGADIUs, was of the province of Aquitain, of which he was bishop ;
he flourished about A. D. 359. -
Photius, patriarch of Constantinople, A. D. 857. -
PRUDENTIus, (Clemens Aurelius) of Saragossa, in Spain, flourished about A. D. 405.
RUFINUs, Presbyter of Aquileia, an eminent translator of Greek authors into Latin :
he died A. D. 410. . s -
ScholIA, or ScholIASTE, marginal notes in some ancient MSS., &c.
TERTULLIAN, a most eminent Latin Father, died about A. D. 216.
THEoPHILUs, bishop of Antioch, flourished A. D. 180.
THEoPHYLACT, archbishop of Acris, in Bulgaria, died A. D. 1100.
THEoPHANES CERAMEUs, bishop of Tauromine, in Sicily, flourished in the eleventh
centuTV.
}. BosTRENsis ; he was bishop of Bostria some time in the fourth century.
Victor ANTiochenus, flourished about A. D. 400 : he wrote on St. Mark’s Gospel,
and on the Catholic Epistles. e
Victoit TUNUNENSIs, bishop of Tunis, in Africa, flourished about 555.
Victoninus AFER, (C. M.) was an African, and flourished in A. D. 360.
VIGILIUS 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.
GENERAL, OBSERVATIONS.
THE above writers are only referred to for the quotations from the Sacred Writings
found in their works. The Latin Fathers, before the time of Jerome, i.e. before the
fourth century, quote from the Itala 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.
GENERAL OBSERVATIONS. XX!
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 num-
ber 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 cominent 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 quo-
ted; and that these copies were such as were held to be authentic in the churches in 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 and Antwerp 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 Alexandrinus and the Codex Bezae, I have often quoted from
the editions of Woide and Kipling. I have taken a few readings from some fragments of
St. Matthew’s Gospel, engraven and published from a Codex Rescriptus in Trinity Cole
lege, Dublin, by the very learned Dr. Barrett, vice provost and librarian of that univer-
sity. This MS. written in uncial letters, and perhaps one of the oldest extant, I have not
mentioned among the MSS. described p. xi. &c. because it has not been quoted by Gries-
bach, 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. iii. •
Every 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 8vo. 1796, &c. On the late London edition of that work, equal dependence
cannot be placed. - -
Those who have not a Polyglott, to refer to the Syriac Version, will find Schaaf’s edi-
tion to answer every purpose ; it is generally very correct and very valuable. A new
edition of the Syriac Testament is now in the press at the expense of the British and
Foreign Bible Society, under the direction of the Rev. Dr. Claudius Buchanan, who has
made this text his particular study; and has brought from the East, some valuable MSS.
of this important and ancient version. -
While the critical inquirer is avaiſing himself of every help within his reach, let him
not forget humbly and fervently to implore the help and teaching of Almighty God; with-
out 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
.ſldvent. * ,
London, Feb. 21, 1814.
xxii GENERAL OBSERVATIONS.
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.
sº Books. Chaps. [Verses. JBooks, Places whore written. Time when written.
Matthew 28 1071 || Matthew Judea A. D. 64
Mark 16 678 || Mark Rome a 64
Luke + 24 1151 || Luke Greece - 63 or 64
John 21 880 || John Fphesus 68
#. 28 || 1006 || Acts Greece 63 or 64
O]]] an 8 16 434
I Corinthians 16 437 ST. PAUL’S EPISTLES.
II Corinthians 13 256 || | Thessalonians | Corinth 52
Galatians 6 149 || II Thessalonians Corinth 52
Ephesians 6 155 || Galatians Corinth or Ephesus 52 or 53
Philippians 4 104 || I Corinthians Ephesus beginning of 56
Colossians 4 95 || | Timothy Macedonia 56
I Thessalonians 5 39 || Titus Macedonia, or near it before end of 56
II Thessalonians 3 47 || II Corinthians | Macedonia October 57
I Timothy 6 113 || Romans Corinth February 58
II Timothy 4 83 || Ephesians Rome April 61
Titus 3 46 || II Timothy Rome May . 61
Philemon 1 25 || Philippians Rome - Kºnd of 62
Hebrews 18 303 || Colossians Rome Fºnd of 62
James 5 || 103 || Philemon Rome End of 62
I Peter 5 105 || Hebrews Rome, or Italy Spring of 63
II Peter 3 61
I John 5 105 THE CATHOLIC EPISTLES.
II John 1 13 || James Judea 6] Qr 62
III John 1 15 || I & II Peter Rome 64
Jude 1 25 || I John Ephesus 80
Apocalypse 22 405 || II & III John Ephesus between 80 & 90
Jude unknown 64 or 65
Total . . . 27 260 7959 Apocalypse Patmos, or Ephesus 95 or 96

Plºlº Glº
TO THE
GOSPEL OF ST. MATTHEW.
THE general title of this latter collection of Sacred Books, which, as well as the for-
mer, all Christians acknowledge to have been given by immediate inspiration from God,
is in the Greek H KAINH AIA®HKH, which we translate THE NEW TESTAMENT:
but which should rather be translated THE NEW COVENANT ; or, if it were lawful to
use a 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 IIAAAIA
AIA®HKH, THE 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, waxaaw 920mxay, the old covenant, the other xziyny, the new ; one wºotny, the
first, the other yeav, that which is recent; in opposition to the old covenant, which was
to terminate in the new, he calls this zºetrzoya, better, more excellent, Hebr. vii. 22, viii. 6,
and &laytov, everlasting, Hebr. 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 will, BE Yourt GOD : YE SHALL BE 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 ob-
servance 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 com-
plement and perfection of the whole.
The word Ataffox", from 312, and rººt, I lay down, signifies not only a covenant agree-
ment, 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 nºna berith, from hiſ
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 nºni berith, is frequently
used to express not only the covenant itself, but also the sacrifice offered on the occasion.
See below under Gospel ; and see the notes on Gen. vi. 18, xv. 18, Exod. xxix. 45,
łº" 15, and Deut. xxix. 12, where every thing relative to this subject is largely
all (11901. ~
The term New Covenant, as used here, seems to mean, that grand plan of agreement
91 reconciliation which God made between himself and mankind, by the death of Jesus
9hrist ; 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
* called ro; Ataúnx2, x&lyn; wiritus. The Mediator of the New covenant, Ilebr. 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 worvetov, w cziya Aºka
*** ***, kov, This cup is the New Covenant in my blood: i. e. an emblem or representa-
*n of the New Covenant, ratified by his blood. Sec Luke xxii. 20. And from these
23
ii PREFACE TO THE
expressions and their obvious meaning, the whole Christian Scriptures have obtained this
title, THE NEw TESTAMENT, of Coven ANT, of our LonD AND SAviourt JEsus CHRIST.
Those writings, and the grand subject of them, which, previously to the New Testament
times, were termed simply THE Covenant; were, after the Incarnation, called The Old
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.
The particular title to each of the four following Books, in most Greek MSS. and
printed editions, is ErATTEAION zara; MAT@AION.—MAPKON.—AOYKAN—IOANNHN,
which we translate, The Gospel according to Matthew—Mark—Luke—John ; i. e. the Gos-
pel or history of our blessed Lord, as written and transmitted to posterity by each of these
writers. Our word Gospel, which should always be written godspel or godespel, comes
from the Anglo-Saxon gobrpel, and is compounded of gob, good, and ſpel, history, nar-
rative, doctrine, mystery, or secret; and was applied by our ancestors, to signify the reve-
lation of that glorious system of truth, which had been, in a great measure, hidden or kept
secret from the foundation of the world. -
Among Saxon scholars, the word Gospel has been variously explained. Mr. Somner, who
writes it gob-ſpell, explains it thus, Sermo Dei mysticus; Dei historia. “The mystic word
of God; the history of God.” But he supposes that it may be compounded of gob, good,
and ſpell, a message : and very properly observes, that goorpellian, 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 ſpell, spell, was anciently used among us, and still signifies
an incantation, or a charm; which implies a peculiar collocation, and repetition of cer-
tain 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 be
employed. The word in this sense occurs in King Alfred's Saxon translation of Boethius,
De Consolatione Philosophiæ; chap. 38, Da ongunnon leare men pypcan rpell, Then
deceitful men began to practise incantations. It is possible that our ancestors gave this
title to the preaching of Christ crucified, from observing the astonishing effects produ-
ced by it, in changing the hearts and lives of sinners. 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 rpellian, spellian, signifies to teach or instruct; hence our word to spell, i. e. 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 learnt, is termed a spell-
£ng-book, exactly answering to the rpell-boc, spell-book, of our ancestors, which signified a
book of homilies, or plain discourses, for the instruction of the common people. We have
already seen, (note on Gen. i. 1.) that goo among our ancestors, not only signified God,
the Supreme Being ; but also good or goodness, which is his nature.: goorpell, godspell,
therefore, is not only God’s history, doctrine, or plan of teaching ; but also the good history,
the good doctrine ; and hence rpellian, to preach or proclaim this doctrine: rpell-boc, the
sermons that contained the rudiments of it, for the instruction of men; and rpel-boba,
spel-boda, the orator, messenger, dr ambassador, that announced it. e
The Greek word Evayyeaſov, from ev, good, and 2/7twicz, 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 Christ Jesus, who is Lord of all : proclaiming that He, as the pro-
mised 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. -
But besides this general meaning, the word Evo.7/extov, has other acceptations in the
New Testament and in the Greek writers, which may be consulted here with great pro-
priety and effect. i
1. It signifies the reward given to those who brought good news. Thus Homer repre-
sents the disguised Ulysses claiming a reward, svazyżextoy, a vest and mantle, should he we-
rify to Eumeus, the glad tidings of his master's safety. Evzyye Āloy 3, wou tºo. Let me
have a reward for my good news, Odyss. xiv. 5, 152.
24
GOSPEL OF ST. MATTHEW. - iii
To which Eumeus, who despaired of his master's return, replied,
2 yepov, ovt’ ap' eyay Eva: 'y', ex to y roë rºa,
Ova’ O30¢aev; eri oºzov exevaerau. Ib. v. 266.
Old friend nor cloak nor vest thy gladsome news
Will ever earn ; Ulysses comes no more : CowPER.
And on the word, as thus used, Eustathius gives the following comment : E v × y y 5 × 1 o v 3
3apaw wºrse avaºs; evayyexas. “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, ri wo row e v a y y e > t w y : 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 a têt ºf 300wzi E. v « » y ex 2, that
I would have given him. A REwARD for his tidings. CICERo uses it in the same sense, see
his Epistles to Atticus, lib. 2. Ep. 3. O suaves Epistolas tuas uno tempore mihi datas duas :
quibus E v. « » y = x : « qua, reddam nescio, deberi quidem, plane fateor. “ O how delightful
are your Epistles! two of which I have received at one time, for which I know not what
recompense to make : but that I am your debtor, I candidly confess.”
2. It is used also to signify the prayers, thanksgivings, and sacrifices, offered on the arri-
val of good news. So Aristophanes, Mo. 302st—Eva: 'y yeat & Quet, ex&rov Govº, th9ea, I think I
should sacRIFICE A HECAToMe to the goddess for this intelligence. ARISTOPH. in Equit. v. 653.
IsocFATEs (Areopag. initio) is supposed to use the word in the sense of supplication,
Ezra roczvraſ; ºrporéeaty Eva: 'y', e > t < *sy 31; 2% retvkaway—“relative to these transactions, we
have purposed to make supplication twice.” Xenophon uses it to denote an eucharistic
offering made on account of receiving good news. Eóws to E v « » y ex 2, , 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.
3. However illustrative the above acceptations of Evacy, extoy 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 mission of the Holy
Spirit, by which salvation was procured for a lost world, is expressed by the word Evay-
ºvextoy, as well as by the general title ; Katyn Ato:942n, Rom, i, 1.3, 9, Matt. iv. 23, ix. 35,
xxiv. 14, Mark i. 14. But the sacred writers use it with a variety of epithets, which it
may be necessary to mention.
1st, 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 (Aoyog) of the Gospel, Acts xv. 7.
6thly, The Gospel of Peace, Eph. vi. 15. 7thly, The Gospel of Glory, to Eva.yyextoy rmg
39&ng, 1 Tim. i. 11. 8thly, The Gospel of Salvation, to Evayyextoy rm, corneias. Eph. i. 13.
5. In 1 Cor. ix. 23, it means the blessings and privileges promised in the New Tes-
tament. -
6. It means the public profession of the doctrine taught by Christ, Mark viii. 35, x. 29,
2 Tim. i. 8, Philem. ver. 13. *
7. But in Gal. i. 6, 8.9, the word Evoy'vsåtoy seems to mean any new doctrine, whe-
ther true or false.
Many MSS. have To zºra. Mørðatov «ylov Evayyeaſov, which is generally rendered, The
Gospel according to SAINT JMatthew. But the word &ytov, 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 eyewitness of all the transactions he relates.
But anciently the word hgly was neither applied to the narrative nor to the narrator, the
title being simply, The Gospel according to Matthew.
Wol, i. 4 ) 25
iy PREFACE TO THE GOSPEL OF ST. MATTHEW.
* -
SOME ACCOUNT OF MATTHEW THE EVANGELIST.
MATThew, 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 sea-side, 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 entrusted, 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 re-
spectable character, in the sight of the Pharisees.
It 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 oppor-
tunity 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 dedi-
cated himself. - \ t
He was placed by our Lord in the number of his flpostles, and continued with him du-
ring 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 doubt-
less 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 unto all truth, and bring whatsoever he had spoken to them into remembrance,
John xiv. 26. These two considerations stamp the narrative with the utmost degree of
credibility. -
#.
26
ADWERTISEMENT".
It may be necessary to say a few words in explanation of the different ERAs introduccd at the
commencement of the Gospels. 1. By the Ussherian year of the world, the reader is to under-
stand the chronological computation of Archbishop Ussher; 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
reckoning 5502 before the vulgar year of Christ I. 3. The Antiochian Era, is a correction of the
preceding, in the 4th century, by Pandorus, an Egyptian monk, and used by the people of Anti-
och; 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 I. of the Incar-
nation, 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 pe-
riod is the result of the Lunar and Solar Cycles, and the Indictions multiplied by each other.
Thus: multiply 19, the. Lunar Cycle, by 28, the Solar Cycle, and the product will be 532; mul-
tiply 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 Seleucidae, 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 reck-
oming, and was properly the first year f the Syro-JMacedonian empire. 7. By the year before
the Vulgar Era of Christ, is meant, that correct chronological reckoning which showed that the
vulgar 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
jour years; hence the first, second, third, or fourth year of any particular Olympiad. 9. 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 Activim, is the
computation of time from the commencement of the Roman EMPIRE, 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 consist-
ing of 28 years; the Lunar Cycle of 19; and the Paschal Cycle, or Dionysian Period, is com-
pounded 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, Dominical Letters, Paschal term, Epacts, JWew JMoons, &c. &c. all re-
commence exactly as they had done 532 years before. Other eras might have been noticed, but
those mentioned above were judged to be the most important. º,
For farther particulars relative to the history of the Gospels, see the GENERAL PREF AcF, to the
New TESTAMENT. -
THE GOSPEI,
ACCORD ING TO
s T. M AT THE W.
Ussherian year of the World, 4000.-Alexandrian year of the World, 5498.-Antiochian year of the
World, 5488.—Constantinopolitan AEra of the World, 5504.—Year of the Julian Period, 4709–
AEra of the Seleucidae, 308.-Year before the vulgar Æra of Christ, 5.--Year of the CXCIII.
Olympiad, 4.—Year of the building of Rome, 749–Year of the Emperor Augustus, i.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.
~24%&a=-
CHAPTER I.
The genealogy of Christ divided into three classes of fourteen generations each: The first fourteen,
from J1braham to David, 2–6.
The second fourteen, from Solomon to Jechonias, 7–10.
{hird fourteen, from Jechonias to Christ, 11–16.
The
The sum of these generations, 17. Christ is
conceived by the Holy Ghost, and born #. the Virgin JMary, when she was espoused to Joseph, 18.
Joseph's anariety and doubts are remove
2ndmed JESUs, 21. º
home his wife JMary, and Christ is born, 24, 25.
*** HE book of the "generation
An olymp. of Jesus Christ, "the son of
$*t David, “ the son of Abraham.
y the ministry of an Angel, 19, 20; by whom the child is
The fulfilment % the prophecy of Isaiah relative to this, 22, 23.
Joseph takes
2 "Abraham begat Isaac ; and Aº.
*Isaac begat Jacob ; and " Jacob A. oºmp,
begat Judas and his brethren; ºtt
a Luke 3. 23.—b Ps. 132. 11. Isai. 11. 1. Jer. 23, 5. Ch. 22. 2.
John 7. 42. Acts 2. 30. & 13. 23. Rom. 1.3.
c Gen. 12. 3. & 22. 18. Gal. 3. 16.-d Gen. 21. 2, 3.-e Gen. 25.
26.-f Gen. 29. 35.
NOTES ON CHAPTER I. -
Verse 1. The book of the generation of Jesus
Christ] I suppose these words to have been the
original title to this Gospel; and that they signify,
according to the Hebrew phraseology, not only
the account of the genealogy of Christ, as detail-
ed below, but the history of his birth, acts, suf-
ferings, death, resurrection, and ascension.
The phrase, book of the generation, nylºn nob
sepher toledoth, is frequent in the Jewish wri-
tings, and is translated by the Septuagint 31éxos
y eye a e o c, as here, by the Evangelist; and regu-
larly conveys the meaning given to it above; e.g.
This is the book of the generations of JAdam,
Gen. v. 1. That is, the account of the life of
Adam and certain of his immediate descend-
ants. Again. These are the generations of
Jacob, Gen. xxxvii. 2, that is, the account or
history of Jacob, his son Joseph, and the other
remarkable branches of the family. And again.
These are the generations of Aaron and JMoses,
Num. iii. 1. That is, the history of the life and
acts of these persons, and some of their immedi-
ate descendants. The same form of expression
is also used, Gen. ii. 4, when giving the history
of the creation of heaven and earth.
Some have translated 313x0, y a v e a s a c, The
$99k of the genealogy; and consider it the title of
this chapter only; but tº: opinion seems
better founded. ºrs'
Jesus Christ] See on verses 16, and 21.
The son of David, the son of Abraham.] No
person ever born, gºuld boast iſ 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. DAVID, the most renowned of sove-
reigns, was king and prophet: ABRAHAM, the
most perfect character in all antiquity, whether
sacred or profane, was priest and prophet; but
the three offices were never united except in the
person of Christ; he alone was prophet, priest,
and king ; and possessed and executed these of.
fices in such a supereminent degree, as no human
being ever did, or ever could. As the principal
business of the prophet was to make known the
will of God to men, according to certain partial
communications received from heaven; so Jesus,
who lay in the bosom of the Father, and who
was intimately and thoroughly acquainted with
all the mysteries of the eternal world, came to
declare the Divine Nature, and its counsels to
mankind.—See John i. 18. As the business of
the priest was to offer sacrifices to God, to make
atonement for the sins of the people; so Christ
was constituted a high-priest, to make, by the
sacrifice of himself, an atonement for the sins of
the whole world; see 1 John ii. 2, and the whole
epistle to the Hebrews. As the office of king
was to reign over, protect, and defend the people
committed to his care by the Divine Providence;
so Christ is set as a king upon Sion, having the
heathen for his inheritance, and the uttermost
parts of the earth for his possession, Psal. ii. 6,
8, &c. Of the righteousness, peace, and increase
of whose government, there shall be no end. Isaia
G)
... •
§
3'
The genealogy
Aſſº. 3 And Judas begat Phares and
§: Zara of Thamar; and P Phares
Ç ... 4
* * begat Esrom: and Esrom be-
gat Aram;
4 And Aram begat Aminadab ; and
Aminadab begat Naasson; and Naasson
begat Salmon; - º
5 And Salmon begat Booz of Rachab:
and Booz begat Obed of Ruth; and Obed
begat Jesse ;
ST, MATTHEW.
of Jesus Christ.
6 And “Jesse begat David the A.M.4000.
king; and "David the king begat Aºy.
Solomon of her that had been the 9°11′ +
wife of Urias;
7 And * Solomon begat Roboam; and
Roboam begat Abia; and Abia begat Asa;
8 And Asa begat Josaphat; and Josa-
phat begat Joram ; and Joram begat
Ozias ; -
9 And Ozias begat Joatham; and Joa-
a Gen. 38. 27—b Ruth 4, 18, &c. 1 Chron. 2, 5, 9, &c.
c 1 Sam. 16. 1. & 17. 12.—d 2 Sam. 12. 24.—e1 Chron. 3. 10, &c.
ix. 7. This threefold office, Christ executes not
only in a general sense, in the world at large;
but, in a particular sense, in every Christian soul.
He is first a prophet, to teach the heart the will
of God; to convict the conscience of sin, right-
eousness, and judgment; and fully to illustrate
the way of salvation. He is next a priest, to
apply that atonement to the guilty conscience,
the necessity of which, as a prophet, he had pre-
viously made known. And lastly, as a king, he
leads captivity captive, binds and casts out the
strong man armed, spoils his goods, extends the
sway of the sceptre of righteousness, subdues and
destroys sin, and reigns Lord over all the powers
and faculties of the human soul; so that As sin
weigned unto death, EVEN so does grace reign
through righteousness, unto eternal life, by Jesus
Christ our Lord. Rom. v. 21. -
It is remarkable, that the Evangelist names
David before Abraham, though the latter was
many generations older: the reason seems to be
this, that David was not only the most illustrious
of our Lord's predecessors, as being both kin
and prophet; but because that promise, whic
at first was given to Abraham, and afterward,
through successive generations, confirmed to the
Jewish people, was at last determined and re-
stricted to the family of David. Son of David,
was an epithet by which the Messiah was after-
ward known among the Jews: and under this
title, they were led to expect him by prophetic
authority. See Psal. lxxxix. 3, 4, czzxii. i0, 11,
compared with Acts xiii. 23, and Isai. xi. 1,
Jerem. xxiii. 5. Christ was prophesied of under
the very name of David. See Ezek. xxxiv. 23,
24, xxxvii. 24, 25.
Verse 2. Abraham begat Isaac) In this gene-
alogy, those persons only, among the ancestors
of Christ, which formed the direct line, are spe-
cified; hence no mention is made of Ishmael, the
son of Abraham, nor of Esau, the son of Isaac :
and of all the twelve patriarchs or sons of Jacob,
Judah alone is mentioned. -
Verse 3. Pharez and Zara] The remarka-
ble history of these twins may be seen Gen.
xxxviii. Some of the ancients were of opinion,
that the Evangelist refers to the mystery of the
youngest being preferred to the eldest, as prefi.
guring the exaltation of the Christian Church
over the synagogue. Concerning the women
whose narnes are recorded in this genealogy, see
the note at the end of the chapter.
Verse 8. Joram begat Ozias] This is the Uz-
ziah, king of Judah, who was struck with the
leprosy for his presumption in entering the tem-
plºt&offer, incense before the Lord. See 2
Chron, xxvi. 16, &c. Ozias was not the imme-
diatéfton of Joram : there were three kings be-
tween them, Ahaziah, Joash, and Amazigh,
30
which swell the fourteen generations to seventeen :
but it is observed, that omissions of this kind are
not uncommon in the Jewish genealogies. In
Ezra vii. 3, Azariah is called the son of Jºlera-
joth, although it is evident from 1 Chron. vi. 7–9.
that there were sia: descendants between them.
This circumstance the evangelist was probably
aware of; but did not see it proper to attempt to
correct what he found in the public accredited
genealogical tables; as he knew it to be of no
consequence to his argument, which was merely
to show, that Jesus Christ as surely descended,
in an uninterrupted line from David, as David
did from Abraham. And this he has done in the
most satisfactory manner: nor did any person in
those days pretend to detect any inaccuracy in
his statement; though the account was publish-
ed among those very people whose interest it was
to expose the fallacy, in vindication of their own
obstinate rejection of the Messiah, if any such fal-
lacy could have been proved. But as they were
silent, modern, and comparatively modern unbe-
lievers, may for ever hold their peace. The objec-
tions raised on this head are worthy of no regard.
St. Matthew took up the genealogies just as
he found them in the public Jewish records,
which, though they were in the main correct, yet
were deficient in many particulars. The Jews
themselves give us sufficient proof of this. The
Talmud, title Kiddushim, mentions ten classes
of persons who returned from the Babylo-
nish captivity: 1. Yin: Cohan.Ey, priests. II, nº
LEvey, Levites. III. "Nºw YISHRAEL, Israelites.
IV. ºn CHULULEY, common persons, as to the
priesthood; such whose fathers were priests, but
their mothers were such as the priests should not
marry. V. ºn a GIREY, proselytes. VI. x-y-in
CHARUREY, freed-men or servants who had been
liberated by their Inasters. VII. ºnºpp MAMzi-
REY, spurious, such as were born in unlawful
wedlock. VIII. Jºn, NETHINEy, JWethinims. IX.
"phy sheTUKEY, bastards, persons whose inothers,
though well-known, could not ascertain the fa-
thers of their children, because of their connex-
ions with different men. X. plpN ASUPHEY,
such as were gathered up out of the streets,
whose fathers and mothers were utterly un-
known. Such was the heterogeneous mass
brought up from Babylon to Jerusalem: and al-
though we learn from the Jews, that great care
was taken to separate the spurious from the true-
born Israelites, and canons were made for that
purpose; yet it so happened, that sometimes a
spurious family had ggt into high authority, and
therefore must not º; with. Sce seve-
ral cases in Lightfoot." On this account, a faithful
genealogist would insert in his roll, such only as
Were *...* “It is, therefore easy to

guess,” says fish ſº." whence Matthew
*.
The genealogy
A.M.4000. tham begat Achaz; and Achaz
- B. C. 5. &
Aſſoºn, begat Ezekias ;
9x90ſ tº 10 And * Ezekias begat Ma-
nasses; and Manasses begat Amon; and
Amon begat Josias;
11 And Tº Josias “begat Jechonias and
his brethren, about the time they were
d carried away to Babylon :
.12 And after they were brought to Baby-
lon, “Jechonias begat Salathiel; and Sala-
thiel begat "Zorobabel;
a 2 Kings 20, 21. 1 Chron. 3. 18.—u Some read, Josias be-
gat Jakim, and Jakim begat Jechonias.-e Şee 1 Chron 3, 13
Í6.—d 2 Kings 24. 14, 15, 16. & 25. 11, 2 Chron. 36. 10, 20.
took the last fourteen generations of this gene-
alogy, and Luke the first forty, names of his :
namely, from the genealogical rolls at that time
well known and laid up in the public, wºmata, re-
positories, and in the private also. And it was
necessary indeed, in so noble and sublime a
subject, and a thing that would be so much in-
quired into by the Jewish people, as the lineage
of the Messiah would be, that the evangelists
should deliver a truth, not only that could not be
gainsaid, but also might be proved and establish-
ed from certain and undoubted rolls of ances-
tors.” See Horae Talmudicae.
Verse 11. Josias begat Jechonias, &c.] There
are three considerable difficulties in this verse.
1. Josias was not the father of Jechonias; he
was only the grandfather of that prince : 1
Chron. iii. 14–16. 2. Jechonias had no brethren ;
at least none are on record. 3. Josias died 20
years before the Babylonish captivity took place,
and therefore Jechonias and his brethren could
not have been begotten about the time they were
carried away to Babylon. To this may be added
a fourth difficulty, viz. there are only thirteen in
this second class of generations; or forty-one, in-
stead of forty-two in the whole. But all these
difficulties disappear, by adopting a reading found
in many MSS. Iwata: če eyewynge roy I a 2 x e i pº'
I wax at a 3's eyevyna e roy Texovuay. And Josias
begat JEHoHAKIM, or Joakim, and JoAKIM begal
Jechonias. For this reading, see the authorities
in Griesbach. Josiah was the immediate father
of Jehoiakim, (called also Eliakeim and Joa-
kim) and his brethren, who were Johanan, Zede-
kiah, and Shallum : see 1 Chron. iii. 15. Joakim
was the father of Joachin or Jechonias, about the
time of the first Babylonish captivity : for we
may reckon three Babylonish captivities.
jirst happened in the fourth year of Joakim, son
of Josiah, about A. M. 3398. In this year, Nebu-
chadnezzar having taken Jerusalem, led a great
number of captives to Babylon. The second cap-
tivity happened under Jechoniah, son of Joakim;
who having reigned three months, was taken
prisoner in 3405, and was carried to Babylon,
with a great number of the Jewish nobility. The
third captivity took place under Zedekiah, A. M.
3416. ''. thus, says Calmet, the 11th verse
should be read: Josias begat Joakim and his
brethren; and Joakim begat Jechonias about the
time of the first Babylonish captivity; and Je-
chonias begat Salathiel, after they were brought
to Babylon. Thus, with the necessary addition
of Joakim, the three classes, each containing
fourteen generations, are complete. And to make
this the more evident, I shall own each of
these three generations in a separate column,
CHAP. I.
The
of Jesus Christ.
13 And Zorobabel begat Abiud; alſº
and Abiud begat Eliakim; and Aºir.
Eliakim begat Azor; CXCIII, 4.
14 And Azor begat Sadoc ; and Sadoc
begat Achim ; and Achim begat Eliud;
15 And Eliud begat Eleazar; and
Eleazar begat Matthan ; and Matthan be-
gat Jacob ;
16 And "Jacob begat Joseph, the hus-
band of Mary, of whom was born Jesus,
who is called Christ.
Jer, 27.20. & 39.9 & 52.11, 15,28, 29.30. Dan, 1.2–e chron.
3. 17, 19–f Ezra 3, 2, & 5. 2. Neh. 12.1. Hag. 1. 1,–g Luke
3. 24.—h Wer. 21. & Ch. 13. 55, & 27. 56.
with the additional Joakim, that the reader may
have them all at one view.
1 Abraham 1 Solomon 1 Jechonias
2 Isaac 2 Rehoboam 2 Salathiel
3 Jacob 3 Abia 3 Zerobabel
4 Judah 4 Asa 4 Abiud
5 Pharez 5 Josaphat 5 Eliakim
6 Esrom 6 Joram 6 Azor
7 Aram 7 Ozias 7 Sadoc
8 Aminidab 8 Joatham 8 Achim
9 TNaasson . 9 Achaz 9 Eliud
10 Salmon 10 Ezekias 10 Eleazar
11 Booz 11 Manasses | 11 Matthan
12 Obed 12 Amon 12 Jacob
13 Jesse 13 Josias 13 Joseph
14 David 14 Joachim 14 JESUS
In all forty-two generations.
Verse 12. Jechonias begat Salathiel] After
Jechonias was brought to Babylon, he was put in
prison by Nebuchadnezzar, where he continued
till the death of this prince, and the accession of
Evilmerodach, who brought him out of prison, in
which he had been detained thirty-seven years;
and restored him to such favour, that his throne
(seat) was exalted above all the kings which were
with him in Babylon : Jerem. lii. 31, 32. But
though he thus became a royal favourite, he was
never restored to his kingdom. ... And according
to the prophecy of Jeremiah xxii. 30, no man of
his seed sat upon the throne of David; yet the
regal line was continued through his son Salathiel,
who died in Babylon; but Zorobabel, his son, re-
turned from captivity, and by him the race of
David was continued, according to Matthew, by
Jłbiud ; and, according to Luke, by Rhesa. See
on Luke iii. 23, &c.
The term, carrying away to Babylon, gerouteaux,
from aerouxeo, to change a habitation or place of
residence, would be more properly transſated by
the word transportation, which is here peculiarly
appropriate : the change was not voluntary; they
were forced away.
Verse 16. Jesus, who is called Christ.] As the
word X guaroc, Christ, signifies the anointed-or
anointer, from X gia, to anoint; it answers exact-
ly to the Hebrew nºwp mashiach, which we pro-
nounce JMessiah or Jºſessias; this word come
from the root nwo mashac, signifying the same
thing. . As the same person is intended by both
the Hebrew and Greek appellation, it should be
regularly translated, The Messiah, or The Christ;
whichever is preferred, the demonstrative article :
should never be omitted. * , ,
Priests, prophets, and kings, among the Jews; -
wereignointed in order to the legitimate exercise
of their respective offices. Hence the word
Xeurºroc, Christ, or nºwº JMashiach, became a name
31
JNumber of generations.
Anº. 17 So all the generations from
A. oºp. Abraham to David, are fourteen
Sººt generations; and from David
until the carrying away into Babylon, are
fourteen generations; and from the car-
rying away into Babylon unto Christ, are
fourteen generations.
18 || Now the * birth of Jesus Christ
was on this wise : When as his mother
a Luke 1. 27.
† -
of dignity, and often signified the same as king.
See #. %. 1. #. 15. Lev. iv. 3, vi.
20. 1 Sam. ii. 10. The words nºwp JMassiach
and Tºp melec, Xguaro; and 82a1aevº, Christ and
king, are frequently interchanged. 1 Sam, ii. 10.
Psal. ii. 2, 6. Luke xxiii. 2, and see the Scholia
of Rosenmuller on ‘. . The reason of
this may be seen in the following note, which I
extract from the comment on Exod. xxix. 7.
“It appears from Isai. lxi. 1, that anointing with
oil, in consecrating a person to any important
office, whether civil or religious, was considered
as an emblem of the communication of the gifts
and graces of the Holy Spirit. This ceremony
was used on three occasions, viz. the installation
of hets, priests, and kings, into their respec-
tive offices. But why should such an anointing
be deemed necessary 2 Because the common
sense of men taught them, that all good, whether
spiritual or secular, must come from God, its
origin and cause. Hence it was taken for grant-
ed, 1. That no man could foretell events, unless
inspired by the Spirit of God. ...And therefore the
het was anointed, to signify the communica-
tion of the Spirit of wisdom and knowledge. , 2.
That no person could offer an acceptable sacrifice
to God for the sins of men; or profitably minister
in holy things, unless enlightened, influenced,
and directed by the Spirit of grace and holiness.
Hence the priest was anointed, to signify his
being divinely qualified for the due performance
of his ...' ãº. 3. That no man could
enact just and equitable laws, which should have
the prosperity of the community and the welfare
of the individual continually in view, or could use
the power confided to him, only for the suppres-
sion of vice and the encouragement of virtue, but
that man who was ever under the inspiration of
the Almighty. ...Hence kings were inaugurated
by anointing with oil. Two of these offices only,
exist in all civilized nations, the sacerdotal and
regal; and in some countries, the priest and
Icing are still consecrated by anointing. In the
É. language, nwn mashach signifies to
anoint ; and nºvo mashiach, the anointed person.
But as no man was ever dignified by holding the
three offices, so no person ever had the title JMa-
shiach, the anointed one, but Jesus, The CHRIST.
He alone is King of kings, and ‘Lord of lords:
the king who governs the universe, and rules in
the hearts of his followers; the prophet, to instruct
men in the way wherein they should go; and the
great high-priest, to make atonement for their
sins. Hence he is called the JMessias, a corrup-
...tion of the word nwon ha-mashiach, THE anoint-
†E, in Hebrew ; which gave birth to Xguaroc,
# ristos, which has precisely the same signifi-
**cation in Greek: of him, Melchisedech, Abraham,
Aaron, David, and others, were illustrious types.
But none of these had the title of THE MEssi AH,
*
ST. MATTHEW.
The conception of Christ.
Mary was espoused to Joseph, Aº.
before they came together, she A. olymp.
was found with child " of the Sººt.
Holy Ghost.
19 Then Joseph, her husband, being a
just man, and not willing * to make her a
public example, was minded to put her
away privily.
20 But while he thought on these things,
b Luke 1. 35.—c Deut. 24. 1.
or THE ANOINTEn of God. This does, and ever
will, belong exclusively to JESUs, The CHRIST.”
Verse 17. Fourteen generations] See the note
on ver. I 1. The Jews had a sort of technical
method of summing up generations in this way.
In Sinopsis Sohar. p. 132, n. 18, we have the fol-
lowing words: “From Abraham to Solomon were
fifteen generations; and then the moon was at
the full. From Solomon to Zedekiah were other
fifteen generations; the moon was then in the
wane, and Zedekiah's eyes were put out.” That.
is, the regal state came to its zenith of light and
glory in the time of Solomon ; but decreased gra-
dually, till it became nearly extinct in the days
of Zedekiah. See Schoettgen.
Verse 18. Espoused to Joseph] The word ºvna-
rev&etahs, from ºvna revo, to contract, or betroth,
refers to the previous marriage agreement, in
which the parties mutually bound themselves to
each other; without which, no woman was ever
married among the Jews.
Before they came together] The woman was
espoused at her own, or her father's house; and
generally, some time elapsed before she was taken
home to the house of her husband: Deut. xx. 7,
Judg. xiv. 7, 8. This custom has been immemo-
rially observed among the inhabitants of Ireland,
who have not only this, but many other Asiatic
customs, which, added to various authentic his-
toric proofs, are collateral evidences, that they
received the Christian religion, not from the
popes of Rome, but through the means of Asiatic
7772SSRO77617°26′S.
Among the Jews, the espousal, though the mar-
riage had not been consummated, was consider-
ed as perfectly legal and binding on both sides;
and hence, a breach of this contract was consi-
dered as a case of adultery, and punished exactly
in the same way. See Deut. xxii. 25, 28. Nor
could a contract of this kind, though there was
no cohabitation, be broken but by a regular di-
vorce, as Mr. Selden, in his Uacor Hebraica, has
proved at large from the Jewish Rabbins.
She was found with child] Her situation was
the most distressing and humiliating that can be
conceived. Nothing but the fullest conscious-
ness of her own integrity, and the strongest con-
fidence in God, could have supported her in such
trying circumstances, where F. reputation, her
honour, and her life, were at stake. What con-
versation passed between her and Joseph, on this
discovery, we are not informed; but the issue
proves, that it was not satisfactory to him; nor
could he resolve to consider her as his wife, till
God had sent his angel to bear the most unequi-
vocal testimony to the "virgin's innocence. His
whole conduct on this occasion, was exceedingly
benevolent and humane. He might at once have
taken the advºge of the law, Deut. xxii. 23,
24, and had héºloned to death.
The prophecy concerning
A.M.,4000, behold, the angel of the Lord ap-
ałóir peared unto him in a dream, say-
9*** ing, Joseph, thou son of David,
fear not to take unto thee Mary thy wife:
“for that which is "conceived in her, is of
the Holy Ghost. -
21 “And she shall bring forth a son,
CHAP. l.
the miraculous conception.
and thou shalt call his name A.M.,4900.
"JESUS: for ‘he shall save his Atoºr.
people from their sins. CXCIII.4.
22 Now all this was done .. might
be fulfilled which was spoken of the Lord
by the prophet, saying,
33 fºehºld, a virgin shall be with child,
a Luke 1. 35.-b Gr. begotten.—c Luke 1. 31.-d That is, Sa-
viour, Heb.-e Acts 4. 12. & 5. 31. & 13. 23, 38.-f Isai. 7. 14.
Verse 19. To make her a public example] [Iaga-
Jatyºcaria at, to expose her to public infamy , from
oraga, near, and 3atzvukat, I show, or expose.--
Though Joseph was a righteous man, dikaios, and
knew that the law required that such persons as
he supposed his wife to be, should be put to death;
yet as righteousness is ever directed by mercy, he
determined to put her away or divorce her pri-
vately, i. e. without assigning any cause, that her
life might be saved: and as the offence was
against himself, he had a right to pass it by if he
chose. Some have supposed that the term 3 tº 240s
should be translated merciful, and it certainly
often has this signification, but here it is not me-
cessary. s f
Verse 20. That which is conceived (or formed
in her] So I think yewyn&ey should be translate
in this place : as it appears that the human na-
ture of Jesus Christ was a real creation in the
womb of the virgin, by the power of the Holy
Spirit. The angel of the Lord mentioned here,
was probably the angel Gabriel, who, six months
before, had been sent to Zacharias and Elizabeth,
to announce the birth of Christ's forerunner,
John the Baptist. See Luke i. 36.
Verse 21. JESUS] The same as Joshua,
ywin, Yehoshuá, from yº yashá, he saved, deli-
vered, put in a state of safety. See on Exod. xiii.
9, Num. xiii. 16, and in the preface to Joshua.
He shall save his people from their sins...] This
shall be his great business in the world: the great
crrand on which he is come, viz. to make an
atonement for, and to destroy, sin : deliverance
from all the power, guilt, and pollution of sin, is
the privilege of every believer in Christ Jesus.
Less than this, is not spoken of in the .
and less than this, would be unbecoming the Gos-
pel. The perfection of the Gospel system is, not
that it makes allowances for sin, but that it makes
an atonement for it:-not that it tolerates sin, but
that it destroys it. In ver, 1, he is called Jesus
Christ, on which Dr. Lightfoot properly remarks,
“That the name of Jesus, so often added to the
name of Christ in the New Testament, is not on-
ly that Christ might be thereby pointed out as the
Saviour, but also that Jesus might be pointed out
as the true Christ, or JMessiah, against the unbe-
lief of the Jews.” This observation will be of
great use in numberless places of the New Tes-
tament. See Acts ii. 36, viii. 35, 1 Cor. vi. 22,
I John ii. 22, iv. 15, &c.
Verse 22. By the Prophet] Is AIAH is added
here by several MSS. Versions, and Fathers.
The prophecy is taken from Isaiah vii. 14.
Verse 23. Behold, a virgin shall be with child]
We have already seen from the preceding verse,
that this prophecy is taken from Isai. vii. 14, but
it may be necessary to consider the circum-
stances of the original promise, more particular-
ly. At the time referred to, the kingdom of Ju-
dah, under the government of Ahaz, was reduced
Very low. Pekah, king of Israal, had slain in
J º lºw persons in one and carried
OL. I.
A
away captives 200,000, including women and chil
dren, together with much spoil. To add to their
distress, Rezin, king of Syria, being confederate
with Pekah, had taken Elath, a ſortified city of
|Judah, and carried the inhabitants away captive
In this critical conjuncture, need.
to Damascus.
we wonder that Ahaz was afraid that the enemies
who were now united against liim must prevail,
destroy Jerusalem, end the kingdom of Judah,
and annihilate the family of David 2 To meet
and remove this fea; apparently well grounded,
Isaiah is sent from the Lord to Ahaz, swallowed
up now both by sorrow and by unbelief, in order
to assure him that the counsels of his enemies
should not stand; and that they should be utterly
| discomfited. To encourage Ahaz, he commands
him to ask a sign or miracle, which should be a
piedge in hand, that God should, in due time ful-
fil the predictions of his servant, as rºaºd in the
context. On Ahaz, humbly refusing tº ask any
sign, it is immediately added, Therefore the Lord
himself shall give you a sign; Behold, a virgin shall
conceive and bear a son; and shall call his name In-
manuel. Butter and honey shall he eat, &c. But
the divine and human nature of our Lord, as well
as the miraculous conception, appear to be point-
ed out in the prophecy quoted here by the evan-
gelist :-He shall be called "N-upy IM-MENU-EL;
literally, The STRONG GoD with Us : similar to
those words in the New Testament—The word
which was God—was made flesh, and dwelt among
us, full of grace and truth: John i. 1, 14. And,
God was manifested in the flesh : 1 Tim. iii. 16.
So that we are to understand, God with us, to im-
ply, God incarnated—God in human nature. This
seems farther evident from the words of the pro-
phet, ver. 15. Butter and homey shall he eat—he
shall be truly anan, grow up, and be nourished in
a human, natural way; which refers to his being
WITH Us, i. e. incarnated. To which the prophet
adds, That he may know to refuse the evil and
choose the good: or rather, According to his know-
ledge, nynº ledaato, reprobating the evil, and
choosing the good —this refers to him as God;
and is the same idea given by this prophet, chap.
liii. 1 1. . By (or im) his knowledge, (the know-
ledge of Christ crucified, nynn be daćto) shall
my righteous servant § many; for he shall
bear their offences. Now this union of the divine
and human nature, is termed a sign or miracle,
mix oth, i. e. Something which exceeds the power
of nature to produce. And this miraculous union
was to be brought about in a miraculous way:
Behold, a VIRGIN shall conceive: the word is very
emphatic, nobyn ha-álmah, THE virgin; the on-
ly one that ever was, or ever shall be, a mother in
this way. But the Jews, and some called Chris-
tians, who have espoused thcir desperate cause,
assert, that “the word rºy almah does not sigº.
nify a VIRGIN only; for it is applied. Prov. xxx... .
19, to signify a young married woman.” I an-
swer, that this latter text is no proof of the con-
trary doctrine: the words ribºy: had inn derec ge-
ogy
alº
$

.. Christ, why called -
A. M. 4000.
B. C. 5.
An. Olymp.
CXCIII. 4. . . .
and shall bring forth a son, and
a they shall call his name Em-
manuel, which being interpreted
is, God&ith us. -
24. Then Joseph, bein
slººp, did as the angel of the Lord
, *.
raised from
had
a Or, his name shall be called.
ST. MATTHEW.
|bidden him, and took unto him Aſſº.
e • Oe
Emmanuel and Jesus.
his wife:
25 And knew her not till she
had brought forth "her first-born son:
and he called his name JESUS.
An. Olymp.
CXCIII.4.
h Exod. 18.9. . Lulze 3. 7, 91.
ber be-álmah, the way of a man with a maid, can-
not be proved to mean that for which it is pro-
duced: besides, one of De Rossi's MSS. reads
woºya be-almaiv, the way of a strong, or stout,
man (noageber) IN HIs YoUTH; and in this read-
ing the Syriac, Septuagint, Vulgate, and Arabic,
agree; which are followed by the first Wersion in
the English language, as it stands in a MS. in my
own possession—tſjø mucie of a man in big
imaring politic: so that this place, the only one
that can with any probability of success be pro-
duced, were the interpretatioſ, contended for cor-
rect, which I am by no means disposed to admit,
proves nothing... Besides the consent of so many
versions in the opposite” meaning, deprives it of
much of its influence in this question.
The word ribby filmah, comes from Eby &lam,
to lie hid, be concealed; and we are told, that
“virgins were so called because they were cow-
cealed Orº: \ly kept up in their fathers' houses,
till the ºie of their marriage.” This is not cor-
rect: séef the case of Rebecca, Gen. xxiv. 43,
and my note there : that of Rachel, Gen. xxix.
6, 9, and the note there also: and see the case of
Miriam, the sister of Moses, Exod. ii. 8, and also
the Chaldee paraphrase on Lam. i. 4, where the
virgins are represented as going out in the dance.
And see also the whole history of Ruth. This, be-
ing concealed, or kept at home, on which so much
stress is laid, is purely fanciful; for we find, that
young unmarried women drew water, kept sheep,
gleaned publicly in the fields, &c. &c. and the
same works they perform among the Turcomans
to the present day. This reason, therefore, does
not account for the radical meaning of the word;
and we must seek it elsewhere. Another well-
known and often used root in the Hebrew tongue,
will cast light on this subject. This is nº galah,
which signifies to reveal, make manifest, or wm-
cover, and is often applied to matrimonial con-
nexions, in different parts of the Mosaic law :
tºp filam, therefore, may be considered as im-
lying the concealment of the virgin, as such, till
.# marriage had taken place. A virgin was
not called npºy almah, because she was con-
cealed by being kept at home in her father's
house, which is not true, but literally and physi-
cally, because, as a woman, she had not been un-
covered—she had not known man. This fully
applies to the blessed virgin, see Luke i. 34.
“How can this be, seeing I know no man?” and
this text throws much light on the subject be-
fore us. This also is in perfect agreement with
the ancient prophecy, “The seed of the woman
shall bruise the head of the serpent,” Gen. iii. 15,
for the person who was to destroy the work of the
devil was to be the progeny of the woman, with-
out any concurrence of the man. And hence,
the text in Genesis speaks as fully of the virgin
state of the person, from whom Christ, according
to the flesh should come, as that in the prophet,
, or this in the evangelist. According to the ori-
ginal promise, there was tdºbe a seed, a human
Being, who should destroy sin; but this seed
or human being, must come from the woman
ALONE: , and no woman ALONE could produce
such a human being, without being a virgin.
Hence, A virgin shall bear a son, is the very
spirit and meaning of the original text, indepen-
dently of the illustration given by the prophet:
and the fact recorded by the evangelist, is the
proof of the whole. But how could that be a sign
to Ahaz, which was to take place so many hun-
dreds of years after P I answer, the meaning of
the prophet is plain: not only Rezin and j.
should be unsuccessful against Jerusalem at that
time, which was the fact; but Jerusalem, Judea,
and the house of David, should be both preserved,
notwithstanding their depressed state, and the
multitude of their adversaries, till the time should
come, when a v IRGIN should bear a son. This is
a most remarkable circumstance—the house qf
David could never fail, till a virgin should con-
ceive and bear a son—nor did it; but when that
incredible and miraculous fact did take place, the
kingdom and house of David became extinct
This is an irrefragable confutation of every ar-
gument a Jew can offer in vindication of his op-
position to the Gospel of Christ. Either the pro-
phecy in Isaiah has been fulfilled, or the kingdom
and house of David are yet standing. But the
kingdom of David, we know, is destroyed : and
where is the man, Jew or Gentile, that can show
us a single descendant of David, on the face of
the earth 2 The prophecy could not fail—the
kingdom and house of David have failed—the
virgin, therefore, must have brought forth her
son—and this son is Jesus, the Christ. Thus
Moses, Isaiah, and Matthew concur; , and facts
the most unequivocal, have confirmed the whole !
Behold the wisdom and providence of God!
Notwithstanding what has been said above, it
may be asked, In what sense could this name Im-
manuel be applied to Jesus Christ, if he be not
truly and properly GOD 2 Could the Spirit of
truth ever design that Christians should receive
him as an angel or a mere man, and yet, in the
very beginning of the Gospel history, apply a
character to him, which belongs only to the Most
High God? Surely no. In what sense them, is
Christ God witH US 2 Jesus is called Immanuel,
or God with us, in his incarnation.—God united
to our nature—God with man—God in man.—
God with us, by his continual protection.—God
with us, by the influences of his Holy Spirit—in
the holy sacrament, in the preaching .#his word
—in private prayer. And God with us, through
every action of our life, that we begin, continue,
and end in his name. He is God with us, to com-
jort, enlighten, protect, and defend us in every
time of temptation and trial, in the hour of death,
in the day of judgment ; and God with ws, and in
us, and we with and in him, to all etermity.
Verse 25. Her {. son] Toy vuoy &vºrnº
toy ºrgarorokoy. Literally, That son of hers, the
first-born one. That Mary might have had other
children, anyººrson may reasonably and piously
believe; that's...} had others, many think exceed-




34
The birth of
#. probable, and that this text is at least an
indirect proof of it. However this may be, the
perpetual virginity of Mary should not be made
an article of faith. God has not made it one—
indeed it can hardly bear the light of several
texts in the Gospels. . .
He knew her not] Had no matrimonial inter-
course with her—TILL she had brought forth that
son of hers, of whom the evangelist had been just
speaking, the § the eldest of the family,
to whom the birth-right belonged, and who was
miraculously born before she knew any man, be-
ing yet in a state of virginity. See on chap. xiii.
55. The virginity of Mary, previously to the
birth of Christ, is an article of the utmost conse-
quence to the Christian system : and therefore it
is an article of faith : her perpetual virginity is
of no consequence; and the learned labour spent
to prove it, has produced a mere castle in the air.
The thing is possible; but it never has been, and
never can be proved.
He called his name JESUS] This name was
given by the command of God, see ver. 16, and
was imposed on Christ when eight days old; for
then, according to the Jewish law, he was cir-
cumcised: thus he had the name of Saviour giv-
en when he first began to shed that blood, without
which there can be no remission of sins.
The goodness of God is manifested, not only in
his giving his Son to save a lost world; but also in
the choice of the persons who were his progeni-
tors: among whom we find, First, SAINTs, to ex-
cite our courage: Abraham, remarkable for his
CHAP. II.
Jesus Christ.
faith; Isaac, for his obedience; and Jacob, for his
Jervour and constancy.
Secondly, Penitent sINNET.s, to excite our con-
Jidence: such as David, JManasses, &c.
Thirdly, Sinners, of whose repentange and Sal-
Vation we hear nothing; to put us on our guard.
Who can read the account of idolatrous Solomon,
who, from the whole evidence of the sacred his-
tory, died in his sins, without trembling 2
Four woMEN are mentioned in this genealogy, .
two of these were adulteresses, Tamar and Bath-
sheba, and two were Gentiles, Rahab and Ruth,
and strangers to the covenant of promise; to
teach us, that Jesus Christ came to save sinners;
and that though strangers to his people, we are
not on that account excluded from a salvation
which God has designed for all men. He is not
the God of the Jews only; he is also the God of
the Gentiles.
The state of the royal family of David, the cir-
cumstances of the holy virgin and her spouse
Joseph, the very remarkable prophecy of Isaiah,
the literal and circumstantial fulfilment of it, the
names given to our blessed Lord, the genealogi-
cal scroll of the family, &c. &c. are all so many
proofs of the wisdom, goodness, and providence of
God. Every occurrence seems, at first view, to
be abandoned to fortuitous influence, and yet the
result of each shows that God managed the
whole. These circumstances are of the greatest
importance; nor can the Christian Reader re-
flect on them without an increase of his faith and
his piety.
chAPTER II.
Wise men come from the east to worship Christ, 1,2... Herod, hearing of the birth of our Lord, is
greatly troubled, 3; and makes inquiry of the chief priests and scribes, where the Christ should
*,
be born, 4.
They inform him of the prophecy relative to Bethlehem, 5, 6.
The wise men, going to
Bethlehem, are desired by Herod to bring him word when they have found the child, pretending that he
wished to do him homage, 7, 8.
The wise men are directed by a star to the place where the }*.
, they
child lay, adore him, and offer him gifts, 9–11. Being warned of God not to return to Hero
depart into their own country another way, 12.
into Egypt, because Herod sought to destroy Jesus, 13, 14.
Herod, finding that the wise men did not return, is enraged, and orders all
the death of Herod, 15.
the young children in Bethlehem, under two years of age, to be massacred, 16–18.
h is divinely warned to return to the land of Israel, 19–21.
udea in place of his father Herod, he goes to Galilee, and takes up his residence at
Jose
270,
oreth, 22, 23.
A. M. 4001. OW when a Jesus was born
B. C. 4. e • , e
An. Olymp. in Bethlehem of Judea, in
*** - the days of Herod the king,
a Luke 2. 4, 6, 7.
Joseph and Jºlary are divinely warned to escape
They obey, and continue in Egypt fill
f Herod dies, and
Finding that JArchelaus reigned
Nºa.
behold, there came wise men A.M.,4001.
b - . C. 4.
from the east to Jerusalem, An olymp.
2 Saying, “Where is he that is excry, i.
b Gen. 10.30. & 25.6. 1 Kings 4.30—c Luke 2. 11.
NOTES ON CHAPTER II.
Verse 1. Bethlehem of Judeal This city is
mentioned in Judges xvii. 7, and must be distin-
guished 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 situated on the declivity of a
hill, about six miles from Jerusalem. Enº, nº
Beth-lechem, in Hebrew signifiesthehouseof bread.
And the name may be considered as very properly
applied to that place where Jesus, the §. the
true bread that came down from heaven, was ma-
nifested, for to give life to the world. But Enº
dehem also 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 estſ tº Beet lehem, and the
Persic ſ & Beet allehem; but esſ le-
hem, in Arabic, never signifies bread, but al-
ways means flesh. Hence it is more proper to
consider the name as signifying the house }flesh,
or, as some might suppose, the house of the incar-
nation, i. e. the place where God was manifested
in the flesh for the *ś. of a lost world. ...
In the days of Herod the king]. This was HE-
Rod, improperly denominated the ##EAT, the son
of Antipater, an Idumean: º 'd 37 years in
Judea, reckoning from the time.
*, The was created
king of that country by the Roman5. Our Bles-

Wise men come from
Aºi. born King of the Jews? for we
4; ºf: have seen * his star in the east,
*tºl and are come to worship him.
ST. MATTHEW.
the East—Herod is troubled.
3 TWhen Herod the king had Aºi.
heard these things, "he was trou- A. olºp.
bled, and all Jerusalem with him. º. º.
==
a Numb. 24. 17. Isai: 60. 3.
b Prov. 21. 1, 2.
... sed Lord was born in the last year of his reign;
and at this time, the sceptre had literally depart-
cd from Judah, a foreigner being now upon the
throne. .. l . .
As there are several princes of this name men-
tioned in the New Testament, it may be well to
give a list of them here, together with their gene-
alogy.
fºod, the Great, married ten wives, by whom
he had several children, Euseb. l. 1. 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. -
His second wife was JMariamne, daughter to
Hircanus, the sole surviving person of the As-
monean, or Maccabean race. Herod put her to
death. She was the mother of Alexander and
..?risłobulus, whom Herod had executed at Se-
bastia, (Joseph. Antiq. l. xvi. c. 13.—de Bello, k.
i. c. 17.) on an accusation of having entered into
a conspiracy against him. ...Aristobulus left three
children, whom I shall notice hereafter.
His third wife was JMariamne, the daughter of
Simon, a person of some note in Jerusalem, whom
Herod made high-priest in order to obtain his
daughter. She was the mother of Herod Philip-
its, or Herod Philip, and Salome. Herod, or
$ii. married Herodias, mother to Salome, the
fainous dancer, who demanded the head of John
the Baptist, Mark vi. 22. Salome had been pla-
ced in the will of Herod the Great, as second
heir after Antipater; but her name was erased,
when it was discovered that Mariamne her mo-
ºther, was an accomplice in the crimes of Antipa-
ter, son of Herod the Great. Joseph. de Bello,
lib. i. c. 18, 19, 20.
His fourth wife was JMIalthalcá, a Samaritan,
whose sons were Archelaus and Philip. The
first enjoyed half his father's kingdom under the
name of tetrarch, viz. Idumea, Judea, and Sa-
maria: Joseph. Antiq. l. xvii. c. 11. He reigned
nine years; but being accused and arraigned be-
fore the emperor Augustus, he was banished to
Vienna, where he died: Joseph. Antiq. l. xvii.
c. 15. This is the Archelaus mentioned in verse
v)&) - - .
His brother Philip married Salome, the famous
dancer, the daughter of Herodias; he died with-
out children, and she was afterward married to
Aristobulus.
The fifth wife of Herod the Great was Cleopa-
tra of Jerusalem. She was the mother of Herod,
surnamed Antipas, who married Herodias, the
wife of his brother Philip, while he was still liv-
ing. 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 cau-
sed him to be beheaded, agreeably 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,
and to put him to death. It was to this prince,
that Pilate sent our Lord, Luke xiii. 31, 32.
was banished to Lyons, and then to Spain, where
both he and his wife, Herodias died. Joseph.
Antiq. l. xv. c. 14.—de Bello, l. ii. c. 8.
He
The sixth wife of Herod the Great was Pallas,
by whom he had Phasaelus; his history is no
ways connected with the New Testament.
he seventh was named Phaedra, the mother
of Rozana, 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 con-
nected with our history, anymore than are Pallas,
Phaedra, and Elpida, whose names I merely no-
tice, to avoid the accusation of inaccuracy.
ARISToBULUs, the son of Herod the Great, by
Mariamne, a descendant of the Asmoneans, left
two sons and a daughter, viz. Agrippa, Herod,
and Herodias, so famous for her incestuous mar-
riage with Antipas, in the lifetime of his brother
Philip. j .
AGRIPPA, otherwise named Herod, who was im-
prisoned by Tiberius for something he had incon-
siderately said against him, was released from
prison by Caligula, who made him king of Judea:
Joseph. Antiq. l. xviii, c. 8, . It was this prince
who put St. James to death, and imprisoned Pe-
ter, as mentioned in xii. of Acts. He died at
Cesarea, in the way mentioned in the Acts, as
well as by Josephus, Antiq., l. xix. c. 7. He left
a son named Agrippa, who is mentioned below.
HERop, the second son of Aristobulus, was king
of Chalcis, and after the death of his brother, ob-
tained permission of the emperor to keep the or-
naments belonging to the high-priest, and to no-
minate whom he pleased to that office : Joseph.
Antiq. l. xx. c. 1. He had a son named Aristo-
bulus, to whom Nero gave Armenia 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 afterward te-
trarch of Galilee, in the room of his uncle Philip :
Joseph. Antiq. l. xx. c. 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.
HERODIAs, the daughter of Mariamne and
Aristobulus, is the person of whom we have al-
ready 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 Salome, the dancer,
who was married to Philip, tetrarch of the Tra-
chonitis, the son of Herod the Great. Salome
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 He-
rodias: she had by this husband several chil-
dren.
This is nearly all that is necessary to be known
relative to the race of the Herods, in order to
distinguish the particular persons of this family
mentioned in the New Testament. See Basnage,
Calmet, and Josephus. º
There came wise men from the º, Or, JMagi
came from the eastern countries. “The Jews be-
lieved that there were prophets in the kingdom
of Saba and Arabia, who were of the posterity of
.Abraham by Tºeturah ; and that they taught in
36
Herod inquires
A.M.,4001: 4 And when he had gathered
A: ºr. allº the chief priests and "scribes,
9°W. of the people together, “he de-
CHAP. II.
where Christ should be born.
manded of them where Christ A*.*.
should be born. . An olymp.
5 And they said unto him, In ºtºli
a 2 Chron. 36. 14.—b 2 Chron. 34. 13.
1. Mac. 5, 42. & 7. 12.-c Mal. 2. 7.
the name of God, what they had received in tra-
dition from the mouth of Abraham.”—WHITBY.
That many Jews were mixed with this people
there is little doubt; and that these eastern JMagi
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 believing Jews, waiting for the conso-
lation of Israel. The Persic translator renders
the Greek Mayoi by **** mejooseean,
which properly signifies a worshipper of fire;
and from which we have our word magician. It
is very probable that the ancient Persians, who
were considered as worshippers of fire, only
honoured it as the yº of
the Deity: and seeing this unusual appearance,
might consider it as a sign, that the God they
worshipped was about to manifest himself among
men. Therefore they say, We have seen his star
—and are come to worship him; but it is more
likely, that the Greeks made their Mayot, JMagi,
which we tranlsate wise men, from the Persian
& Mogh, and ºbvo Moghan, which the Kushuſ
wl Loghat, a very eminent Persian lexicon, ex-
plains by ºf Uğl atush perest, a worshipper
of fire; which the Persians suppose all the inha-
bitants of Ur in Chaldea were, among whom the
prophet Abraham was brought up. The Moham-
medans apply this title by way of derision to Chris-
fian 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 priest-
hood, they call the tavern-keeper Elio Jº peeri
JMughan, the priest, or chief of the idolaters. It
is very probable, that the persons mentioned by
the evangelist were a sort of astrologers, proba-
bly of Jewish extraction, that they lived in Ara-
bia Felix, and for the reasons above given, came
to worship their new-born Sovereign. It is wor-
thy of remark, that the Anglo-Saxon translates
the word Mayoi by cuncgal-pice gan, which
signifies astrologers, from cuncgol, a star or pla-
met, and picen, to know or understand.
Verse 2. We have seen his star] Having dis-
covered an unusual luminous appearance or me-
teor in the heavens, supposing these persons to
have been Jews, and knowing the prophecies re-
lative to the redemption of Israel, they probably
considered this to be the star mentioned by Ba-
laam, Numb. xxiv. 17. See the note, there.
In the east] Ey +h avºroxn, At its rise. A yº-
roxh and 3 worksh are used in the New Testament
for east and west.
To worship him.] Or, To do him homage:
ºrgozzvyhºras &viro. The word ºrgoaxwyeo, which is
compounded of ºrgos, to, and xvov, a dog, signifies to
crouch and fawn, like a dog at his master's feet.
It means, to prostrate one's self to another, accor-
ding to the eastern custom, which is still in use.
In this act, the person kneels, and puts his head
between his knees, his forehead at the same time
touching the ground. It was used to express both
civil and religious reverenee. In Hindostan, re-
.
ligious 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 AKBERY, vol. iii. p. 227.
As to what is here called a star, some make it
a meteor, others a luminous appearance like an
JAurora Borealis ; others a comet! There is no
doubt the appearance made was very striking :
but it seems to have been a simple meteor pro-
vided for the occasion. See on ver, 9.
Verse 3. When Herod—heard these things, he
was troubled] Herod's consternation was proba-
bly occasioned by the agreement of the account
of the JMagi, 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.
SUEToni Us an
rians, mention this. .
markable :
Percret werdt oriente toto, vetus et constans
d TAcITUs, two Roman histo-
Their words are very re-
|opinio, esse in fatis, uteo tempore Judaeff profect:
rerum potirentur. Id de imperatore Romano,
quantum eventu posted predictum patuit, Judaei ad
se trahentes, rebellärunt. SUEton. VESP. “An
ancient and settled persuasion prevailed through-
out the east, that the Fates had decreed some to
proceed from Judea, who should attain univer-
sal 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 contineri, eo#. tempore fore, ut valesceret
Qſ,
oriens, ſº. doeſ rerum potirentur. Quae
ambages Vespasianum ac Titum praedizerant.
“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 do-
minion. It was Vespasian and Titus that these
ambiguous prophecies predicted.” Histor. v.
Verse 4. The chief priests]. Not only the high-
A. for the time being, called vsnn in: cohen
tº rosh, 2 Kings xxv. 18, and his deputy, called
nowb Inn cohen mishneh, with those who had
formerly borne the high-priest's office; but also,
the chiefs or heads of the twenty-four sacerdotal
families, which David distributed into so many
courses, 1 Chron. xxiv. These latter are styled
Eunon ºnly sarey ha-cohanim, chief { the priests,
2 Chron. xxxvi. 14, Ezra viii. 24, and Evjnon vsº
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 ºr 0 a 2.0 w s—rºw Apztepeov, MANY
of the chief priests. The word is used in the sin-
gular in this last sense, for a chief of the priests,
Acts xix. 14.
Scribes]. The word ſpeak, argvs, in the Sep-
tuagint, is used for a political officer, whose bu-
siness it was to assist kings and civil magistrates,
and to keep an account in writing of public acts
and occurrences. Such an officer is called in
Hebrew Tºon n>> seper ha-melech, 32 papegative
t–
-
Bethlehem of Judah
Aºi. Bethlehem of Judea: for thus it
A.Şişır is written by the prophet,
..º.º. 6 “And thou Bethlehem, in the
land of Juda, art not the least among
ST. MATTHEW.
our Lord's birthplace. .
the princes of Juda: for out of Aºi.
theeshall come a Governor" that A. olymp.
shall “rule my people Israel. 9°W. E.
7. Then "Herod, when he had privily
a Mic. 5. 2. John 7.42. Luke 2; 4.
rou gaauxetor, 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 Jºo-
saic law; and in the same sense it is used by the
New Testament writers. TPapºwarius is there-
fore to be understood as always implying a man
of letters, or learning, capable of instructing the
people. The derivation of the name proves this
to be the genuine meaning of the word ypºca,
a letter, or character, in writing : or ypapºaro,
detters, learning, erudition, and especially that
gained from books. The Hebrew new or now so-
£. from saphar, to tell, count, cipher, signifies
oth a book, volume, roll, &c. and a notary, re-
corder, or historian; and always signifies a man
of learning.
The word is used, Acts xix. 35, for a civil ma-
gistrate at Ephesus, probably such an one as we
would term recorder. It appears that Herod at
this time gathered the whole ºf 'anhedrin, in or-
der to get the fullest information on a subject,
by which all his jealous fears had been alarined.
Verse. 5. In Bethlehem of Judea : for thus it is
written by the prophet] As there have been sev-
eral confused notions among the Jews, relative
not only to the Messiah, and his character, but
also to the time of his birth; it may be mecessary
to add to what has already been said on this sub-
ject, the following extracts from the Talmudists
and Gemarists, quoted by LIGHTFoot. 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, “It will not be improper here to produce the
Gemarists themselves openly confessing that the
JMessias had been born, a good while ago before
their times. For so they write: , ºfter this the
children of Israel shall be converted, and shall in-
wire after the Lord their God, and David their
ź. : Hos. iii. 5. Our Rabbins say, That is
King JMessias, 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 mer-
cy to David his Messiah. (Psalm xviii. 50.) R.
oshua ben Levi saith, His name is nox tsemach, a
Branch, (Zech. iii. 8.) R. Juban bar Arbu
saith, His name is JMenahem. (That is, rapazantos,
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 oz bellow, said to the Jew at plough,
O Jew, loose thy oxen, and loose thy ploughs, for
behold, the temple is laid waste. The or bellow:
ed the second time ; the Arabian saith to him, O
Jew, Jew, yoke thy oxen, and fit thy ploughs;
simpo N5%p vºn Nm For, behold 1 King JMes-
siah is born. But saith the Jew, What is his
name? JMenahem, 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,
.b Rev. 2. 27.—c Or, feed.—d Psal. 2. 1, &c. Acts 4. 25, &c.
(Bethlehem,) all the women bought of him, but the
mother of JMenahem bought nothing. He heard
the voice of the women, saying, O thou mother of
JMenahem, thou mother of JMenahem, carry thy son
the things that are heresold. But she replied,JMay
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 moneyto-day,
after some days I will come back and receive it.
JAfter 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 tem-
ests came, and snatched him away out of my
lands.” R. Bon saith, What need have we to
learn from an Arabian 2. Is it not plainly written,
And Lebanon shall fall before the powerful one P
(Isa. x. 34.) And what follows after?. A branch
shall come out of the root of Jesse. (Isa. xi. 1.)
“The Rabylonian doctors yield us a confession
not very unlike the former. R. Charinah saith :
JAfter four hundred years are past from the de-
struction of the temple, if any one shall say to you,
Take to thyself, for one penny, a field worth a thow-
sand 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 gº. The gloss is, For that is the time %
redemption, and you shall be brought to the holy
mountain, to the inheritance of your fathers, why,
therefore, should you misspend your penny?
“You may fetch the reason of this calculation,
if you have leisure, out of the tract Sanhedrin.
The tradition of the school of Elias, the world is
to last six thousand years, &c. And a little after,
Elias said to Rabh Judah, The world shall last
not less than eighty-five jubilees: and in the last
jubilee shall the son of David come. He saith to
him, Whether in the beginning 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 as-
serts, that he answered thus, Until then, expect
him not, but from thence expect him. Hear your
own countrymen, O Jew, how many centuries of
years are past by and gone, from the eighty-
fifth jubilee of the world, that is, the year
MMMMCCL, and yet the Messias of your ex-
pectation 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 were
gathered together from all countries unto Jeru-
salem, Acts i. 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, &c. ta-
|king the occasion of their impostures hence, that


- 33
The wise men find the Christ;
Aºi called the wise men, inquired of
An. ºr. them diligently, what time the
9°W tº 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 wor-
ship him also.
9T 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
WàSe * sº
CHAP. II.
and offer him gifts.
10 When they saw the star, aſſºl,
they rejoiced with exceeding Ajº.
great joy. CXCIV. I.
11 T And when they were come into the
house, they saw the young child with
Mary his mother, and fell down, and wor-
shipped him : and when they had opened
|their treasures "they "presented 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 departed into their own country
another way. r
a 1 Kings 19. 2. Ch. 21. 19. Job 5. 12. Isai. 44. 25.
now the time of that great expectation was at
hand, and fulfilled: and in one word, They
thought the kingdom of God should presently ap-
ear: Luke xix. 11.
“But when those times of expectation were
past, nor did such a Messias appear, as they ex-
pected, (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 conjectures coming to
nothing, all ended in this curse, (the just cause of
their eternal blindness) non lºsp ºwnp ºw Inn
JMay 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 confound-
ed by their own history, and the chronology of
their own Scriptures; and therefore they have
pronounced an anathema on those who shall at-
tempt to examine, by chronological computations,
the prophecies that predict his coming. Who
can conceive a state of wilful blindness or de-
termined obstinacy superior to this f
Verse 6. And thou Bethlehem, in the land of
Juda] . To distinguish it from Bethlehem, in the
tribe of Zebulon : Josh. xix. 15. See on ver. 1.
...Art not the least]. In Micah v. 2, it is read,
Though thou be little—nºn, mys tsāir lehayoth,
little to be. Houbigant, struck with the oddness
of the construction 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, nºn R, myx tsāir lo hayita, thow art
7\ot the least. Several learned men are of opi-
nion, that the copy from which St. Matthew quo-
ted, had the text in this way. However, some
MSS. of very good note, among which is the Co-
dez Bezde, have ºwn exaxlo'ºrm el for ovda go; sac-
Žiari, ei, Art thou not the least? This reconciles
the prophet and evangelist without farther trou-
ble. See the authorities for this reading in
Griesbach, and Wetstein,
.Among the princes of Judah] In Micah v. 2, it
is, the thousands of Judah. There is much rea-
son to believe, that each tribe was divided into
small portions, called thousands, as in England
certain small divisions of countries are called hun-
dreds. For the proof of the first, the reader is re-
ferred to Judg. vi. 15, where, instead of my FA-
MILY is poor in JManasseh - the Hebrew is, my
THous AND ("Bºx) is the meanest in JManasseh - and
to I Sam. x. 19, Present yourselves before the
Lord by your TRIBEs and by your THousANDs:
and to 1 Chron. xii. 20, Captains of the Thou-
SANDs of Manasseh. Now these THous ANDs
b Or, ºffered. Ps. 72. 10. Isai. 60. 6.-c Ch. 1. 20.
being petty governments, Matthew renders them
by the word hyegoorly, because the word princes or
governors was more intelligible in the Greek
tongue, than thousands, though in this case, they
both signify the samo. Soo IWakefield.
That shall rule my people Israel] Oarts arolgayel,
Who shall FEED my people & That is, as a shep-
herd feeds his flock. Among the Greeks, kings
are called, bº. Azay roup, syst, 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 re-
fer 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 go-
vernment of a good king was similar to the care a
good shepherd has of his flock, hence roughy signi-
fied both shepherd and king ; and roug awa, 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 1
Verse 9. In the east] Or, at its rise. See ver. 2.
Stood over where the young child was]. Super
caput pueri, Over the head of the child, as the
OPUs InſPERFECTUM, on this place, has it. See
Griesbach's War. Lect. So it appears to have
been a simple luminous meteor, in a star-like form,
and atavery short distance frºm the ground, other.
wise it could not have ascertained the place where
the child lay. But the last quoted reading, from
the Opus Imperfectum, justifies the opinion, that
the luminous appearance which had hitherto di-
rected them, now encompassed the head of the
child: and probably this gave the first idea to the
ancient painters, of representing Christ in the
manger, with a glory surrounding his head. -
Verse 11. They presented unto him gifts] The
people 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 Di-
vinify, regal office, and manhood of Christ.
Gº º offered him incense as their God; gold as
their king; and myrrh, as united to a human
body, subject to suffering and death.” Aurum,
& tº .
The holy family
Aºi. 13 And when they were de-
A. oºmp, parted, behold, the angel of the
Sººt. 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.
14 When he arose, he took the young
child and his mother by night, and de-
parted into Egypt:
15 And was there until the death of He-
rod: that it might be fulfilled which was
spoken of the Lord by the prophet, say-
ing, “Out of Egypt have I called my son.
16 T Then Herod, when he saw that he
was mocked of the wise men, was exceed-
ing wroth, and sent forth, and slew all the
children that were in Bethlehem, and in
ST. MATTHEW.
jlee unto Egypt.

all the coasts thereof, from two A.M.,4001.
* B. C. 4.
years old and under, according An olymp.
to the time which he had dili- ºr
gently 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,
lamentation, and weeping, and great
mourning, Rachel weeping for her chil-
dren, and would not be comforted, be-
cause they are not.
19 T. But when Herod was Aiºiº.
dead, behold, an angel of the Kºº
Lord appeareth in a dream to ºt
Joseph 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.
a Hos. 11. 1.
b Jer. 31. 15.
thus, myrrham, regique, DEo, HoMINIQUE, dona
ferunt. JuvBNcus. Rather, they offered him the
things which were in most esteem among them-
selves; and which were productions of their own
country. The gold was probably a very provi-
dential supply, as on it, it is likely, they subsisted
while in Egypt. -
Verse 13. Flee into Egypt] Many Jews had
settled 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 Sep-
tuagint, which had been translated nearly 300
years before this time. Egypt was now a Ro-
man 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. I 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 deli-
verance of Israel, and that only, is referred to.
But as that deliverance was extraordinary, it is
very likely that it had passed into a proverb, 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 referred
to this future bringing up of his Son Jesus from
Egypt, under the type of the past deliverance of
Israel from the same land. JMidrash Tehillin, on
Psal. ii. 7, has these remarkable words; I will
publish a decree; this decree has been published
in the Law, in the Prophets, and in the Hagio-
- #. In the Law, Israel is my first-born son:
xod. iv.22. In the Prophets, Behold my servant
shall deal º : Isai. iii. 13. In the Hagio-
graphia, The Lord said writo my lord: Psal."ck.
1. All these passages, the Jews refer to the
Messiah. See Schoeigen.
Verse 16. Slew all the children] . This cruelty
of Herod seems alluded to in very decisive terms
by JMacrobius, who flourished towards the conclu-
sion of the fourth century. In his chapter De
jocis Jäugusti in alios, et aliorum rursus in ipsum,
he says, Cum JAudisset inter pueros, quos in Syria
Herodes, rea: Judeorum, intra bimatum jussit inter-
fict, filium quoque ejus occisum, ait, Jºlelius est He-
rodis PortcuM esse, quam FILIUM. “When he
heard that among those male infants 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
HoG than his son.” Saturn, lib. ii. c. 4. The point
of this saying consists in this, that Herod, profes-
sing Judaisin, his religion forbade his killing swine,
or having anything to do with their flesh; there-
fore, his hog would have been safe, where his sort
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 innocents at Bethlehem. As if he
had said, Bethlehem at this time resembled Rama;
for as Rachel might be said to weep over her chil-
dren, which were slaughtered, or gone into cap-
tivity; so in Bethlehem the mothers lamented
bitterly their children, because they were slain.
The word Signyos, lamentation, is omitted by the
Codd. Vatic. Cypr. one of Selden’s MSS. the Sy-
riac, Arabic, Persic, JEthiopic, all the Itala, (ex-
cept that in the Cod. Bezae) Pulgate and Salcon,
several of the fathers, and, above all, Jeremiah,
chap. xxxi. 15, from which it is quoted. Gries-
bach leaves it in the text with a note of doubt-
fulness. -
Verse 20. They are dead] Both Herod and
Antipater his son; though some think that 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 appa-
rent to the throne, and he had cleared his way to
it by procuring the death of both his elder bro-
thers; he is probably alluded to here, as doubtless
he entered into his father's designs. THEY are

dead—Antipater was put to death by his father's
- 40
They return
aſº. 21 And he arose, and took the
A... young child and his mother, and
- Sº came into the land of Israel.
22 But when he heard that Archelaus
did reign in Judea, in the room of his
father Herod, he was afraid to go thither:
notwithstanding, being warned of God in
CHAP. II.
and settle at JNazareth.
a dream, he turned aside "into A.M. cir:4003.
º B. C. cir. 2.
the parts of Galilee :
An: Qlymp.
23 And he came and dwelt 9°W. &
in a city called "Nazareth; that it
might be fulfilled “which was spoken
by the prophets, He shall be called a
Nazarene.
a Ch. 3, 18. Luke 2. 39.
b John 1. 45.-c Judg. 13. 5. 1 Sam, 1.11.
command, five days before this execrable tyrant
went to his own place. See Josephus, Antiq. xvi.
1 J. xvii. 9.
Verse 22. When he heard that Archelaus did
weign] Herod having put Antipater his eldest
son to death, altered his will, and thus disposed
of his dominions: he gave the tetrarchy of Gali-
lee and Petrea to his son Antipas : the tetrarchy
of Gaulonitis, Trachonitis, Batanea, and Panea-
dis, to his son Philip : and left the kingdom of
Judea to his eldest remaining son, Archelaus.
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 deprived him of the go-
vernment, and banished him. His character
considered, Joseph, with great propriety, forbore
to settle under his jurisdiction.
He turned aside into the parts of Galilee] Here
•ºlntipas governed, who is allowed to have been
of a comparatively mild disposition: and being
intent on building two cities, Julias and Tiberias,
he endeavoured 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 circum-
stance 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 comfort 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, foretelling the birth of Samson, says, JWo
Tazor shall come upon his head; for the child shall
be a NAZARITE 3. nezir) unto God from the
womb. The second passage usually referred to,
is Isai. xi. 1; There shall come forth a rod from
the stem of Jesse, and a BRANCH (nx, netser) shall
grow out of his roots. That this refers to Christ,
there is no doubt: Jeremiah, chap. xxiii. 5, is
supposed to speak in the same language—I will
zaise winto David a righteous BRANCH; but here,
the word is nox tsemach, not ns) netser; and it is
the same in the parallel place, Zech. iii. 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 evangelists, as well
as the whole institution relative to the JNazarite,
(nm) mezir) delivered at large, Num. vi. where see
the notes. As the Nazarite was the most pure
and perfect institution under the law, it is possi-
ble, 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 before St.
Matthew wrote this Gospel, those afterward cal-
led Christians, bore the appellation of JWazarites
or JYazoreans, for so the Greek word, Načogatos,
should be written. Leaving the spiritual refer-
en; ºf the question, the JWazarene, or JNazo-
OH, , l. ( 6
ream, here, may mean simply an inhabitant or per-
son of JWazareth ; as Galilean does a person or
inhabitant of Galilee. The evangelist evidently
designed to state, that neither the sojourning at
Nazareth, nor our Lord being called a Nazarene,
were fortuitous events, but were wisely determi-
ned and provided for in the providence of God;
and therefore foretold by inspired men, or fore-
represented by significant institutions.
But how shall we account for the manner in
which St. Matthew and others apply this, and va-
rious other circumstances, to the fulfilment of
ancient traditions 2 This question has greatly
agitated divines and critics for more than a cem-
tury. Surenhusius, Hebrew professor at Am-
sterdam, and editor of a very splendid and useful
edition of the .Mishna, in six vols. fol. published an
express treatise on this subject, in 1713; fºr of
deep research and sound criticism. He reiharks
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 Scripture foreseeing—he saith—is it not
written ?—the saying that is written, &c. &c. With
great pains and industry, he has collected ten
rules out of the Talmud and the Rabbins, to ex-
plain and justify all the quotations made from the
Old Testament in the New.
RULE I. 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. -
RULE II. Changing the letters, as done by St.
Paul, Rom. ix. 33, 1 Cor. ix. 9, &c. Heb. viii.
9, &c. Heb. x. 5.
RULE III. Changing both letters and vowel
points, as he supposés is done by St. Paul, Acts
xiii. 40, 41, 2 Cor. viii. 45.
RULE IV. Adding some letters, and retrench-
ing others.
RULE V: Transposing words and letters.
RULE VI. '#. one word into two.
RULE VII. Adding other words to make the
sense more clear.
RULEV III. Changing the original order of
the words. -
RULE IX. Changing the original order, and
adding other words.
RULE 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, con-
tradict what they quote from the Old, which can-
not be said of the Rabbins: they only explain
what they quote, or accommodate the passage to
the facts then in question. And who will ven-
ture to say, that the Holy Spirit has not a right, in
any subsequent period, to explain and illustrate
4}
Reflections on
his own meaning, by showing that it had a greater
extension in the Divine mind, than could have been
then perceived by men 2 And has HE not a
right to add to what he has formerly said, if it
seem right in his own sight? Is not the whole of
the JWew Testament an addition to the Old, as the
.Apostolic Epistles are to the JWarrative of our
Lord's Life and Acts, as given by the Evangelists?
Gusset, Wolf, Rosenmuller, and others, give
..four rules; according to which, the phrase, that
it might be fivlfilled, may be applied in the New
Testament.
RULE I. When the thing predicted, is literally
accomplished.
RULE II. When that is done, of which the
Scripture has spoken, not in a literal sense, but in
3. †† SeſłSe. - -
{ULE III. When a thing is done neither in a
literal nor spiritual sense, according to the fact
ºrd to in the Scripture; but is similar to that
act. -
RULE IV. When that which has been mention-
ed in the Old Testament as formerly done, is ac-
complished in a larger and more extensive sense in
the New Testament.
St. Matthew seems to quote according to all
these rules; and it will be useful to the read-
er, to keep them constantly in view. I may add
here, that the writers of the JNew 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 quota-
tions agree verbally, and often even literally, 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 SEPTUAGINT which existed in the printed
copy before them; which sometimes happened not
to be the most correct.
On the birthplace of our Lord, a pious and sen-
sible man has made the following observations:
“At first sight, it seems of little consequence
to know the place of Christ's nativity; for we
should consider him as our Redcemer, whatever
the circumstances might be which attended his
mortal life. But, seeing it has pleased God to
announce, beforehand, the place where the Sa-
viour of the world should be born, it became ne-
cessary that it should happen precisely in that
place; and that this shotſld be one of the charac-
teristics whereby Jesus Christ should be known
to be the true Messiah.
“It 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 despicable, but may have better and
more happy inhabitants than many of those are,
ST. MATTHEW.
the Birthplace of our Lord.
who dwell in the largestand 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 individual,
that place is preferable to all others, where he
can get and do most good. For a number of peo-
ple, that place is best where they can find the
greatest number of wise and pious men. Every
nation declines, in proportion as virtue and reli-
gion lose their influence on the minds of the in-
habitants. The place where a young man first
beheld the dawn, and the beauty of renewed na-
ture, and with most lively sensations 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 remarkable example of goodness, upright-
ness, and patience; such places, I say, must be
dear to their hearts.
“Bethlehem was, according to this rule, not-
withstanding its smallness, a mostvenerable 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 JYaomi, and her modest daughter-in-
law Ruth, gave such proofs of their faith and ho-
liness; 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 consternation and
death on all hands, he made intercession for his
people. It was in Bethlehem that Zerubbabel 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 human race. Often, an inconsiderable vil-
lage has given birth to a man, who, by his wisdom,
uprightness, and heroism, has been a blessing to
whole kingdoms.”
Sturm's Reflections translated by A. C. vol. iv.
CHAPTER III.
John the Baptist begins to preach, 1.
and food, 4.
nounces the judgments of
The success 8. his ministry, 5, 6.
Hod against the impenitent, 10.
The subject of his preaching, 2, 3. . Description of his clothing
His eachortation to the Pharisees, 7–9. He de-
The design of his baptism, and that %
Christ, 11, 12. He baptizes Christ in Jordan, 13–15; who is attested to be the JMessiah by the Holy
Spirit, and a voice from heaven, 16, 17.
42
John the Baptist CHAP
Aºi, º, N those days came "John the
An Ólymp. Baptist, preaching "in the
- * * wilderness of Judea,
2 And saying, Repent ye: for “the
kingdom of heaven is at hand.
a Mark 1. 4, 15. Luke 3. 2, S. John 1. 28.—b Josh. 14. 10.
c Dan. 2. 44. Ch. 4. 17. & 10. 7.
. III. begins to preach and baptize.

3 For this is he that was spoken A,”,”
of by the prophet Esaias, saying, Ajiyin
* The voice of one crying in the –Š
wilderness, * Prepare ye the way of the
Lord, made his paths straight.
Olymp.
I. 2.
d Isai. 40. 3. Mark 1. 3. Luke 3. 4. John 1. 23.
e Luke 1. 76.
NOTES ON CHAPTER 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 Elizabeth, 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
fidelity 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 question. 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 Herod, the para-
mour 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
©T2- \
Came—preaching] Kngwaaay, proclaiming as
a herald, a matter of great and solemn impor-
tance 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. Kngwa aety, says Rosenmuller, de
iis dicitur, qui in PLATE is, in cAMPIs, in AERE
aperto, ut a multis audianlur, vocem tollunt, &c.
“The verb zneva a giv 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 PREcones among the Romans.”
The wilderness of Judeal That is, the country
parts, as distinguished from the city; for in this
sense the word wilderness, navp midbar, or
nºn-ºp midbarioth, is used among the Rabbins.
John’s manner of life gives no countenance to
the Eremite or Hermit's life, so strongly recom-
mended and applauded by the Roman church.
Verse 2. Repent] Maravoevre. This was the
matter of the preaching. The verb Axerºvoea, is
either compounded of £ra, after, and voaty, to un-
derstand, which já. 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 Agra, after, and avoux, madness, which inti-
mates, that the whole life of a sinner is no other
than a continued course of madness and folly sº
and if to live in a constant opposition to all the
dictates of true wisdom ; to wage war with his
own best interests in time and eternity; to pro-
voke and insult the Living God; and, by habit-
ual sin, to prepare himself only for a state of mis-
ery, be evidences of insanity, every sinner ex-
itself: Contra JMarcion, lib. ii. Repentance then
implies, that a measure of divine wisdom is com-
municated to the signer, and that he thereby
becomes wise to salvation. That his mind, pur-
poses, opinions, and inclinations, 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 fore-
told. This phrase, and the kingdom of God,
mean the same thing, viz. the dispensation of
infinite mercy, and manifestation 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 in-
stitutor and its object. But why is this called a
kingdom 2 Because it has its laws, all the choral
precepts of the Gospel: its subjects, all who be-
lieve 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
i. not feel a spirit of subjection to the Divine
will.
But why is it called the kingdom of HEAven P
Because § 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 king-
dom 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
ºrighteousness, peace, and joy, in the Holy Ghost.
Now what can there be more than this in glory P
Righteousness, without mixture of 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 2 Answer.
It makes the righteousness eternal, the peace
eternal, and the joy eternal. This is the heaven
of heavens ! The phrase, kingdom of heaven,
bype, noºp 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 employed 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 cruci-
hibits them plentifully. It was from this motion ||fied is preached, there is salvation to be found.
of the word, that the Latins termed repentance
*ēsipiscentia, a growing wise again, from re and
sapere; or, according to Tertullian, Resipiscentia
quasi receptio ºnentis ad se, restoring the mind to
JESUS is proclaimed to thee, O man as infinite-
ly able ...] willing to save. Believe in his name
—cast thy soul upon his atonement, and enter
into rest!
43
The Prophecy concerning John
A. M. 4030.
*** , 4 And “the same John b had
A. º. his rainment of camel's hair, and
–88; 3. a leathern girdle about his loins;
and his meat was “ locusts and "wild ho-
ney.
ST. MATTHEW.
the Baptist—his manner of life.
5 T • Then went out to him Je- A.M.º.
A. D. 26.
rusalem, and all Judea, and all Ajiymp.
the region round about Jordan, -º-
6 f And were baptized of him in Jordan,
confessing their sins.

a Mark 1. 6.—b 2 Kings 1.8. Zech. 13. 4.—c Lev. 11. 22.
d 1 Sam. 14. 25, 26.-e Mark 1. 5. Luke 3.7-f..Acts 19. 4, 18.
Verse 3. . The voice of one crying in the wilder-
mess] Or, A voice of a crier in the wilderness.
This is quoted from Isai. 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
monarchs, who, whenever they entered upon an
expedition, 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 appointed to superin-
tend such preparations, were called by the Latins,
stratores.
Diodorus's account of the march of Semiramis
into JMedia and Persia, will give us a clear motion
of the preparation of the way for a royal expedi-
tion. “In her march to Ecbatane, 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 desi-
rous of leaving an everlasting memorial of her-
self, 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 called from her, The Road of Semira-
Tnis. Afterward she went into Persia, and all
the other countries of Asia, subject to her domi-
nion; 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.
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 prac-
tice 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 consi-
dered as affording a proper emblem of the rude
state of the Jewish church, which was the true
wilderness meant by the prophet, and in which
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 acquired him the character
of the crier, Boav.
For the meaning of the word JoHN, 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 eommon to the prophets, Zech. xiii. 4. In
Such a garment we find Elijah 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] Akpıdas. Azpic may ei-
ther signify the insect called the locust, which
makes still a part of the food in the land of Judea;
or ſhe top of a plant. Many eminent commenta-
tors are of the latter opinion; but the first is the
most likely. The Saxon translator has gaºn rea-
pan, grasshoppers.
JWild 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 Asi-
atic countries 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 : yewal; hy row ºayya, w; yºgus ey exºtº. And its
taste was like manna, as a sweet cake baked in oil.
Verse 6. In Jordan.] Many of the best MSS.
and versions, with Mark i. 5, add ºroraAwa, the ri-
wer Jordan; but the definitive article, with which
the word is generally accompanied, both in the
Hebrew and the Greek, is sufficient; and our
article the, which should ever be used in the
translation, expresses the force of the other.
Verse 6. Were baptized] In what form bap-
tism was originally administered, has been deem-
ed a subject worthy of serious dispute. Were
the people dipped or sprinkled? for it is certain
garra and garriča mean both. They were all
dipped, say some. . Çan any man suppose, that
it was possible for John to dip all the inhabitants
of Jerusalem and Judea, and of all the country
Žound about the Jordan & Were both men and
women dipped, for certainly both came to his bap-
tism 2 This could never have comported either
with safety or with decency. , Were they dip-
ped in their clothes? This would have endanger-
ed 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 sup-
pose 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 climaté, or a more ºrtherly 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 open-
ed his commission in the north of Great Britain,
for many months of the year, he would have dip:
ped 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 profane. Others have a right to believe the
contrary, if they see good. After all, it is the
thing signified, and not the mode, which is the es-
sential part of the sacrament. See the note on
Mark x. 16. -
44
John preaches
A. M. 4030.
º, ſº 7 || But when he saw many of
An olymp. the Pharisees and Sadducees
C t 2.
come to his baptism, he said
unto them, “O generation of vipers, who
hath warned you to flee from " the wrath
to come 2
8 Bring forth therefore fruits “meet for
repentance: - -
CHAP. IIl.
to the people.
9 And think not to say within A.M., 4030.
A. D. 26.
yourselves, "We have Abraham A. º.p.
to our father: for I say unto you, ºf 3.
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 bringeth not forth good fruit, is
a Ch. 12. 34. & 23. 33. • Luke 3. 7, 8, 9.-b Rom. 5. 9.
1 Thess. 1. 10.—c Or, answerable to anendment of life.
Confessing their sins.] Eğoaoxo'yovſzeyou, ear-
mestly acknowledging, that their sins were their
own. And thus taking the whole blame upon
themselves, and laying nothing to the charge of
GoD 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 mercy 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. e. Separa-
tists (from ºne pharash, to separate,) from their
separating themselves from the pollution of the
Jewish national worship, and hence, the word in
the Anglo-Saxon version is runbon-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 prin-
ciples, and had . the form sº. when
Jesus Christ preached in Judea; for he bore wit-
mess that they did make the outside of the cup
and platter 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 influ-
ence and inspiration, and also the resurrection of
the dead. The Sadducees of that time were the
JMaterialists 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 Babylonish captivity.
The sect of the Sadducees were the followers of
one Sadok, a disciple of Antigonus Sochaeus, who
flourished about three centuries before Christ.
There was a third sect among the Jews, called
the Essenes or Essenians, of whom I shall have
occasion to speak on chap. xix. 12.
Come to his baptism]. The Ethiopic version
adds the word privately here, the translator pro-
bably having read Aa3pa in his copy, which gives
a very remarkable turn to the passage. The
multitudes, who had no worldly interest to sup-
port, no character to maintain %; living in their
usual way, came publicly, and openly acknow-
ledged that they were SINNERs; and stood in need
of mercy. The others, who endeavoured to se-
cure their worldly interests by making a fair show
in the flesh, are supposed to have come privately,
that they might not be exposed to reproach; and
that they might not lose their reputation for wis-
dom, and sanctify, which their consciences, under
the preaching of the Baptist, told them, they had
no right to. See below.
o generation of vipers] rev whº arra exudvay.
terribly expressive speech. §
from a serpentine stock. A
so were they, children of tº
A
grpentine brood
d John 8. 33, 39.
- 7, 19.
Acts 13. 26.
Luke 13, 7, 9.
Rom. 4. 1, 11, 16.—c Ch.
John 15. 6.
is God’s estimate of a sinneR, whether he wade
in wealth, or soar in fame. The Jews were the
seed of the serpent, 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.
T is v7red eušey—from wºrd, winder, and deizyvyat, to
show. Does not this seem to allude to the read-
ing of the Ethiopic noticed above 2 They came
privately: and John may be supposed to address
them thus: “Did any person give you a private
warning 2 No, you received your convictions
under the public ministry of the word. . The mul-
titudes of the poor and wretched, who have been
convinced of sin, have publicly acknowledged
their crimes, and sought mercy—God will un-
mask you—you have deceived the people—you
have deceived yourselves—you must appear just
what you are; and, if you expect mercy from God,
act like the penitent multitude, and bring forth
FRUIT worthy of repentance. Do not begin to
trifle with your convictions, by thinking, that be-
cause you are descendants of Abraham, therefore
you are entitled to God’s favour; God can, out of
these stones, (pointing probably to those scattered
about in the desert, which he appears to have con-
sidered as an emblem of the Gentiles) raise up a
faithful seed, who, though not natural descendants
of your excellent patriarch, yet shall be his wor-
thy 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 informa-
tion. See on Luke vi. 47. -
The wrath to come 2] The desolation which was
about to fall on the Jewish nation for their wicked-
mess, and threatened in the last words of their
own Scriptures. See Mal. iv. 6. Lest I come
and smite the earth (ynsn ns et ha-arets, this very
land) with a curse. This wrath or curse was co-
ming: 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, understand.
Verse 10. And now also the ace is laid] Or, Even
now the awe lieth. As if he had said, There is not
a moment to spare—God is about to cut off every
impenitent soul—you must therefore either turn
to God immediately, or be utterly and finally
ruined. It was customary with the prophets to
represent the kingdoms, nations, and individuals,
whose ruin they predicted, under the notion of
jorests and trees, doomed to be cut down. See
Jer. xlvi. 22, 23. Ezek. xxxi. 3, 11, 12. The
Baptist follows the same metaphor : the Jewish.
7tation is the tree, and the Romans the awe, 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


45
Denounces the judgments
A. M. 4030, hewn down, and cast into the
A. D. 26. r --
An Olymp. fire. *
99 ° 11 * I indeed baptize you with
water unto repentance: but he that
cometh after me is mightier than I, whose
ST. MATTHEW.
of God against the wicked.
shoes I am not worthy to bear: Axº, º
"he shall baptize you with the A. olºp.
Holy Ghost, and with fire: CCL 2.
12 "Whose fan is in his hand, and he will
throughly purge his floor, and gather his
John 1. 15, 26, 33. Acts 1. 5. & 11.
16. & 19. 4.
a Mark 1. 8. Luke 3. 16.
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 Hyr-
canus and Aristobulus, which was about sixty-
three years before the coming of Christ. See
Joseph. Antiq. l. xiv. c. 1–5. But as the country
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 none was yet produced; but 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 commission.
Verse 11. But he that cometh after me] Or, Is
coming after me, who is now on his way, and will
shortly make his appearance. Jesus Christ be-
gan his ministry when he was thirty years of age,
Luke iii. 23, which was the age appointed by the
Law, Numb. iv. 3. John the Baptist was born
about six 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 public 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 pro-
ved by Kypice, from Arrian, Plutarch, and the
Babylonian Talmud.
With the Holy Ghost, and with fire.] That the
, influences 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. Outward 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 repre-
sented here under the similitude of fire, "be-
cause 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 :) Kau rvgt. This is wanting in E. S.
(two MSS. one of the ninth, the other of the tenth
century,) eight others, and many Evangelistaria,
and in some versions and printed editions; but it
is found in the parallel place, Luke iii. 16, and in
the most authentic MSS. and versions. It was
probably the different 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 under-
stood 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 Imper-
jectum, on Matthew, says, that there are three
Sorts of baptism, 1. that of water ; 2. that of the
46
b Isai. 4. 4. & 44. S. Mal. 3. 2. Acts 2, 3, 4. 1 Cor. 12. 13.
c Mal 3. 3.
Holy Ghost; and 3. that of tribulations and afflic-
tions, 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 graces of the Spirit.
Basil and Theophilus explain it of the fire Q
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.
JAmbrose says, this baptism shall be adminis-
tered at the gate of Paradise, by John Baptist;
and he thinks, that this is what is meant by the
jlaming sword, Gen. iii. 24.
Origen and Lactantius conceive it to be a river
of fire, at the gate of heaven, something similar
to the Phlegeſhgn of the heathems: but they ob-
serve, º, righteous come to pass over,
the liquidººshall divide, and give them a
free passagºhrist shall stand on the brink
of it, and
receiße 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 conformably to it; for, though they laid the
good foundation, 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. If 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 it
is.—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 school-
men, formed the famous and lucrative doctrine of
PURGA ToRy. 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 persons
to pass between two fires, or to leap through the
flame; or, by having a torch or lighted candle
present. 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 are, and in chap. xxii. 7, they
are termed his troops or armies.
His floor] Does not this mean the land of Ju-
dea, which had been long, as it were, the threshing-
floor of the Lord ºf God says, he will now, by the
winnowing fajã he Romans) throughly cleanse
this floor—t º º those who believe in the
#2
*.







Jesus is baptized
A. M. 4030. wheat into the
A. D. 26.
An. Olymp.
CCI. 2
garner; but he
will “burn up the chaff with un-
quenchable fire.
13 T b Then cometh Jesus * from Galilee
to Jordan unto John, to be baptized of
him. f
14 But John forbad him, saying, I have
• * *
CHAP. III.
by John in Jordan.
need to be baptized of thee, and **, *.
. D. 26.
comest thou to me? An. Olymp.
15 And Jesus answering said & 3.
unto him, Suffer it to be so now : for thus
it becometh us to fulfil all righteousness.
Then he suffered him.
16 "And Jesus, when he was baptized,
a Mal. 4. 1. Ch. 13. 30.—b Mark 1. 9. Luke 3. 21.
c Ch. 2. 22.-d Mark 1. 10.
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 send-
ing them to Pella in Colosyria, 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 extin-
guished by man.
Verse 14. John forbad him] Earnestly and
pressingly opposed him: this is the proper import
of the words & ſex axevey avºrov.
&la, 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 I think ºrazay
Juzwica wyhy should be translated; and so our com-
mon version renders a similar word, Luke i. 6.
The following passage, quoted from Justin JMar-
tyr, will doubtless 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 committed 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
...Arjoon, he says, “I myself, Arjoon, have not in
the three regions of the universe, anything which
is necessary for me to perform; nor any thing to
obtain, which is not obtained : and yet I live in
the ecercise of the moral duties. If I were not vi-
gilently to attend to those duties, all men would
presently follow my example. If I were not to
perform 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 reward, so the wise man, out of
respect to the opinions and prejudices of mankind,
should perform the same without motives of in-
terest. The wise man, by industriouslyperform-
ing all the duties of life, should induce the vul-
gar to attend to them.”
The Septuagint use this word often for the
Hebrew newn mishpat, judgment, appointment.
And in Ezek. xviii. 19, 21, the person who dux at-
covyhy was exeo; rercinitz—hath dome righteousness
and mercy, is he who sacredly attended to the
performance of all the religious ordinances, men-
tioned in that chapter, and performed them in the
genuine spirit of mercy. Alzaiagara is used 1
Mac. i. 13, 49, ii. 21, and in Heb. x. 1, 10, to de-
note religious ceremonies. Michaelis supposes,
that pn 95 kol chok, all religious statutes or ordi-
nances, were the words used in the Hebrew ori-
ginal of this Gospel. • ,
But was this an ordinance? Undoubtedly : it
I have observed that
was the initiatory ordinance of the Baptist’s dis-
pensation: now as Christ had submitted to cir-
cumcision, which was the initiatory ordinance of
the Mosaic dispensation ; it was necessary that
he should submit to this, which 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 initiation into the office of High-
priest, and thus was prepared to make an atone-
ment for the sins of mankind.
Then he suffered him] In the Opus Imperfectum,
quoted by Griesbach, there is the following addi-
tion, which, at least, may serve to show the opi-
mion of its author: Et Johannes quidem baptizavit
illum in aqua, ille autem. Johannem cum spiritu.
“Then John baptized him with water, and he
baptized John with the 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 man-
ner and form in which the Spirit of God rendered
itself visible on this occasion. St. Luke iii. 22,
says it was in a bodily 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 doc-
trine of the Trinity. 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 (zwaariko guáes, Juke iii. 22,) like a
dove. 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 manifested ; and
merely, I think, more forcibly to mark this divine
personality.
Verse ſ?. In whom I am well pleased] Ey a
avčozhaº, in whom I have delighted—though it is
supposed 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 so-
lemnly accredited; God intimating that he had
before delighted in him ; the Law, in all its or-
dinances, having pointed him out, for they could
not be pleasing to God, but as they were fulfilled
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
47
The Spirit of God
**, *, went up straightway out of the
^g §. water: and, lo, the heavens
& 2. *...*.
were opened unto him, and he
saw "the Spirit of God descending like a
ST. MATTHEW.
ºf
descends on him, &c.
dove, and lighting upon him: A. M., 4030.
b tº A. D. 26,
17 °And, lo, a voice from hea- A. olym.
ven saying, “This is my beloved ºf
Son, in whom I am well pleased.
a Isa. 11. 2. & 42. 1. Luke 3. 22. John 1. 32, 33.—b John
- 12. 28.
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 cor-
respondences between their own and the herald's
office.
At the Olympic and Isthmian games, heralds
were persons of the utmost tonsequence and im-
portance. Their office was, &
1. To proclaim from a scaffold, or elevated
place, the combat that was to be entered on.
2. To summon the agoniste, or contenders, to
make their appearance, and to announce their
3. To specify the prize for which they were to
contend. * -
4. To admonish and animate, with appropriate
discourses, the athletae, 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
business before the judges, and according to their
determination, 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 oc-
GaS10DS,
9. They frequently called the attention of the
people during the sacrifices, to the subject of de-
votion, with hoc age rovero ºrgarre : mind what
gou are about ; don't be idle; think of nothing else.
See PLUTARCH in Coriolanus.
The office, and nearly the word itself, was in
use among the ancient Babylonians, as appears
from Dan. iii. 4, where the Chaldee word synx
caroza, is rendered by the Septuagint ºngvá, ke-
ºuz, 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 that
worship, and the punishment to be inflicted on
those who did not join in the worship, and pro-
perly 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
anguá, 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 zngvaaz, is found in different places
of that version, and in a great number of places
in the New Testament.
It is worthy of remark, that the office of the
xngwé, keruw, or herald, must have been ancicntly
known, and indeed established among the Egyp-
tians.: 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 knée: the Sep-
tuagint has kau sºngwéey argoosey avºrov k h g u ž.
•Hind a HERALD made proclamation before him.
As the Septuagint translated this for Ptolemy Phi-
ladelphus, the Egyptian king, and were in Egypt
c Ps. 2. 7. Isa. 42. 1.
9. 35.
Ch. 12. 18. & 17. 5. Mark 1, 11.
Eph. 1. 6... Col. 1, 13. 2 Pet. 1. 17.
Luke
when they translated the Law, we may safely in-
fer, that the office was not only known, but in use
among the Egyptians, being denominated in their
language Inns, abrek, which our translators, fol-
lowing the Vulgate, 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 whgvá 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 an-
cients, so the heralds were known, by generally
carrying a caduceus. 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 JApollo, the god of wisdom
and music, to JMercury, the god of eloquence, and
the messenger of the gods. To it wonderful pro-
perties are ascribed—especially that it produces
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 2 As persons of strong voice, and
ready speech, and copious eloquence, were always
chosen for heralds, they were represented as en-
dued with wisdom and eloquence from above.
They lulled men to sleep, i. e. by their persuasive
powers of speech, they calmed the turbulent dis-
positions of an inflamed populace, when proceed-
ing to acts of rebellion and anarchy :—or they
rowsed the dormant zeal of the community, who
through long oppression despairing of succour
or relief, seemed careless about their best inte-
rests; being stupidly resolved to sink under their
burdens, and expect release only in death.
As to the caduceus itself, it was ever the em-
blem of peace among the ancients; the rod was
the emblem of power, the two serpents of wisdom
and prudence, and the two wings of diligence and
despatch. The first idea of this wonderful rod,
seems to have been borrowed from the rod of
JMoses. See the note on Exod. iv. 17.
The word anguá, keruz, or herald, here used, is
evidently derived from ſºngvarely, to proclaim, call
aloud; and this from ynguc, the voice: because
these persons were never employed in any busi-
mess, but such only as could not be transaeted but
by the powers of speech, and the energy of ratio-
cination.
For the derivation of the word herald, we must
look to the northern languages. Its meanings in
Junius, Skinner, and JMinshieu, 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 dis-
tinguished himself most in his country's behalf.
3. Or from the Gallo-teutonic herr-haut, the
º lord, because their persons were so univer-
sally respected, as we have already seen. 4. Or
from the simple Teutonic herr-hold, he who is .
faithful to his lord. And lastly, according to
JMinshieu, from the verb heir-holden, stop here :
because, in proclaiming peace, they arrested
48 *
Christ fasts forty days in the
bloodshed and death, and prevented the farther
progress of war. - -
hese officers act an important part in all he-
roic history, and particularly in the Iliad and
Odyssey, from which, as the subject is of so much
importance, I shall make a few extracts.
. Their character was sacred. Homer gives |
them the epithet of divine, Selot. -
Aoxov, Evºchdeos vuot,
K h g v × 0 < 8 e i o to . Iliad. x. 315.
“ Dolon, son of Eumedes, the divine herald.”
“They were also termed inviolable, wauxot; also,
great, admirable, &c. In the first book of the
Iliad, we have a proof of the respect paid to he-
ralds, and the inviolability of their persons.
Agamemnon commands the heralds, Talthybius
and Eurybates, his faithful ministers, to go to the
tent of Jºlchilles, seize the young Briseis, 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. Achil-
les, guessing their errand, thus addresses them :
Xaigers, xnguzes, Alo; a y?exou, nde kal avdºpov. x. T. A.
“Hail, O ye heralds, messengers of God and of
men come forward. I cannot blame you—Aga-
memnom only is culpable, who has sent you for
the beautiful Briseis. But come, O godlike Pa-
troclus, bring forth the damsel, and deliver her to
them, that they may lead her away,” &c. Iliad.
i. 334, &c.
II. Their functions were numerous : they might
enter without danger into besieged cities, or even
into battles.
IIL. They convoked the assemblies of the lead-
ers, according to the orders they received from
the general or king.
IV. They commanded silence, when kings were
to address the assembly (Iliad. xviii. 503, Kngwa'es
3’aga xxay eghºrvoy. See also Iliad. ii. 280,) and de-
livered the sceptre into their hands, before they
began their harangue.
CHAP. IV.
desert, and is tempted by Satan.
Hv d'apa ºngvá
Xega's ownragoy &nza, a torna at ºr’ exºxevaay.
Iliad. xxiii. 567.
V. They were the carriers and executors of
the royal commands, (Iliad. i. 320,) and went in
search of those who were summoned to appear,
or whose presence was desired.
VI. They were entrusted with the most im-
portant missions; and accompanied princes in
the most difficult 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 companions to treat with
the Lestrygons, he sent aherald at the same time.
(Odys. X. IO2.) Agamemnon, when he wished to
soften Achilles, joined Eurybates and Hodius, his
º to the deputation of the princes. (Iliad.
ix. 170.
VII. Heralds were employed to proclaim and
publish whatever was to be known by the peo-
ple. º xx. 276.) -
VIII. They declared war and proclaimed peace.
(Odys. xviii. 334.) -
IX. They took part in all sacred ceremonies:
they 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, &c.)
X. In Odys. 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, &c. 146, 153, ii.6, 38.)
in the Iliad. lib. x. 3, Eurybates carries the
clothes to Ulysses. And a herald of Alcinous con-
ducts Demodocus, the singer, into the festive
hall. (Odys. viii. 470.) Many others of their
functions, services, and privileges, the reader
may see, by consulting DAMM’s Homeric Lexicon,
under Kgo.
CHAPTER IV.
Jesus, in the wilderness, is tempted by Satan, 1–11. He goes into Galilee, 12; and Capernaum, 13.
The prophecy which was thus fulfilled, 14–16
Peter, and his brother ſlndrew, 18–20. Calls also James an
He begins to preach publicly, 17. Calls Simon
John, the sons of Zebedee, 21, 22.
Preaches and works miracles throughout Galilee, 23. Becomes famous in Syria, and is followed by
multitudes from various quarters, among whom he works a great variety of miracles, 24, 25.
*** HEN was "Jesus led up of
An Ólymp. * the Spirit into the wil-
–88 & derness, to be tempted of the
devil.
—ºta.
a Mark 1. 12, &c. Luke 4, 1, &c.—b See 1 Kings 18.12.
NOTES ON, CHAPTER IV.
Verse 1. Then was Jesus led up of the Spirit]
This transaction appears to have taken place im-
mediately after Christ's baptism; and this bring-
ing 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
º bruise thy head, and thou shall bruise his
l626/,
VOL. I. ( 7 )
bºy
W
2 And when he had fasted for- A. M. 4031.
ty days and forty nights, he was A. º,
afterward an hungered. CCL 9.
3 And when the tempter came to him,
Ezek. S. 14. & 8. S. & 11. 1, 24. & 40. 2. &43. 5. Acts 8. 39.
Verse 2. And when he had fasted forty days] It
is remarkable that JMoses 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 tho Talmu-
49
P
The devil continues
*** he said, If thou be the Son of
Ajº. God, command that these stones
—ºtt- be made 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 the pin-
nacle of the temple,
ST, MATTHEW.
his templations,
6 And saith unto him, If thou º 'º'
be the Son of God, cast thyself A. olymp.
down: for it is written, “He shall –Šºlt-
give his angels charge concerning thee :
and in their hands they shall bear thee up,
lest at any time thou dash thy foot against
a stone. r … ,”
7 Jesus said unto him, It is written again,
d Thou shalt not tempt the Lord thy God.
8 Again, the devil taketh him up into an
a Deut. 8. 3.-b Neh. 11. 1, 18. Isai. 48. 2. & 52. 1.
dists. “Is it possible that any man can fast forty
days and forty nights? 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 he became as-
similated 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) judiciously : 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 watch-
ing and prayer be not employed, the uneasiness
which is occasioned 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 per-
son, thou wilt find thyself more disposed to suffer
atiently : for hunger dries up, and disorders the
{..., Bibliot. Orient. Suppl. p. 449. The
state of our bodily health and worldly circumstan-
ces, may afford our adversary many opportuni-
ties of doing us immense mischief. In such cases,
the sin to which we are tempted, may be justly
termed, as in Heb. xii. 1, rhy evzreguararoy dº ag-
ruay, the well circumstanced sin, 㺠the
circumstances of time, place, and state of body
and mind, are favourable to it.
If thou be the Son of God]. Or, a son of God, vio:
rou Osov. Tuo; is here, and in Luke iv. 3, written
without the article; and therefore should not be
translated THE Son, as if it were a viot, which is
a phrase that is applicable to Christ as the JMes-
siah : but it is certain, whatever Satan might sus-
pect, he did not fully know that the person he
tempted was the true JMessiah. Perhaps one
grand object of his temptation, was to find this
out. º -
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, ºri) every word] Phºea,
in Greek, answers to nº 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
Ch. 27.53. Rev. 11.2.—c Psal. 91. 11, 12.-d Deut. 6. 16.
to promote this end. Some of them may appear
to man to have a contrary tendency; but even
fasting itself, when used in consequence of a di-
vine 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 aroz
garixtºn, 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 fa-
thomed by the eye of him that stands above, He-
rod 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. l. xv. c. 14. See Dr. Lightfoot on
this place. w - -
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 Sa-
tan solicits 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 ground-work of another. This
method he often uses, in order to confound us in
our conſidence. * -
He shall give his angels charge, &c.]. This is
a mutilated quotation of Psal. xci. 11. 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 dispute; but as the path of
duty is the way of safety, they are entitled to no
goód, when they walk out of it.
In their hands they shall bear thee up] This
quotation from Psal. xci. 11, is a metaphor taken
from a nurse's management of her child: in teach-
ing 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 de-
fending them by his power.
Verse 7. Thou shalt not tempt] To expose my-
self to any danger naturally destructive, with the
vain presumption that God will protect and de-
fend 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 Inountain on the face of the globe
50
And is defeated.
A.M. 1931. exceeding high mountain, and
Ağ, showeth him all the kingdoms of
–88 & the world, and the glory of them;
9 And saith unto him, All these 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, be-
a Deut. 6, 13. & 10. 20. Josh. 24. 14. 1 Sam. 7. 3.
b Heb. 1. 14.
CHAP. IV.
Jesus resides at Capernaum.
hold, "angels came and minis- A, ººl.
tered unto him. An ºlymy
12 T “Now when Jesus had – º –
heard that John was "cast into prison, he
departed into Galilee;
13 And leaving Nazareth, he came and
dwelt in Capernaum, which is upon the
sea-coast, in the borders of Zabulon and
Nephthalim :
14 That it might be fulfilled which was
spoken by Esaias the prophet, saying,
*-
Luke 3. 20. & 4. 14, 31.
d'Or, delivered up.
c Mark 1. 14. Jplin 4. 43.
could not suffice to make evident even one hemis-
phere of the earth, and the other must of neces-
sity be in darkness.
But if we take the world to mean only the land
of Judea, and some of the surrounding nations, as
it appears sometimes to signify, (see on Luke ii.
1,) then the mountain described by the Abbé
Jºlariti (Travels through Cyprus, *} could have
afforded the prospect in question. Speaking of
it, he says, “Here we cnjoyed 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
."foab, 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, Jºlll these
kingdoms will I give thee, if thou wilt fall down
and worship me.” Probably St. Matthew, in the
Hebrew original, wrote ºnsh haarets, which sig-
nifies the world, the earth, and often the land of
Judea only. What renders this more probablé,
is, that at this time Judea was divided into seve-
ral kingdoms, 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 garuxel;,
Icings, and are said 32 auxeuily, to reign, as Rosen-
muller has properly remarked. See chap. ii. 22,
xiv. 9.
Verse 9. If thou will 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 j it into thy hand.”
Verse 10. Get thee hence] Or, behind me, oria a
Azov. This is added by a multitude of the best
MSS. VERSIONs, and FATHERs. This tempta-
tion, savouring of nothing but diabolic impudence,
Jesus did not treat it as the others; but, with
divine authority, commanded the tempter to re-
turn to his own place.
In the course of this trial, it appears that our
blessed Lord was tempted, 1st, "To DISTRUST.
Command these stones to become bread. 2dly, To
PRESUMPTION. Cast thyself down. , 3dly, To
worldly AMBITION. All these will I give. 4thly,
To Idol ATRY. Fall down and worship me, or, do
ºne 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 tempted by the Devil.
Secondly, That the best way to foil the adver-
sary is by the sword of the Spirit, which is the
word of God, Eph. vi. 17.
Thirdly, That to be tempted even to the great-
est abominations, (while the person º: not
sin: for Christ was tempted to worship the DEVIL.
Fourthly, That there is no temptation which
is from its own nature, or favouring circumstan-
ces, irresistible. God has promised to bruise
even Satan under our feet. º
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 be-
ing tempted may become a most dangerous snare.
Secondly, That when God permits a tempta-
tion or trial to come, he will give grace to bear
or overcome it.
Thirdly, That our spiritual interests shall be
always advanced, in proportion to our trials and
faithful resistance. &
Fourthly, That a more than ordinary measure
of divine consolation shall be the consequence of
every victory.
Verse 11. Behold, angels came and ministered
wnto 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 ºrangaçay, the tempter, or trier,
from reſpo, to pierce through. To this import of
the name, there seems to be an allusion, Eph. vi.
16. The fiery DARTs of the wicked one. This is
the precise idea of the word in Deut. viii. 2. To
humble thee, and to prove thee, To KNow what
wAS IN THY HEART: inbo', linesteca, reupºorn are,
LXX. that he might bore thee through. The qual-
ity 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.
Shalt thou serve, or pay religious veneration,
Xarpºva sic. This is Mr. Wakefield's translation,
and I think cannot be mended. Aargata comes
from x2, very much, and Tpeal, I tremble. When
a sinner approaches the presence of God, con-
scious of His infinite holiness and justice, and of
his own vileness, he will then fully comprehend
what this word means. See this religious reve-
rence 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 obser-
vations at the end of the chapter.
Verse 13. And leaving JWazareth] Or, entirely
leaving JYazareth, wai x2+ax+zroy Thy Našaper, from
it are, intensive, and Agizra, I leave. It seems that,
from this time, our blessed Lord made Capernaum.
his ordinary place of residence; and §§ for-
sook Nazareth, because they had wholly rejected
his word, and even attempted to take away his
life. See Luke iv. 29.
51 « »
Christ enters on
A. M. 4031.
15 * The land of Zabulon, and
the land of Nephthalim, by the
—t-t- way 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
. D. 27.
An. Olymp.
CCI sº
a ſsai. 9. 1, 2.-b Isai. 42. 7. Luke 2. 32.-c Mark 1. 14, 15.
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
Mediterranean on the west. t
JNazareth, a little city in the tribe of Zabulon,
in lower Galilee, with Tabor on the west, and
Ptolemais on the east. 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 be-
came incarnate, lived in subjection to Joseph and
Mary, and from which he took the name of a
JWazorean.
Capernaum, a city famous in the New Testa-
ment, but never mentioned in the Old. Proba-
bly 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 mentioned in the text. This
was called his own city, ch. ix. 1, &c. and here,
as a citizen, he paid the half shekel, chap. xvii. 24.
Among the Jews, if a man became a resident 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 mira-
cles during the three years of his public ministry.
Zabulon, the country of this tribe, in which
Nazareth and Capernaum were situated, bor-
dered 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
nations. So called, because it was inhabited by
Egyptians, JArabians, and Phoenicians, according
to the testimony of Strabo and others. The He-
brew coll goyim, and the Greek e3voy, signify
nations ; 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 wor-
thy 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
Schoetgen. -
Verse 16. The people which sat in darkness]
This is quoted from #. ix. 2, where, instead of
sitting, the prophet used the word walked. The
evangelist might on purpose change the term, to
point out the increased misery of the state of
these persons. Sitting in 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.
DEATH's country, where, in a peculiar manner,
Death lived, reigned, and triumphed, subjecting
all the people to his sway. . .
Shadow of death] xxi., Sayarov, used only here'
S'I'. MAT"I"HEW.
A region of death—||
and in Luke i. 79, but often in the Old Coyénant,
his public ministry.
the region and shadow of death, Aºi.
light is sprung up. . . ..!! • LJ - 2 fe
17 || “From that time Jesus
began to preach, and to say, "Repent: for
the kingdom of heaven is at hand.
18 Tſ “And Jesus, walking by the sea of
An. Olymp.
CCI. 3.
d Ch. 3. 2. & 10, 7.-e Mark 1. 16, 17, 18. Luke 5. 2..
where the Hebrew is n\p ºx tsal maveth. It is not
easy to enter fully into the ideal meaning of this
term. As in the former clause, Death is personi-
fied, so here. A shadow is that darkness cast
upon a place by a body raised between it and the
light or sun. Death is here represented as stand-
ing between the land above-mentioned, and the
Light of Life, or Sun of Righteousness : in conse-
quence of which, all the inhabitants were invol-
yed in a continual cloud of intellectual darkness,
misery, and sin. . The heavenly Sun was continu-
ally 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 unculti-
wated 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
commissioned by God to proclaim salvation to a
lost world, begins his work with preaching the
doctrine of repentance. 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 evi-
dent in the notes already referred to ; and for the
explanation of the word Knºva'a ety, preaching, or
proclaiming as a herald, see at the end of ch. iii.
Verse 18. Simon called Peter, and JAndrew his
brother] Why did not Jesus Christ call some of
the eminent scribes or Pharisees to publish his
Gospel, and not poor unlearned fishermen, with-
out 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 instru-
mentally 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
appeared to be of God, and not of man ; and thus
the glory, due alone to his name, was secured,
and the great Operator of all good had the deser-
ved praise. Seminaries of learning, in the order
of God's providence and grace, have great and
important uses; and in reference 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 pre-
rogative that God never did, and never will,
delegate to man. ºr
Where the seed of the kingdom of God is sow-
ed, 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 ignorance
of divine things where there is much human
learning; and a man may be well taught in the
52
He calls Peter, Andrew, James,
A. M. 491. Galilee, saw two brethren, Simon
*śr. a called Peter, and Andrew his
—ºº brother, casting a net into the
sea : for they were fishers. -
19 And he saith unto them, Follow me,
and "I will make you fishers of men.
20 ° And they straightway left their nets,
and followed him.
21 "And going on from thence, he saw
ÖHAP. IV.
and John, to be his disciples.
other two brethren, James the ***.
son of Zebedee, and John his A. Öiyº.
brother, in a ship with Zebedee —ºtº
their father, mending their nets: and he
called them.
22 And they immediately left the ship
and their father, and followed him.
23 T And Jesus went about all Galilee,
* teaching in their synagogues, and preach-
a John 1.-42. –b Luke 5. 10, 11.-c Mark 10. 28.
d Mark 1. 19, 20. Luke 5. 10.
Luke 18, 28.
things of God, and be able to teach others, who
has not had the advantages of a liberal education.
JMen-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 ministry, before he can be or-
dained to it. And he who cannot say, that he
trusts (has rational and scriptural conviction) that
he is moved by the Holy Ghost to take upon him-
self this office, is an intruder into the heritage of
God, and his ordination, ipso facto, vitiated and
of none effect. See the truly apostolic Ordina-
tion Service of the Church of England.
Fishers.]. Persons employed in a lawful and
profitable avocation, and faithfully discharging
their duty in it. It was a tradition of the Elders
that one of Joshua's ten 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, Javºre oria a
Azov. Receive my doctrine, imitate me in my con-
duct—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.
I will make you fishers of men.] Ezek. ch. 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. Misérable
are those who do not wait for this call—who pre-
sume to take the name of fishers of men, and know
not how to cast the net of the divine word, be-,
cause not brought to an acquaintance with the
saving power of the God who bought them.
Such persons have only their secular interest in
view, study not to catch inen, but to catch money :
and though, for charity's sake, it may be said of
a pastor of this spirit, he does not enter the sheep-
fold as a ſ yet he certainly lives as a hireling.
See Quesnel. 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, eve-
ry way to their disadvantage. The proud and
the profane may exult and say, “Such preachers
as these cannot be much injured by their sacrifi-
ces of secular property—they have nothing but
nets, &c. to leave.” Let such carpers at the in-
stitution 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 ALL : besides,
he lived comfortably by his met before; but, in
becoming the servant of all for Christ's sake, he
e Ch. 9. 35. Mark 1. 21, 39. Luke 4. 15, 44.
often exposes himself to the want of even a mor-
sel of bread. See on chap. xix. 27. -
Verse 22. Left the ship and their father] By
the ship, ºro ºrxolov, we are to understand the mere
fishing-boat, used for extending their nets in the
wate; and bringing the halser or rope of the far-
ther end to shore, by which the net was pulled
to land. But why should these be called to leave
their employment and their father, probably now
aged 2 To this I answer, that to be obedient to,
provide for, and comfort our parents, is the high-
est duty we owe or can discharge, except that to
God. But when God calls to the work of the
ministry, father, and mother, and all must be heft.
Were we necessary to their comfort and support
before ? Then God, iſ he calls 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 doné, it is a proof we have mistaken our
call. 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
ourselyes of the cómforts of life 2 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 Ze-
bedee 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, a vyayayh, from a vy, together, and cºyo, I
bring, a public assembly of persons, or the place
where such persons publicly assembled. Syna-
gogues, among the Jews, were not probably old-
er 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 com-
posed a synagogue, as the Rabbins supposed that
this number of persqns, 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 Lightfoot. Therefore,
where this number could not be found, no syna-
gogue was built; but there might be many syna-
gogues in one city or town, provided it were popu-
lous. Jerusalem is said to have contained 480.
This need not be wondered at, when it is consi-
dered that every Jew was obliged to worship God
in public, either in a synagogue or in the temple.
The chief things belonging to a synagogue
WGre : -
1st, The ark or chest, made after the mode of the
ark of the covenant, containing the Pentateuch.
2dly, The pulpit and desk, in the middle of the
53
He preaches and
a.º.º. ing the Gospel of the º
A. º.p. *and healing all manner of sick-
- 88% 3- ness, and all manner of disease
among the people.
24 Ånd his fame went throughout all
Syria: and they brought unto him all sick
people that were taken with divers disea- |
ses, and torments, and those which were
ST. MATTHEW.
works many miracles.
possessed with devils, and those ºf ºl.
which were lunatic, and those A. olymp.
that had the palsy ; and he heal- –Šºk &
ed them. -
25 “And there followed him great mul-
titudes of people from "Galilee, and from
Decapolis, and from Jerusalem, and from
Judea, and from beyond Jordan.
a Ch. 24. 14. Mark 1. 14.—b Mark 1.34.—c Mark 3. 7. &
7.31. Luke 5. 15.-d Num. 32. 33. Luke 6. 17. Mark 5. 20.
synagogue, on which he stood who read or ex-
pounded 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
service, and at the feast of the dedication. And
5thly, Apartments for the utensils and alms-
chests. * *
The synagogue was governed by a council or
assembly, over whom was a president, called in
the Gospels the ruler of the synagogue. These
are sometimes called chiefs of the Jews, the rulers,
the priests or elders, the governors, the overseers,
the fathers of the synagogue. Service was per-
formed in them three times a day—morning, af.
ternoon, and night. Synagogue, among the Jews,
had often the same meaning as congregation.
among us, or place of judicature, see Jam. ii. 2.
Preaching the Gospel of the kingdom] Or,
proclaiming 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 confidence 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 increase 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:
Proclaiming, see chap. iii. 1, and end; and for
the meaning of kingdom, see chap. iii. 2. r
..All manner of sickness, and all manner of dis-
ease] There is a difference between vogos, trans
lated here sickness, and Azaxoxia, translated dis-
ease. The first is thus defined; vocos, Thy xeoyuay
zazczra 8:12, a disease of some standing, a chronic
disorder. *
Infirmity, Azaxazia, thy #goakaigoy &yokºzatzy
Tzu awaazrog, a temporary disorder of the body.
Theophylact. This is a proper distinction, and is
necessary to be observed.
Verse 24., Sick people] Tovs razo; exoyºrac,
those who felt ill—were afflicted with any species
of malady.
.And torments] (320 avoic, from 3ao'ayića, to ea:-
amine by torture, such as cholics, gouts, and rheu-
ºnatisms, which racked every joint.
Possessed with devils] Demoniacs. Persons pos-
sessed by evil spirits. This is certainly the plain
obvious meaning of demoniac in the Gospels.
Many eminent men think, that the sacred wri-
ters accommodated 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 persons, 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, Jia Coxoc, is not found in the plu-
ral in any part of the Sacred Writings, when
speaking of evil spirits: for though there are
multitudes of demons, Mark v. 9, yet it appears
there is but one DEVIL, who seems to be supreme,
or head, over all the rest. At&éoxo; signifies an
accuser, or slanderer, 1 Tim. iii. 11, 2 Tim. iii. 3,
Tit. ii. 3. Perhaps Satan was called so, 1st, be-
cause he accused or slandered God in Paradise,
as averse from the increase of man's knowledge
and happiness, 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 312,
through, and €axxely, 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 v zratgaºay, he who
pierces through. See on ver, 3.
Lunatic], Persons afflicted with epileptic or
other disorders, which are always known to have
a singular increase at the change and full of the
moon. This undoubtedly proceeds from the su-
peradded attractive influence of the sun and moon
upon the earth's atmosphere; as in the periods
mentioned above these two luminaries are both
in conjunction; and their united attractive power
being exerted on the earth at the same time, not
only causes the fluic 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 of those who are more sen-
sible of these variations. And is this any wonder,
when it is well known, that a very slight altera-
tion in the atmosphere causes the most uncom-
fortable sensations to a number of invalids P. But
sometimes even these diseases were caused by
demons. See on chap. viii. 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 pow-
er of God, unless in its slighter stages.
He healed them.] Either with a word or a
touch; and thus proved, that all nature was un-
dor his control. *
. Verse 25. This verse is immediately connect-
ed with the 5th chapter, and should not be sepa-
rated 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
5.4
Observations upon
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
O7°C.
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 to-
gether to him. See Schoetgenius on this place.
Decapolis] . A small country situated between
Syria and Galilee of the Nations. It was called
ecapolis, Azazroxis, from dºza, ten, and zºoxts, a
city, because it contained only ten cities; the me-
tropolis, and most ancient of which was Da-
??? (LSC2/S. -
From beyond Jordan.] Or, from the side of
Jordan. Probably this was the country which
was occupied anciently by the two tribes of Reu-
ben and Gad, and the half tribe of JManasseh, ;
for the country of Decapolis lay on both sides of
the river Jordan. See Numb. xxxii. 5, 33.
The account of our Lord's temptation, as given
by the evangelist, is acknowledged, on all hands,
to be extremely difficult. Two modes of inter-
pretation have §: generally resorted to, in or-
der to make the whole plain and intelligible: viz.
the literal and allegorical. In all cases where it
can possibly apply, I prefer the first: the latter
should never be used, unless obviously indicated
in the text itself: or so imperiously necessary,
that no other mode of interpretation can possibly
apply. In the preceding observations, I have
taken up the subject in a literal 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 re-
commend them. I shall give an abstract of some
of the most striking; and leave the whole to the
reader's further consideration.
The thoughts in this communication proceed on
this ground: “ These temptations were address-
ed 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 prac-
tical instruction, concerning, the proper method
of promoting the kingdom of God upon earth.
They are warnings against those Satanic illu-
sions, 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 de-
clared to be the SoN of GoD, 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 be possess-
ed as the Messiah. The mysterious 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
independent act of power; which our Lord re-
pelled, by showing his intimate union with the
Divine Will, which he was come to fulfil—JMan
shall not live by bread alone, but by every word
that proceedeth out of the mouth of God. Thus
showing, as he did on another occasion, that it
Was his meat and drink to do the will 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
CHAP. IV.
the templation of Christ.
made the ostensible object of the next attack.
Cast thyself down—for it is wFITTEN, 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 designed to induce him to
seek this public 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 appoint-
ed to a great and important work, needed mira-
culous signs to strengthen his faith; but the sa-
cred humanity of our blessed Lord needed them
mot; 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—JAll 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 birthright of the Messiah. His right to
universal empire could not be controverted; nor
could Satan presume to make the investiture.
What, then, was his purpose 2 Satan had hitherto
opposed, and that with considerable success, the
kingdom of God upon earth; and what he ap-
pears to propose here, were, terms 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 appears to be an offer to decline any
further 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 re-
quired 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 refu-
sal. The sufferings which would inevitably re-
sult from a provoked opposition, which would
render the victory, though certain to Christ him-
self, dearly bought; added 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 considerable
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 suffer-
ings both in his own person, and in that of his ad-
herents, which a provoked contest would insure.
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 themselves
often induced to employ worldly influence and
power for the promotion of his kingdom, even
though, in so doing, an apparent gommunion of
Christ and Belial is the result: for it will be
found, that neither worldly riches, nor power,
can be employed in the service 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 temp-
tation had for its professed object, 1st, our Lord's
* -
J. ) : )
Our Lord commences his
personal . and comfort, through the induce-
ment of performing a separate and independent
act of power. The second temptation professed
to have in view his public acknowledgment by the
people as the MEssi AH : for should they see him
work such a miracle as throwing himself down
from the pinnacle of the temple without receiving
any hurt, they would be led instantly to acknow-
ledge his divine mission; and the evil of this
temptation may be explained, as seeking to se-
cure the success of his mission by bther means
than those, which, as the Messiah, he had re-
ceived from the Father. Compare John xiv. 31.
The third temptation was a subtle attempt to in-
duce Christ to acknowledge 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 con-
sidered as a third mode of interpretation, parta-
king equally of the allegoric and literal. I still,
however, think, that the nearer we keep to the
better 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
deserves most attention: That Satan is ever ready
to tempt the governors and ministers of the Chris-
tian church to suppose, that worldly means, hºw-
man policy, secular interest and influence, are all
ST, MATTHEW.
essentially necessary for the support and exten-
sermor, on the mount.
sion of that Icingdom which is 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 pro-
secution of their object, by means which are not
of God's devising, are driven into straits and dif-
ficulties, and, to extricate themselves, tell lies
for God's sake. This human policy is from be-
neath—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 established, such sche-
mers 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 righteous-
ness, 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 THEE, if thou wilt fail
down, and worship M.E.” However necessary
the church may be to the state : and the state
to the church, yet the latter is never in so
much danger, as when the former smiles up-
on it.
CHAPTER W.
Christ begins his sermon on the mount, 1,2... The beatitudes, 3–12. The disciples the salt of the earth,
and light of the world, 13–16.
the Prophets, 17–19.
Christ is not come to destroy, but confirm and fulfil the Law and
Of the righteousness of the scribes and Pharisées, 20.
Interpretation of the
precepts relative to murder, anger, and injurious speaking, 21, 22. Of reconciliation, 23–26. Of
impure acts and propensities, and the necessity of mortification, 27–30. Of divorce, 31, 32. Of
oaths and profane swearing, 33–37.
and lending, 42. Of love and hatred, 43–46.
semble their heavenly Father, 48.
*.*.* ND seeing the multitudes,
An Ólymp. * he went up into a moun-
- 88.8 tain : and when he was set, his
disciples came unto him:
Of bearing injuries and persecution, 38–41.
* * Of borrowing
Of civil respect, 47. Christ's disciples must re-
2 And he opened his mouth, A. M. 403:.
e A, D. 27.
and taught them, saying, An. Olymp.
3 * Blessed are the poor in spi- 8°E *
rit: for theirs is the kingdom of heaven.
a Mark S. 13, 20.-b Luke 6. 20. See Psa. 51. 17.
Prov. 16. 19. & 29. 23. Isai. 57. 15. & 66. 2.
NOTES ON CHAPTER V.
Verse 1. And seeing the multitudés]. Tove oxxovº,
these multitudes, viz. those mentioned in the pre-
ceding 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.
Jłnd when he was set] The usual posture of
public teachers among the Jews, and among
many other people. Hence sitting was a syno-
nymous term for teaching among the Rabbins.
His disciples] The word Aza&nrns, signifies
literally a scholar. Those who originally follow-
ed Christ, considered him in the light of a divine
teacher, and conscious of their ignorance, and
the importance of his teaching, they put them-
selves under his tuition, that they might be in-
structed in heavenly things. Having been taught
the mysteries of the kingdom of God, they be-
came closely attached to their divine Master,
imitating his life and manners; and recommend-
ing his salvation to all the circle of their acquaint-
ance. This is still the characteristic of a genu-
ine disciple of Christ.
Verse 3. Blessed are the poor in spirit, &c.]
Or, happy, Aakagiou, from £42, or ºn, not, and ºng,
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, Gaoy Azazagoy, the
ever happy and IMMORTAL gods, and opposes
them to Synºray ay&gazray, mortal men.
To d” avºra Azap'rvgot earoy
IIgo; re Gaoy & a 2 a g o y, ºrgos ré & y nºt a y avşgozay.
“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 at-
tainment of immortal glory, being transformed
56
Who they are whom Christ
Axºl. 4 "Blessed are they that mourn:
A. º.p. for they shall be comforted.
—Sºº- 5 " Blessed are the meek; for
* they shall inherit the earth.
CHAP. V.
pronounces blessed.
6 Blessed are they which doſ **, ºft.
hunger and thirst after righ-Ajiyºr.
teousness : " for they shall be 8°º
filled.
b Psa. 37. 11.—c See Rom. 4. 13.−d Isai. 35. 1. & 65. 13.
a Isai. 61. 2, 3. Luke 6. 21. John 16. 20. 2 Cor. 1. 7. Rev. 21.4.
by the power into the likeness of the ever-blessed
3. hough some of the persons, whose states
are mentioned in these verses, cannot be said to
be as yet blessed or happy, in being made parta-
kers 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.
FELIX, qui potuit rerum cognoscere causas:
-Atque metus omnes et inexorabile FATUM
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 FATE ;
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 spirituaſ poverty and wretchedness. II razoc,
a poor man, comes from rºtocoa, to tremble, or
shrink with fear. Being destitute of the true
riches, he is tremblingly alive to the necessities
of his soul, shrinking with fear lest he should pe-
rish 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 ºxazagaol should be
referred to rvevu aru, and the verse translated
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, ray ovgºvoy, of the
heavens. A participation of all the blessings of
the New Covenant here, and the blessings of
glory above. See this phrase explained, chap.
iii. 2. 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
relative to that poverty and humility of spirit,
which Christ recommends in this verse. In the
treatise called Bammidbar Rabba, 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 2 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
bumble heart.” See Schoeigen.
Verse 4. Blessed are they that mourn] That
is, those who, feeling their spiritual poverty,
mourn after God, lamenting the iniquity that se-
parated 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
Reed of) the physician; but they that are sick
do; i. e. they who are sensible of their disease.
ºnly, sueh persons as are deeply convinced of the
sinfulness of sin, feel the plague of their own
VoI. A ( 3 )
heart, and turn with disgust from all worldly
consolations, because of their insufficiency to
render them happy, have God's promise of solid
comfort. They's HALL BE comforted says Christ,
tragºza.h3 ha ov'rat, from raga, near, and waxeo, 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 ME;
all ye who are weary and heavy laden, and I will
give you rest.
Verse 5. Blessed are the meek] Happy, at
orgaeus, from rigor, easy, those who are of a quiet,
gentle spirit, in opposition to the proud and su-
percilious scribes and Pharisees, and their disci-
ples. We have a compound 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, a companion, or equal, because he who
is of a meek or gentle spirit, is ever ready to as-
sociate with the meanest of those who fear God,
feeling himself superior to none; and well know-
ing, 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, rºy yºv,
the land. Under this expression, which was com-
monly used by the prophets to signify the land 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. Besides, 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 authori-
ties in the various readings in Professor Gries-
bach's edition. The present arrangement cer-
tainly is most natural: 1. Poverty, to which the
promise of the kingdom is made. 2...Mourning
or distress, on account of this impoverished state,
to which consolation is promised. And 3. Jºſeek-
ness, 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 nourish-
ment, so has the soul. No being is indestructible
or unfailing in its nature but GoD ; 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 body; they are not suited to
its nature; earthly things cannot support the
soul, for the same reason. When the uneasy
sensation, termed hunger, takes place in the sto-
mach, we know we must get food, or perish.
When the soul is awakened to a sense of its
wants, and begins to hunger and thirst after righ-
teousness 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
57
The merciful, pure in heart,
*** 7 Blessed are the merciful:
Ajym *for they shall obtain mercy.
—ººt- 8 "Blessed are the pure in
heart: for “they shall see God.
ST. MATTHEW.
and peace-makers, are blessed.
9 Blessed are the peace-ma- ***
kers: for they shall be called Aºyº.
the children of God. CCI. 8.
10 "Blessed are they which are persecu-
a Ps. 41.1. Ch. 6. 14. Mark 11, 25.3 tim. 1.16, Hebr. 6. 10.
Jam. 2. 13.—b Ps. 15. 2. & 24. 4. Heb. 12. 14.
never inspires a prayer but with the design to
answer it, he who hungers and thirsts after the
full salvation of God, may depend on being speed-
ily and effectually blessed or satisfied, well-fed,
as the word xograo Snooyºrat 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 i. of
Virgil, AEneid iii. 55.
——Quid non mortalia pectora cogis,
Jłuri sacra FAMEs -
“O cursed hunger after gold! what canst thou
not influence the hearts of men to perpetrate 2"
How frequently do we find, inexplebilis honorum
FAMES-SITIENS virtutis—famoe srtis, the insa-
tiable hunger after honour, a thirst for virtue,
thirst after fame, and such like 2 Righteousness
here is taken for all the blessings of the New Co-
venant—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 par-
don ºf injuries, and almsgiving. Our Lord un-
doubtedly takes it in its fullest latitude here. To |
know the nature of mercy, we have only to con-
sult the grammatical meaning of the Latin word
misericordia, from which ours is derived. It is
composed of two words: miserans, pitying, and
cor, the heart; or miseria cordis, pain of heart.
Mercy supposes two things: 1. a distressed ob-
ject: 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 mature. The merciful man is here
termed by our Lord ºxengay, from exeos, which
is generally derived from the Hebrew ºn chil,
to be in pain as a woman in travail; or from 9%.
ilel, to cry, or lament grievously; because a mer-
ciful man enters into the miseries of his neigh-
bour, feels for, and mourns with him.
They shall obtain mercy.] Mercy is not pur-
chased 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 them-
selves? Whatever mercy a man shows to ano-
ther, 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. -
“The quality of mercy is not strained;
It droppeth as the gentle rain from heaven
Upon the place beneath. It is twice blessed;
It blesseth him who gives, and him who takes :
*Tis mightiest in the mightiest: it becomes
The throned monarch better than his crown.
It is an attribute of God himself;
And earthly pow'r doth them 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;
12.
1 John 8. 2, 3.−d 2 Cor. 4, 17. 2 Tim. 2.
1 Pet. 3. 14.
e I Cor. 13. 12.
And that same prayer doth teach us all to render
The deeds of merc
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 2 Oh! think on that,
And mercy then will breathe within your lips,
Like man, new made.
How shalt thou hope for mercy, rend'ring none?”
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 mercy 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 defile-
ment. A principal part of the Jewish religion
consisted in outward washings and cleansings: on
this ground they expected to see God, to enjoy
eternal glory; but Christ here shows, that a pu-
rification of the heart from all vile affections and
desires, is essentially requisite 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 illustra-
tion of this passage, quoted by Mr. Wakefield
from Origen, Contra Cels. lib. vi. “God has no
body, and therefore is invisible, but men of con-
templation can discern him with the heart and
understanding. But A DEFILED HEART CANNoT
SEE GoD : but HE MUST BE PURE who wish Es To
ENJoy A PROPER VIEw of A PURE BEING.”
Shall see God..] This is a Hebraism, which sig-
nifies possess God, enjoy his #. ; as seeing a
thing, was used among the Hebrews for possess-
ing it. See Psal. 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 SEE the kingdom of God,
i. e. he cannot enjoy it. So, John iii. 16, He
that believeth not the Son, shall not SEE life, i. e.
shall not be put in possession of eternal glory.
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 defile-
ment, were excluded from it. This also was ob-
viously typical. -
Verse 9. The peace-makers] Eugnºn, peace, is
compounded of eigely (sic) #y, connecting into one ;
for as war distracts and divides nations, families,
and individuals, 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 promoted in promoting that
of others; therefore, instead of fanning the fire
of strife, he uses his influence and wisdom to re-
concile the contending parties, adjust their dif-
ferences, and restore them to a state of unity.
As all men are represented to be in a state of
58
Genuine Christians are
A, ºf ted for righteousness' sake: for
A. oiyºs. theirs is the kingdom of heaven.
- 99E * 11 * Blessed are ye, when men
shall revile you, and persecute you, 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
CHAP. V.
persecuted they the prophets Aºi.
which were before you. An. Olymp.
13 T Ye are the salt of the -8°º
earth : * but if the salt have lost his savour,
wherewith shall it be salted ? it is thence-
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
a Luke 6. 22.-b 1 Pet. 4. 14.—c Gr. lying.—d Luke 6. 28.
Acts 5. 41. Rom. 5. 3. Jam. 1. 2. I Pet. 4. 18.-e Neh. 9. 26.
2 Chron. 36. 16. Ch. 28.34, 37. Acts 7.52. Thess. 2.15.
—f Mark 9.50. Luke 14. 34, 35.—g Prov. 4. 18. Phil. 2. 15.
hostility to God and each other, the Gospel is
called the Gospel 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 God, who is the Father of
peace and lover of concord; of that CHRIST, who
is the sacrifice and mediator of it; of that SPIRIT,
who is the nowrisher and bond of peace; nor of
that church 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 : # they who are persecuted by justice,
for they shall be perfect; happy they who are per-
secuted on my account, for they shall have a place
where they shall not be persecuted.”
Verse 10. They which are persecuted] Aeduay-
Azayou, they who are hard pressed upon, and pur-
sued with repeated acts of enmity. Parkhurst.
They are happy who suffer, seems a strange say-
ing 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 religion of Christ
gives no quarter to vice; so the vicious will give
no quarter to this religion, or to its professors.
For theirs is the kingdom of heaven.] That
spiritual kingdom, explained chap. iii. 2, and
that kingdom of glory, which is its counterpart
and consequence.
Verse II. When men shall revile you, and per-
secute] The persecution mentioned in the prece-
ding verse comprehends all outward acts of vio-
lence—all that the hand can do. This compre-
hends all calumny, slander, &c. all that the tongue
can effect. But as Jiaoweiv, which we render to
persecute, is a forensicterm, and signifies le-
gal persecutions and public accusations, which,
though totally unsubstantiated, were the means
of destroying multitudes of the primitive Chris-
tians, our Lord probably refers to such. No
Protestant can think, without horror, of the great
numbers burnt alive in this country, on such ac-
cusations, under the popish reign of her, who is
emphatically called #; Queen JMary.
Verse 12. Rejoice]. In the testimony of a good
conscience; for without this suffering has no-
thing but misery in it.
Be exceeding glad] Ayalaxiao'86, leap for joy.
There are several cases on record, where this
was literally done by the martyrs in Queen Ma-
ry's days.
Great is your reward in heaven] In the Talmud-
ical Tract Pirkey.Aboth, are these words: “Rabbi
Tarpon said, The day is short; the work is great:
*
—w-
the labourers are slow : the REWARD IS GREAT :
and the father of the family is urgent.”
The followers of Christ are encouraged to suſ-
fer . on two considerations. 1. They are
thereby conformed to the prophets who went be-
fore. 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 re-
ward is not of debt, bit of grace; Rom. vi. 23.
Verse 13. , Ye are the salt of the earth] Our
Lord shows here what the preachers of the Gos-
pel, and what all who profess to follow him,
should be ; the salt of the earth, to preserve the
world from putrefaction and destruction. See
the note on Lev. ii. 13. - :
But if the salt have lost his savour] That this is
possible in the land of Judea, we have proof from
Mr. JMaundrell, who, describing the Valley Q
Salt, speaks thus: “Along on one side of the val-
ley, towards Gibul, there is a small precipiceabout
two men's lengths, occasioned by the continual ta-
king 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 exposed to the rain, sun, and
air, though it had the sparks and particles of
salt, YET IT HAD PERFECTLY, LoST ITs SAvour :
the inner part, which was connected to the rock,
retained its savour; as I found by proof.” See his
Trav. 5th edit, last page. A preacher, or private
Christian who has lost the life of Christ, and the
witness of his Spirit, out of his soul, may be liken-
ed to this salt. He may have the sparks and
glittering particles of true wisdom, but without
its unction or comfort. Only that which is con-
nected 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 whder foot] There was a species
of Salt in Judea, which was generated at the
Lake Asphaltitis, and hence called bituminous
salt, easily rendered vapid, and of no other use
but to be spread in a part of the temple, to pre-
vent slipping in wet weather. This is probably
what our Lord alludes to in this place. The ex-
istence of such a salt, and its application to such
a use, Schoetgenius has largely proved in his Ho-
roº Hebraicaº, vol. i. p. 18, &c.
Verse 14. Ye are the light ſ 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 en-
lighten the world. , Light of the world, Eby -
ner Ólam, 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 re-
ceive light from the following passage in Maun-
drel's Travels. “A few points towards the north
the salt of the earth;
59
Christians are to let their
*.*.* that is set on a hill cannot be hid.
15 Neither do men “light a
candle, and put it under " a bu-
shel, but on a candlestick; and it giveth
light unto all that are in the house.
ió Let your lightso shine beforemen," that
they may see your good works, and "glorify
an. Ölym *
CCI. 3. p
ST. MATTHEW.
Tight shine before men.
your Father which is in heaven. A. M.4031.
17 | * Think not that I am come #&#.
to destroy the law, or the prophets; ***
I am not come to destroy, but to fulfil.
18 For, verily I say unto you, *Till heaven
and earth pass, one jot or one tittle shall in
no wise pass from the law, tillall be fulfilled.
a Mark 4, 21. Luke 8. 16. & 11. S3. –b The word in the original
signifies a measure containing about a pint less than a peck.
c 1 Pet. 2, 12.—d John 15. 8. 1 Cor. 14, 25.-e Rom. 3. 31.
& 10. 4. Gal. S. 24.—f Luke 16. 17.
(of Tabor), appears that which they call, the
JMount of Beatitudes, a small rising, from which
our blessed Saviour delivered his sermon in the
fifth, sixth, and seventh chapters of Matthew.
Not far from this little hill is the city Saphet, sup-
posed to be the ancient Bethulia. It stands upon
a very eminent and conspicuous mountain, and is
sEEN FAR and NEAR. ay we not suppose that
Christ alludes to this city in these words of his,
.4 city set on a hill cannot be hid?” p. 115. Ques-
nel remarks here : “The Christian life is some-
thing very high and sublime, to which we can-
not arrive #º pains; whilst 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. JWeither do men light a candle, and
put it wnder a bushel] A bushel, Azoëlo. —a mea-
sure both among the Greeks and Romans, con-
taining a little more than a peck English. From
some ancient' writers we learn, that only those
who had bad designs hid a candle 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 purposes of
murder, &c. See Wetstein, Kypke, Wolf, &c.
Verse 16. Let your light so shine] Or, more
literally, Thus let your light shine, Ovira Aak, La-
ºra, ra, bec. As the sun is lighted up in the firma-
ment 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; THUs let every follower of Christ, and es-
ecially every preacher of the Gospel, diffuse the
}. of heavenly knowledge, and the warmth of
divine love, through the whole circle of his ac-
quaintance. g
That they may see your good works] ... It is not
sufficient to have light—we must walk in the
light, and by the light. Our whole conduct
should be a perpetual comment on the doctrine
we have received, and a constant exemplification
of its power and truth.
.And glorify your Father] The following cu-
rious saying is found in Bammidbar Rabba, s. 15,
“The Israelites said to the holy blessed God,
Thou commandest us to light lamps to thee; and
yet thou art the Light of the world, and with thee
the light dwelleth. The holy blessed God an-
swered, I do not command this because I need
light; but that you may reflect light upon me, as
I have illuminated you;-that the people may
say, Behold how the Israelites illustrate him, who
illuminates them in the sight of the whole earth.”
See more in Schoetgen. Real Christians are the
children of God—they are partakers of his holy
and happy nature: they should ever be concern-
ed 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—nataxvorai, from nara, and Ava, I loose,
violate, or dissolve—I am not come to make the
law of none effect—to dissolve the connexion
which subsists between its several parts, or the
obligation men are under to have their lives regu-
lated by its moral precepts; nor am I come to
dissolve the connecting reference it has te the
good things promised. But I am come, ºrangogal,
to complete, to perfect its connexion and refer-
ence, to accomplish every thing shadowed forth
in the Mosaic ritual, to fill up its great design;
and to give grace to all my kilº, trangoºsts,
to fill up, or complete, every moral duty. In a
word, Christ completed the law : 1st, In itself,
it was only the shadow, the typical representation
of good things to come ; sº he added to it that
which was necessary to make it perfect, 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 ex-
act obedience, and verifying them by his death
upon the cross. 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 law
and the prophets. -
It is worthy of observation, that the word np.
gamar, 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 in-
culcated by him and his disciples: and this he and
they have done in the most pointed manner. See
the Gospels and Epistles; and see especially this
sermon on the mount, the Epistle of James, and
the Epistle to the Hebrews. And this meaning of
tfie word gives the clear sense of the apostle's
words, Coloss. i. 25, Whereof I am made a mi-
nister, ºrangaa’at row aoyoy row Geov, to fulfil the
word of God, i. e. to teach the doctrine of God.
Verse 18. For verily, I say unto you, till hea-
ven] 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, ºrgoa waipa, are for a time ;
but the things ... are not seen, are eternal,
alovia, ever-during,” 2 Cor. iv. 18. And the
word of the Lord endureth for ever.
One jot or one tittle] One yod, (), the smallest
letter in the Hebrew alphabet. One tittle, or
point, kepºix, either meaning those points which
serve for vowels in this language, "if they then
existed; or the apices, or points of certain let-
ters, such as n resh, or , daleth, n he, or n cheth,
(as the change of any of these into the other,
60
Threatenings against those
A.M. º. 19 "Whosoever therefore shall
A. D. 27.
Ajiyip. break one of these least com-
—“tº mandments, and shall teach
men so, he shall be called the least in the
kingdom of heaven: but whosoever shall
do and teach them, the same shall be call-
ed great in the kingdom of heaven.
a James 2, 10.-b Rom. 9, 31. & 10. 3.
would make a most essential alteration in the
sense, or, as the Rabbins say, destroy the world.)
That this saying, one jot, or one tittle, is a pro-
verbial mode of expression among the Jews, and
that it expressed the meaning given to it above,
is amply proved by the extracts in Lightfoot and
Schoetgen. 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.
“The book of Deuteronomy came and pros-
trated itself before the Lord, and said, “O Lord
of the world, thou hast written in me thy Law,
but now, a Testament defective in some parts is
defective in all. Behold, Solomon endeavours to
root the letter yod out of me? (in this text,
Deut. xvii. 5, cow, now Nº 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 order 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, s. 19, it is said: “Should any
person in the words of Deut. vi. 4, Hear, O
Israel, the Lord our God is inst achad, on E Lord,
change the ‘i daleth into a n resh, he would ruin
the world.” [Because, in that case, the word
-ins achar, would signify a strange or false God.]
“Should any one, in the words of Exod. xxxiv.
14, Thou shalt worship no oth ER, nns achar,
God, change in resh into 7 daleth, he would ruin
the world.” [Because the command would then
run, Thou shalt not worship the oNLY or true God.
“Should any one, in the words of Levit. xxii.
32, JNeither shall ye PROFANE, Yºnn techalelu,
my holy name, change n cheth into n hé, he would
ruin the world.”
mandment would then be, JWeither shall ye PRAISE
2ny holy name.]
“Should any one, in the words of Psal. cl. 6,
Eet every thing that hath breath PRAISE, bºnn
tehalel, the Lord, change in hò into n cheth, he
would ruin the world.” [Because the command
would then run, Let every thing that hath breath
PROFANE the Lord.]
“Should any one, in the words of Jerem. v.
10, They lied AGAINST the Lord, nin's beihovah,
change, a beth into 5 caph, he would ruin the
world.” [For then the words would run, they
lied LIKE the Lord.] -
“Should any one, in the words of Hosea v. 7,
They have dealt treacherously, nin's beihovah,
AGAINST the Lord, change a beth into 5 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,
CHAP. V.
[Because the sense of the com-
who break Christ's commandments,
A. TM. 403) 3.
20 For I say unto you, That
º A. D. 27.
except your righteousness shall A. biºn.
exceed " the righteousness of the °9′ + .
scribes and Pharisees, ye shall in no case
enter into the kingdom of heaven.
21 T Ye have heard that it was said " by
them of old time, "Thou shalt not kill;
c Or, to them.—d Exod. 20. 13. Deut. 5, 17,
There is none holy As the Lord, change 5 capſ,
into 3 beth, he would ruin the world.” [For then
the wards would mean, There is no holiness IN
the Lord.]
These examples fully prove that the Aziz kepata,
of our Lord, refers to the apices, points, or cor-
ners, that distinguish a beth from 5 caph; n cheth,
from n he , and n resh from 7 daleth. For the
reader will at once perceive, how easily a 5 caph
may be turned into a > beth ; a n hò into a n
cheth, and a n resh into a n daleth and he will
also see of what infinite consequence it is to write
and print such letters correctly.
Till all be fulfilled.]. Or, accomplished.
Though all earth and hell should join together to
hinder the accomplishment of the great designs
of the Most High ; yet it shall be all 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 nature itself. Every
sinner, who perseveres in his iniquity, shall sure-
ly 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 re-
markable 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, moral and venial sins.
See on chap. xxii. 36. -
Whosoever shall break] What an awful con-
sideration is this He who, by his mode of act-
ing, speaking, or explaining, the words of God,
sets the holy precept aside, or explains away its
Jorce and meaning, shall be called least—shall have
no place in the kingdom of Christ here, nor in the
kingdom of glory above. That this is the meaning
of these words, is evident enough from the foi.
lowing verse.
Verse 20. Except your righteousness shall ev.
ceed] repuaa evan. Unless your righteousness
abound more—unless it takes in, not only the let-
ter, but the spirit and design of the moral and
ºritual precept: the one directing 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 at-
tended to the letter of the Law, and had indeed
made even that of no effect by their traditions—
iſe shall not enter into the kingdom of heaven.
This fully explains the meaning of the preceding
verse. The old English word is nihcpſrnyr,
right-wiseness, i.e. complete, thorough, excellent
WISDOM. For a full explanation of this verse,
See Luke xviii. 10, &c.
Verse 21. Ye have heard that it was said by
them of old time] role apxa touc, to or by the an-
cients. By the ancients, we may understand
those who lived before the Law, and those who
lived wºnder it; for murder was in the most so-
6 |
Injurious words, and
*.*.*. and whosoever shall kill, shall
A. ºp. be in danger of the judgment:
–88: *— 22 But I say unto you, That
* whosoever is angry with his brother with-
out a cause, shall be in danger of the
2 1 John S. 15.
ST. MATTHEW.
harsh speeches censured.
judgment: and whosoever shall Axºl.
say to his brother, "Raca, shall Ajiymp.
be in danger of the council; but –ºtº-
whosoever shall say, Thou fool, shall be in
danger of hellfire. .
b That is, vain fellow. 2 Sam. 6. 20.
lemn manner, forbidden before, as well as wnder
the law, Gen. ix. 5, 6.
But it is very likely that our Lord refers here
merely to tº: and glosses relative to the
ancient Mosaic ordinance : and such as, by their
operation, rendered the primitive command of
little or no effect. Jºſwrder from the beginning
has been punished with death ; and it is, proba-
bly, 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 au-
thority may be that has instituted it. God, and
the greatest legislators that have ever been in the
universe, are of the same opinion.
quieu, Blackstone, and the Marquis Beccaria,
and the arguments and testimonies lately produ-
ced by Sir Samuel Romilly, in his motion for the
amendment of the criminal laws of this king-
dom. It is very remarkable, that the criminal
code published by Joseph II. late emperor of
Germany, though it consists of seventy-one capi-
tal crimes, has not death attached to any of them.
Even murder with an intention to rob, is punished
only with “imprisonment for thirty years, to lie
on the floor, to have no mourishment 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] § opyićoºkeyos—eikh, who is vainly
incensed. “This translation is literal ; and the
very objectionable phrase, without a cause, is left
out, gizm 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 brake the peace. Etºn, vainly, or as
in the common translation, without a cause, is
wanting in the famous Vatican MS. and two
others, the Ethiopic, latter Arabic, Saxon, Vul-
gate, two copies of the old Itala, J. J.Martyr, Pto-
tomeus, 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] yoxoc
garat, shall be liable to the judgment. That is, to
have the matter brought before a senate, com-
posed of twenty-three magistrates, whose business
it was to judge in cases of murder and other
capital crimes. It punished criminals by strang-
ting or beheading ; but Dr. Lightfoot supposes
the judgment of God to be intended. See at the
end of this chapter.
Raca] ºpy" from the Hebrew pn 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. Sect. 2.
See JMontes- |
"with some injurious act.
The council] ×vved gloy, the famous council
known among the Jews by the name of Sanhe-
drin. It was composed of seventy-two elders, six:
chosen out of each tribe. This grand Sanhedrin
not only received appeals from the inferior Sanhe-
drins, or court of twenty-three, mentioned above;
but could alone take cognizance, in the first in-
stance, of the highest crimes, and alone inflict
the punishment of stoning.
Thou fool] JMoreh, probably from ninp marah,
to rebel, a rebel against God, apostate from all
good. This term implied, among the Jews, the
highest enormity, 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. sect. 2. p. 212.
Shall be in danger of hell {...} Evox.og garai
als Thy yeavyay Tov zrvgos, shall be liable to the hell.
of fire. Our Lord here alludes to the valley of
the son of Hinnom, Ein a Ghi hinom. This place
was near Jerusalem, and had been formerly used
for those abominable sacrifices in which the idola-
trous Jews had caused their children to pass
through the fire to Molech. A particular place
in this valley was called Tophet, from nen tophet,
the fire-stove, in which some suppose they burnt
their children älive to the 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 ii. 12, Psal.
cxl. 12, Gen. iii. 24, xv. 17. It is very probable,
that our Lord means no more here than this: If
a man charge another with apostacy 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. 1st, Anger against a man, accompanied
2dly, Contempt; ex-
pressed by the opprobrious epithet raka, or'shal-
low brains. 3dly, Hatred and mortal enmity, ex-
pressed by the term moreh, or apostate, where
such apostacy could not be proved. Now, pro-
portioned to these three offences were three dif-
ferent degrees of punishment, each exceeding the
other in its severity, as the offences exceeded
each other in their different degrees of guilt.
1st, The judgment, 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 burnt alive in the valley of the
son of Hinnom. This appears to be the mean-
ing of our Lord.
Now if the above offences were to be so se-
verely punished, which did not immediately affect
the life of another, how much sorer must the
punishment of murder be 2 ver. 21. And as there
could not be a greater punishment inflicted than
62 *
Forgiveness of
A:º. thy gift to the altar, and there
–88 & rememberest that thy brother
hath aught against thee; ,
24 b Leave there thy gift before the
altar, and go thy way; first be reconciled
to thy brother, and then come and offer
thy gift. -
25 "Agree with thine adversary quickly,
"whiles thou art in the way with him; lest
at any time the adversary deliver thee to
a Ch. 8. 4. & 23. 19.-b See Job 42. 8. Ch. 18. 19. 1 Tim. 2. 8.
1 Pet. 3. 7.-c Prov. 25. 8. Luke 12. 58, 59.
CHAP. V.
** 4031. 23 Therefore * if thou bring ||
injuries inculcated.
the judge, and the judge deliver º.º.
thee to the officer, and thou be A. olymp.
cast into prison. 901, 8,
26 Verily I say unto thee, Thou shalt by
no means come out thence, till thou hast
paid the uttermost farthing.
27 T Ye have heard that it was said by
them of old time, * Thou shalt not com-
mit adultery:
28 But I say unto you, That whosoever
looketh on a woman, to lust after her,
d See Ps. 32. 6. Isai. 55. 6.—e Exod. 20. 14. Deut. 5. 18.—f Job
31. 1. Prov. 6, 25. See Gen. 34. 2. 2 Sam. 11. 2.
death, in the above terrific forms, and this was to
be inflicted for minor crimes; then the punish-
ment of murder must not only have death here,
but a hell of fire in the eternal world, attached
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 different degrees of punishment
prepared for different degrees of vibe; 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 neigh-
bour 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 observations on this
passage in the preface to this Harmony of the
Fvangelists. See his works, Vol. II. and the con-
clusion of this chapter.
Verse 23. Therefore if thou bring thy gift]
Evil must be nipped in the bud. An unkind
thought of another may be the foundation of that
which leads to actual murder. A Christian, pro-
perly speaking, cannot be an enemy to any man;
nor is he to consider any man his enemy, with-
out the fullest evidence : for surmises to the pre-
judice 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 follower of the Lamb
of God; especially when he receives the symbols
of that Sacrifice which was offered for the life of
the world, in what is commonly called the sacra-
ment 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 * offering to God whilst 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.” It
is our *. and interest, both to bring our
gift, and offer it too; but God will not accept of
any act of religious worship from us, while any
enmity subsists in our hearts towards any soul of
yman; 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 re-
vive love in the heart of another. The original
word, Jagow, which we translate gift, is used by
the Rabbins in Hebrew letters inn doron, whic
signifies not only a gift, but a sacrifice offered to
God. See several proofs in Schoetgen.
Then come and offer thy gift.] Then, when
either thy brother's reconciled to thee, or thou
hast done all in thy power to effect this reconci-
Jiation. My own obstinaëy and uncharitableness
must render me utterly unfit to receive any good
from God's hands, or to worship him in an accepta-
ble manner; but the wickedness of another can be
no hindrance to me, when I have endeavoured ear-
nestly to get it removed, though without effect.
Verse 25. Agree with thine adversary quickly]
.Adversary, ayridizoc, properly a plaintiff in law
—a perfect 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 should
make up matters with the utmost speed; as run-
ning 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 be-
tween thee and death. Now is the accepted
time. Thou art invited to return to God b
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.
Verse 26. The uttermost farthing..] Kodgayºrny.
The Rabbins have this Greek word corrupted
into Donºnp kordiontes, and pontonp, kontarik, and
say, that two nºnp prutoth, make a contarik,
which is exactly the same with those words in
Mark xii. 42, xerta čvo, o earl zoögayths, two mites,
which are one farthing. Hence it appears, that the
Aerºroy, º was the same as the prutah. The
weight of the prutah was half a barley corn, and
it was the smallest coin among the 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
6. -
Impure thoughts, &c. condemned. ST. MATTHEW.
A. M. 4031, hath committed adultery with
A:º her already in his heart.
99 ° 29 • And if thy right eye "of-
fend thee, * pluck it out, and cast it from
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.
a Ch. 18. 8, 9. Mark 9. 43–47.-b Or, do cause thee to offend.
c See Ch. 19. 12, Rom. 8. 13. 1 Cor. 9. 27. Col. 3. 5.
The offending eye, hand, &c.
30 And if thyright-hand offend Aºi.
thee, cut it off, and cast; it from A. olymp.
thee: for it is profitable for thee —ººt *—
that one of thy members should perish,
and not that thy whole body should be cast
into hell. -
31 It hath been said, "Whosoever shall
put away his wife, let him give her
d Deut. 24. 1. Jer, 3. 1. See Ch. 19. 3, &c.
Mark 10. 2, &c. -
relax in his claims, take a part for the whole, and
the composition be, in the end, both to his and
Q/our profit.
This text has been considered a proper foun-
dation on which to build not only the doctrine of
a purgatory, but also that of universal restora-
tion. š. 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 pro-
duced in proof of any doctrine. In the things
that concern our eternal salvation, we need the
most pointed and express evidence on which to es-
tablish the faith of our souls.
Verse 27. Ye have heard that it was said by
them of old]. By the ancients, Tous agxalous, is omit:
ted by nearly a hundred MSS. and some of them
of the very greatest antiquity and authority; also
by the Coptic, JEthiopic, Armenian, Gothic, and
Slavonian versions; by four copies of the old
Itala; and by Origen, Cyril, Theophylact, Eu-
thymius, and Hilary. On this authority Wetstein
and Griesbach have left it out of the text. -
Verse 28. Whosoever looketh on a woman, to
lust after her] Ezı5uana at authy, earnestly to co-
vet her. The verb extévºso, 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 I dare not translate it. To
the learned reader it will justify my translation,
and the unlearned must take my word. The
ETIOTMHXEI Yuvaikos Maaaayern; a yng, ºxtaya-
was adsor. Raphelius, on this verse, says, eartºv-
Azer, hoc loco, est turpi cupiditate mulieris potium-
dae 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 less inquisitive to know how
far the will of God extends, that they may please
him in performing it, than they are to know how
far they may satisfy their lusts without destroying
their bodies and souls utterly, by an open viola-
tion 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. If a man earnestly wish
to commit an evil, but cannot, because God puts
time, place, and º 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
sº
considered as his ; because God, in this case, as
in that above, takes the will for the deed. If vo-
luntary and deliberate looks and desires make
adulterers and adulteresses, how many persons are
there whose whole life is one continued crime 2
whose eyes being full of adultery, they cannot
cease from sin, 2 Pet. ii. 14. 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 multitude 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 se-
* if we desire ever to see the kingdom of
God.
Offend thee] Xzºvá &Auðst ce. Te fait broncher,
cause thee to stumble, French Bible. Xzaydaxºga,
is explained by Suidas, “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 com-
pounded of a kavčaxoy, a stumbling-block, or some-
thing that causes a man to trip, and A2882, pri-
vate, or hidden. Thus, then, the right eye may
be considered the darling idol; the right-hand,
the profitable employment, pursued on sinful prin-
ciples; 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 offl, We
must shut our senses against dangerous objects,
to avoid the occasions of sin, and deprive our-
selves 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 inno-
cent 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,
at the discretion of a surgeon, that they may pre-
serve 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 eter-
nal death of the soul. It is not enough to shut
the eye, or stop the hand; the one must be pluck-
ed out, and the other cut off. Neither is this
enough, we must cast them both from us. Not
one moment's truce with an evil passion, or a sin-
ful 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 divorce. 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
handsomer than his own wife, he might put his
64
Of lawful and
A. M. 4081. a writing of divorcement:
A. D. 27. - -
Aºp. 32 But I say unto you, That
XI. 8. -
* whosoever shall put away his
wife, saving for the cause of fornication,
causeth her to commit adultery: and who-
soever shall marry her that is divorced,
committeth adultery. -
33 T. Again, ye have heard that "it hath
CHAP. V.
wnlawful divorces.
been said by them of old time, *, *, *
“Thou shalt not forswear thyself, Ajlymp.
but "shalt perform unto the Lord —“tº
thine oaths: lºs
34 But I say unto you, * Swear not at all;
neither by heaven; for it is “God’s throne:
35 Nor by the earth; for it is his foot-
stool: neither by Jerusalem ; for it is
a Ch. 19. 9. Luke 16. 18. Rom. 7. 3. 1 Cor. 7. 10, 11.
n b Ch. 2S. 16.
Num. 30. 2. Deut. 5. 11–d Deut.
James 5. 12.-f Isai. 66. 1.
c Exod. 20. 7. Lev. 19. 12.
23. 23.-e Ch. 23. 16, 18, 22.
wife away; because it is said in the law, ſf she
Jind not favour in his eyes.” Deut. xxiv. 1.
Josephus, the celebrated Jewish historian, in
his life, tells us, with the utmost coolness and in-
difference, “About this time I put away my wife,
who had borne me three children, not being plea-
sed 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 allow-
ed by the school of Shammai, that no man was to
ut away his wife unless for adultery. The
school of Hillel gave much greater license.
Ji writing of divorcement] The following is the
common form of such a writing. See JMaimoni-
des and Lightfoot. -
“On the day of the week A. in the month B.
in the year C. from the beginning of the world,
according to the common computation in the pro-
vince of D. I., N., the son of N. by whatéver
name I am called, of the city E. with entire
consent of mind, and without any compulsion,
have divorced, dismissed, and expelled thee—
thee, I say, M. the daughter of M. by whatever
name thou are 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 called, of the city E.
so as to be free and at thine own disposaſ, to
marry whomsoever thou pleasest, without hinder.
ance 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.
REUBEN, son of Jacob, Witness.
ELIEZAR, son of Gilead, Witness.”
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]
Agyov zrogyetas, on account of whoredom.
nication signifies no more than the unlawful com-
nexion of unmarried persons, it cannot be used
here with propriety, when speaking of those who
are married. I have therefore translated Aoyow
"regyetaç, on ſtccount of whoredom. It does not
appear that there is any other case in which Je-
sus Christ admits of divorce. A real Christian
ought rather to beg of God the grace to bear pa-
tiently 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 per-
ºnitted; but what was permitted to an umcircum-
gised 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 connexion in the fear and
iove of God, and under his direction, will never
VoI. I 9
As for
need a divorce. But those who marry as passion
or money lead the way, may be justly consider-
ed adulterers 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 im-
precations, even in reference to things that are
true : and those who make vows and promises
which they either cannot perform, or do not de-
sign to fulfil, are not less criminal. Swearing in ci-
vil 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 ad-
ministered, people have been known to kiss their
thumb 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, vi. 13.
Perform unto the Lord thine oaths] The mora-
lity of the Jews on this point was truly execra-
ble: they maintained, that a man might swear
with his lips, and annul it in the same moment in
is heart. Rab. Akiba is quoted as an example
of this kind of swearing. See Schoelgen.
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 knave nor a liar; and an honest man
needs none, for his character and conduct 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.
Verses 34, 35. JYeither 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 occa-
sioned by some one's having taken the oath falsely.
Herod. l. iv.
Who is there among the traders and people of
this world who obey this law P A common swear-
er is constantly perjuring himself: such a person
should never be trusted. When we make any
romise contrary to the command of God, ta-
ing, as a pledge of our sincerity, either Gon
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 perfec-
tions upon the earth, his footstool; and shows,
that his holiness and his grace reign in his tom-
ple as the place of his residence. Let it be our
constant care to seek and honour God in all his
works. -
Verse 36. JWeither shall thout swear by thy head]
ſºor these plain reasons; 1st, God commands thee
| not to do it. 2dly, Thou hast nothing which is
$55
Against all profane and
*.*.*, *the city of the great King.
An olymp. 36 Neither shalt thou swearby
-** - thy head, because thou canst not
make one hair white or black.
37 ° But let your communication be,
ST. MATTHEW.
common swearing.
Yea, yea; Nay, nay: for what- ºgº.
soever is more than these co- An olymp.
meth of evil. CCI. S.
38 TYe have heard that it hath been said,
“An eye for an eye, and a tooth for a tooth:
a Ps. 48. 2. & 87. 3.-b Col. 4. 6. James 5. 12.
—ºr-
c Exod. 21, 24. Lev. 24, 20. Deut. 19. 21.
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 ever-
lasting misery.
Verse 37. Let your communication be, Yea, yea;
JVay, may] That is, a positive affirmation, or ne-
gation, according to your knowledge of the mat-
ter 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: - -
Ex860s yag &ot zewo: Saos at 3ao ruxhauv,
Oc 2'erggoy Axey keu824 ayu pgaway 2Axo de Gaćet.
- 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 con-
sidered 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 requirements of Eternal Truth, cometh of
evil; or, is of the wicked one—ew row orgyngow
early, i. e. the devil, the father of superfluities
and lies. One of Selden's MSS. and Gregory,
Nyssen, a commentator of the fourth century,
have ex rou diaCoxov early, is of the devil.
That the Jews were notoriously guilty of com-
mon swearing, for which our Lord particularly
reprehends them, and warns his disciples against;
and that they swore by heaven, by earth, by Je-
rusalem, by their head, &c. the following extracts,
made by Dr. Lightfoot from their own writings,
amply testify :
“It 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 if
the swearer be to swearby HIM that sent that pro-
phet, or that gave that book, nevertheless this is
ºnot an oath.’” MAIMONIDEs.
“If any adjure another by heaven or earth, he
is not guilty. TALMUDs;
“They swore by HEAVEN, Nºn 15 Expwn hash-
shamayim, cen hu, “. By heaven, so it is.”
BERAC. -
“They swore by the TEMPLE. When turtles
and young pigeons were sometimes sold at Jerusa-
BAB.
lem for a penny of gold, Rabban Simeon ben Ga- |
maliel said, ninjypn By this habitation, (that is,
}. this TEMPLE) I will not rest this might unless
they be sold for a penny of silver.” CHERITUTH,
C { © .
ap. 1.
“R. Zechariah ben Ketsab said, mnyon By
this TEMPLE, the hand of the woman departed not
out of my hand.”—R. Jochanan said, sººn ‘By
the TEMPLE, it is in our hand,’ &c. KETUBotii
and BAB. KudusHIN.
“Bava ben Buta swore by the TEMPLE, in the
end of the tract Cherithuth, and Rabban Simeon
ben Gamaliel in the beginning, ºx-hwº anyp ny—
Jłnd so was the custom in Israel. Note this, so
was the custom. JUCAS. fol. 56. -
“They swore by the city Jerusalem. Rab.
Judah saith, “He that saith, By JERUSALEM,
saith nothing, unless with an intent purpose he
shall vow towards Jerusalem.” Where also,after
two lines coming between those forms of swear-
ing and vowing, are added, boºns ºnly ºn
Bºvyna tºwnnº Dºwn” ‘Jerusalem, For Jeru-
salem, By Jerusalem.--The Temple, For the
Temple, By the Temple.--The_Altar, For the
.Altar, By the Altar.—The Lamb, For the
Lamb, By the Lamb.—The chambers of the Tem-
ple, 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.
Fire.—The Dishes, For the Dishes, By the
Dishes.—By all these things that I will do this to
you.” Tos APHT. ad NEDARIM.
“They swore by their own HEADs. ‘ One is
bound to swear to his neighbour, and he saith,
Twsn nanº my Vow (or swear) to me by the life
of thy head,’ &c. SANHEDR. cap. 3. -
“One of the holiest of their precepts relative to
swearing was this: “Be not much in oaths, al-
though one should swear concerning things that
are true : for in much swearing it is impossible
not to profane.’ Tract DEMAI.”—See Light-
foot's ºw. Vol. II. p. 149.
They did not pretend to forbid ALL common
swearing, but only what they term MUCH. A Jew
might swear, but he must not be too abundant in
the practice. Against such permission our Lord
opposes his Swear NOT AT ALL | He who uses
any oath, except what he is solemnly called by
the magistrate to make, so far from being a Chris-
tian, 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 will he not do.” READING MADE EASY.
Verse 38. An eye for an eye] Our Lord re-
| fers 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 at-
tended to at Athens, that if a man put out the
eye of another who had but one, the offender was
condemned to lose both his eyes, as the loss of one
would not be an equivalent misfortune. It seems
that the Jews had made this law (the execution
of which belonged to the civil magistrate,) a
ground for authorizing private resentments, and
all the excesses committed by a vindictive spirit.
Revenge was often carried to the utmost extre-
mity, 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 persuded, rº royngº ought to be
translated. Our Lord's meaning is, “Do not
66
Jägainst revenge, and
A, M. 4031. 39 But...I say unto you, * That
A. D. 27. º † b
A. §iºn, ye resist not evil: * but who-
Sº tº soever shall smite thee on thy
right cheek, turn to him the other also.
40 And if any man will sue thee at the
law, and take away thy coat, let him have
thy cloak also. -
a Prov. 20. 22. & 24, 29. Luke 6. 29. Rom. 12. 17, 19. 1 Cor. 6.
7. 1 Thess. 5. 15. 1 Pet. 3. 9.
repel one outrage 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 exhor-
tations belong to those principally who are perse-
cuted 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 resented: 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 disapprobation of such litigations as tend-
ed to destroy brotherly-kindness and charity. It
is evident he would have his followers to suffer ra-
ther the loss of all their property, than to have re-
course to such modes of redress at so great a risk.
, Having the mind averse from contentions, and
preferring peace and concord to temporal advan-
tages, is most solemnly recommended to all Chris-
tians. 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
Iºna II.
Coat] Xtrove, upper garment.—Cloak, ia artov,
wnder garment. hat 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..] Ayyapewa’et. This word is said
to be derived from the Persians, among whom the
king's messengers or posts, were called Ayyagou,
or Jingari. This definition is given both by He-
sychius and Suidas.
The Persian messengers had the royal autho-
rity for pressing horses, ships, and even men, to
assist them in the business on which they were
employed. These Angari are now termed Chap-
pars, 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 dis-
mounts the first man he meets, and takes his
horse. There is no pardon for a traveller that re-
fuses to let a chappar have his horse, nor for an
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
Cºxsº ºw Sukhreh geriſten. I find no Per-
sian word exactly of the sound and signification
of Ayyapo: ; but the Arabic 35lºsſ agharet,
signifies spurring a horse, attacking, plundering,
&c. The Greek word itself is preserved among
the Rabbins in Hebrew characters, ºnlyx anga.
ºria, 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 instan-
ces of this in his Horae Talmudicap,
CHAP. V.
resentment of injuries.
pel thee to go a mile, go with Aºi.
him twain. 90ſ. 8.
42 Give to him that asketh thee, and
“from him that would borrow of thee turn
not thou away. -
43 || Ye have heard that it hath been said,
41 And whosoever “shall com- **, *
b lsai. 50. 6. Lam. 3. 30.-c Ch. 27. 32. Mark 15. 21.-d Deut.
15. 8, 10. Luke 6. 30, 35.
We are here exhorted to patience and forgive-
IneSS :
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 under-
go 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, gentleness, and long-suffering, with-
out which disposition of mind, no man can either
be happy here or hereafter : for he that aven-
ges 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
such an expense, is dear indeed.
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 bur-
thened with common poor, or with necessitous
relatives. In all these matters, both prudence
and charity must be consulted. That God, who
makes use of the beggar's hand to ask our chari-
ty, is the same from whom we ourselves beg our
daily bread : and dare we refuse HIM , Let us
show at least mildness and compassion, when we
can do no more : and if we cannot or will not re-
lieve 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 footing. A rich man is one of God's stew-
ards. 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. Generosity is
godlike, but Justice has ever, both in Law and
Gospel, the first claim.
A loan is often more beneficial than an abso-
lute 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 encouragement to the idleness of him
who may not be very honest. However, no ad-
vantage should be taken of the necessities of the
borrower: he who does so, is at least half a mur-
derer. The lending which our Lord here incul-
cates, is that which requires no more than the re-
storation of the principal in a convenient time:
otherwise to live upon trust is the sure way to
pay double.
Verse 43. Thou shalt love thy neighbour, and
hate thine enemy.] Instead of ºrxhauov, neighbour,
the Codex Graevii, a MS. of the eleventh centu-
67
We must love
A.M. º. Thou shalt love thy neighbour,
• 2:27. b º
An Óiºp. " and hate thine enemy.
—Sºlº- 44 But I say unto you, *Love
your enemies; bless them that curse
you; do good to them that hate you ; and
pray " for them which despitefully use
you, and persecute you;
45 That ye may be the children of your
ST. MATTHEW,
our enemies, &c.
Father which is in heaven: for A.M. º.
º - A. D. 27.
°he maketh his sun to rise on An olymp.
the evil and on the good; and –ºtº-
sendeth rain on the just and on the un-
just. e
46 For if ye love them which love you,
what reward have ye? do not even the
publicans the same 2
a Lev. 19. 18.-), Deut. 28. 3. Ps. 41. 10.-c Luke 6. 27,85. Rom.
12. 14, 20. -
ry, reads quxov, friend. Thou shalt love thy
friend, and hate thine enemy. This was cer-
tainly the meaning which the Jews put on it :
for neighbour, with ther, implied those of the .
Jewish race, and all others were considered by
them as natural enemies. Besides, it is evident
that ºranatov, among the Hellemistic 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 neighbour, (ºrana toy, friend) to him who
fell among the thieves P. He who showed him
mercy: i. e. he who acted the friendly part. In
Hebrew, yn reang, signifies friend, which word
is translated ºrana toy by the LXX. in more than
one hundred places. Among the Greeks it was
a very oomprehensive term, and signified every
man, not even an enemy excepted, as Raphelius
on this vérse has shown from Polybius. The
Jews 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
erish, 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 neigh-
bour.” Maimon. This shows, that by neigh-
bour they understood a Jew ; one who was of the
same blood and religion with themselves.
Verse 44. Love your enemies] This is the
most sublime piece of morality ever given to man.
Has it appeared wnreasonable and absurd to some?
It has. And why P. Because it is natural 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 designs to make men happy.
Now he is necessarily miserable who hates ano-
ther. Our Lord prohibits that only, which, from
its nature, is opposed to man's happiness. 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 I have
it not. Seek it from God; it is that kingdom of
heaven which Christ came to establish upon earth.
See on chap. iii. 2. This one precept is a suffi-
cient proof of the holiness of the Gospel, and of
the truth of the Christian religion. . Every fºlse
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 cor-
rupt nature.
Bless them that curse you] Evacy.stre, give them
good words for their bad words. See the note on
Gen. ii. 3.
Do good to them that hate you) Give your
d Luke 23. S4. Acts 7. 60. 1 (.or. 4. 12, 18. 1 Pet. 2. 23. & 3.9.
e Job 25. S.—f Luke 6. 32.
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]
Ezrapewºoyºttey, from ºri, against, and Aphr, Jºlars,
the heathen god of war. Those who are making
continual war upon you, and constantly harassing
and calumniating you. ... for them—This is
another exquisitely reasonable precept. I can-
not change that wicked man's heart; and while
it is unchanged he will continue to harass me:
God alone can change it: then I 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] Alakovºay, those who press
hard on and pursue you with hatred and malice,
accompanied with repeated acts of enmity. ... .
In this verse our Lord shows us that a man may
be our enemy in three different ways.
First, in his heart, by hatred.
Secondly, in his words, by cursing or using dire-
ful imprecations (katap op. Gyous) against us.
Thirdly, in his actions, by continually harass-
ing and abusing us. -
He shows us also how we are to behave to those.
The hatred of the first, we are to meet with love.
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 you?'
Father] Instead of Juot, children, some MSS. the
latter Persic version, and several of the primitive
Fathers, read Éaotou, that ye may be like to or re-
semble your Father who is in heaven. This is cer-
tainly our Lord's meaning. As a man's child is
called his, because a partaker of his own nature,
so a holy person is said to be a child of God, be-
cause 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 enemies.” 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 imi-
tate him.
Verse 46. For if ye love them which love yowl
He who loves only his friends, does nothing for
God's sake. He who loves for the sake of plea-
sure or interest, pays himself. God has no ene-
my which he hates but sin; we should have no
Other. -
The publicans] That is, tax-gatherers, rexoyat,
from Texos, a taw, and wyeokai, I buy or farm. A
|farmer or collector of the taxes or public revenues,
- 68
* We must resemble
A.M. º. 47 And if ye salute your bre-
An olymp, thren only, what do ye more
–88 tº than others ? do not even the
publicans so 7
CHAP. V.
our heavenly Father.
48 I "Be ye therefore per- A,”; ºr
fect, *even "as your Father, A. Giyºp.
which is in heaven, is per- •
fect. - -
a Gen. 17. 1. Lev. 11.44 & 19.2. Luke 6. 36. Col. 1. 28.
& 4, 12. James 1.4. 1 Pet. 1. 15, 16–0 Eph. 5.1.
Of these there were two classes; the superior,
who were Romans 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 Romans, 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 govern-
ment 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 tithe farmers in a certain country—a
principal cause of the public burthens and dis-
content. One quotation, of the many produced
by Kypke, will amply show in what détestation
they were held among the Greeks.
beasts were the most cruel 2 answered, Ey a sy
'rous ogeºty, agarot Rai Agovºres' ey de rous ºrox early
TEAQN A I k at a vkopayrou. Bears and lions in the
nountains ; and TAX-GATHERERs and calumnnia-
tors, in cities. - -
Verse 47. And if ye salute your brethren only]
Instead of adºxºove, brethren, upwards of one hun.
dred MSS. and several of them of great authority
and antiquity, have pixovº, friends. The Armé-
nian, Slavonic, and Gothic versions, with the lat-
ter Syriac, and some of the primitive Fathers,
agree in this reading. 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 Codec Graević on ver. 43.
On the subject of giving and receiving saluta-
tions in Asiatic countries, Mr. Harmer, Obser-
Vat. Vol. ii. p. 327, &c. edit. 1808, has collected
much valuable information: the following extract
will be sufficient to elucidate our Lord's mean-
Ing. -
Dr. Doddridge supposes that the salutation
our Lord refers to, Matt. v. 47, If ye salute
8/our brethren only, what do ye more than others ?
do not even the publicans so 2 means embracing,
though it is a different 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, (Ecclus. xxx.
19,) whereas, the word we translate salute, is of a
much more general nature : , this, I apprehend,
arose from his being struck with the thought, that
it could never be necessary to caution his disci-
ples, not to restrain the civilities of a common
salutation to those of their own religious party.
Juvenal, when he satirizes the Jews of the apos-
tolic age for their religious opinions, and repre-
sents them as unfriendly, and even malevolent to
other people; Sat. xiv. and when he mentions
their refusing to show travellers the way, Non
ºnonstrare 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 reason
to believe, from these words of CHRIST, that ma-
By of them at least would not, and that even a
Jewish publican received no salutations from one
| day to you ; or Friend, how do you do?
of his own nation, excepting brother publicans.
“Nor shall we wonder at this, or think it re-
quisite to suppose the word we translate salute,
(aazračcºat) and which certainly, sometimes at
least, signifies nothing 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 inhabitants of
the east seem to want this admonition of our
Lord. “When the Arabs salute one another,”
according to Niebuhr, “it is generally in these
terms, Salām aleilcum, 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, .4nd the mercy and blessing of
| God. The Mohammedans of Egypt and Syria
e | never salute a Christian in this manner; they
Theocritus being asked, Which of the wild |
content themselves with saying to them, Gº.
€
Arabs of Yemen, who seldom see any Christians,
are not so zealous but that sometimes they will
give them the Salām aleiſcum.”
“Presently after he says: “For along time I
thought the Mohammedan custom of saluting
Christians, in a different manner from that made
use of to those of their own profession, was an ef-
fect of their pride and religious bigotry. I salu-
ted them sometimes with the Salām aleikum, and
I had often only the common answer. At length
I obseryed in JWatolia, that the Christians them-
selves flight probably be the cause that Moham-
medans did not make the same return to their
civilities that they did to those of their own reli-
gion. For the Greek merchants, with whom I
travelled in that country, did not seem pleased
with my saluting Mohammedans in the Moham-
medan manner. And when they were not known
to be Christians, by those Turks whom they met
with in their journeying, (it being allowed Chris-
tian travellers, in those provinces, to wear a
white turban, Christians in common being obliged
to wear the sash of their turbans, white striped
with-blue, that banditti might take thern at a dis-
tance for Turks and people of courage) they ne-
ver answered those that addressed them with the
compliment of Salām 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 address the Protestants that live among
them with the compliment, JESUS CHRIST be
praised ; and when such a thing happens by mis-
take, the Protestants do not return it after the
| manner in use among Catholics, For ever and
ever, Almen 1
“After this the words of our Lord in the close
of the fifth of Matthew, want no further com-
mentary. 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 pub-
jicans, but not to heathens; though the more rigid
Jews would not do it to them, any more than to
heathems; 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
69.
…” -
Dr. Lightfoot on Courts of
this case, though that, doubtless, was practised
anciently 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 dia-
bolic treachery. To pretend much love and af.
fection for those for whom we have neither—to
use towards them complimentary phrases, to
which we affix no meaning, but that they mean
mothing, is highly offensive in the sight of that
God by whom actions are weighed and words
judged.
Do not—the publicans] Texayat, but e3vuzot,
heathens, is adopted by Griesbach, instead of
ºrexoval, on the authority of Codd. Vatican, &
Bezae, and several others; together with the Cop-
tic, Syriac later, and Syriac Jerusalem ; two Ara-
bic, Persic, Slavonic; all the Italabutone; Vulgate,
Saxon, and several of the primitive Fathers.
Verse 48. Be ye therefore perfect—as your
Father] God himself is the grand law, sole giv-
er, and only pattern of the perfection which he re-
commends to his children. The words are very
emphatic, evea'66 ovy wagic ºrexelot, Ye shall be
therefore perfect—ye shall be filled with the Spirit
of that God whose name is mercy, and whose na-
ture is love. God has many imitators of his pow-
er, independence, justice, &c. but few of his love,
condescension, and kindness. He calls himself
LovE, to teach us that in this consists that perfec-
tion, the attainment of which he has made both
our duty and privilege; for these words of our
Lord include 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 satisfactory answer: “Ye shall be perfect as
aſour Father who is in heaven is perfect.”—As in
is 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, cry
out, This is impossible. Whom does this argu-
ing reprove 2—God, who on this ground, has giv-
en a command, the fulfilment of which is impos-
sible. “But who can bring a clean out of an un-
clean thing 2" God Almighty—and however in-
veterate the disease of sin may be, the grace of
the Lord Jesus can fully cure it; 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 º' Wherever he
is found who loves God with all his heart, Soul,
mind, and strength; and his neighbour as him-
self: and for the 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 22d verse of this
chapter. I subjoin the substance of what he
says. Having given a general exposition of the
word brother, which the Jews understood as sig-
nifying none but an Israelite—eyoxos, which we
translate is in danger of, and what he shows the
Jews used to signify, is exposed 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.
tº
7ſ)
ST. MATTHEW.
Judicature among the Jews.
The FIRST is causeless anger, which he thinks
too plain to require explanation ; but into the
two following he enters in considerable detail:
“The SEcond. Whosoever shall say to his
brother, ‘ Racha,’ a nickname, or scornful title
usual, which they disdainfully put one upon ano-
ther, and very commonly; and therefore our
Saviour has mentioned this word, the rather be-
cause it was of so common use among them.
Take these few examples:
“A certain man sought to betake himself to
repentance, (and restitution.) His wife said to
him, “Rekah, if thou make restitution, even thy
; : about thee is not thine own,’ &c. Tanchum,
Ol. 5.
“Rabbi Jochanan was teaching concerning the
building of Jerusalem with sapphires and dia-
monds, &c. One of his scholars laughed him to
scorn. But afterward, being convinced of the
truth of the thing, he saith 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 wouldest not
have believed,’ &c. JMidras Tillin, fol. 38. col. 4.
... “To what is the thing like 2 To a king of
flesh and blood, who took to wife a king's daugh-
ter: 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 a cup ;” she said unto him, ‘ Rekah, I am
a king's daughter,’ &c. Idem in Psalm crxxvii.
“A Gentile saith to an Israelite, “I have a
choice dish for thee to eat of.” He saith, ‘What
is it 2" He answers, Swine's flesh.” He saith
to him, ‘ Rekah, even what you kill of clear.
beasts, is forbidden us, much more this.’ Tan-
chum, fol. 18. col. 4. +.
“The THIRD offence is to say to a brother,
* Thou fool, which how to distinguish from Ra-
cha, which signifies an empty fellow, were some
difficulty, but that Solomon is a good dictionary
here for us, who takes the term continually here
for a wicked wretch and reprobate, and in oppo-
sition 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 spi-
rituál and eternal estate. And this last does more
especially hit the scribes and Pharisees, who ar-
rogated to themselves only to be called Expon
chocamim, wise men, but of all others they had
this scornful and uncharitable opinion, “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 no-
tice of these two traditions of the Jews, which
our Saviour seems to face, and to contradict.
“1st, That they accounted to command, Thou,
shalt not kill, to aim only at actual murder. . So
that in their collecting the six hundred and thir-
teen precepts out of the law, they understand
that command to mean but this : “That one should
not kill an Israelite,’ and accordingly they allot-
ted 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
violation of that command no further; 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.
§ Hypocrisy to be avoided
§:
“2d, They allotted that murder only to be judg-
edby the council or Sanhedrin, that was committed
by a man in propria persona, let them speak their
own sense, &c. Talm. in Sanhedrin, per. 9.
“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
âny how in his own person, lo! such an one must
be put to death by the Sanhedrin : 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 of
blood, and the guilt of shedding of blood is upon
him, and he is liable to death by the hand of Hea-
ven, but he is not to be put to death by the San-
hedrin. And whence is the proof that it must be
thus P. Because it is said, He that sheddeth man’s
blood, by man shall his blood be shed. This is he
that slays a man himself, 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 manslayers and
the like, who are not liable to death by the San-
hedrin; if the king of Israel will slay them by the
judgment of the kingdom, and the law of nations,
he may,” &c. Jºlaym. ubi supr. per. 2.
“You may observe in these wretched tradi-
tions a twofold killing, and a twofold judgment :
a man's killing another in his own person, and
with his own hand, and such an one liable to the
judgment of the Sanhedrin, and 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 judgment is used in the lat-
ter 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 commonly understood,
CHAP. VI.
tº almsgiving.
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 lia-
ble 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 mur-
der with his own hand, is liable to the council, or
Sanhedrin, as a murderer; but I say unto you,
that he that but calls his brother Racha, as com-
mon a word as ye make it, and a thing of nothing,
he is liable to be judged by the Sanhedrin. e
“Lastly, he that saith to his brother, Thow
fool, wicked one, or cast-away, shall be in danger
of hell-fire, eyoxo; etc yievyay rugog. There are two
observable things in the words. The first is the
change of case from what was before; there it
was said tº kgtael, rºguyed gº, but here, etc yeavvay.
It is but an "emphatical raising of the sense, to
make it the more feeling, and to speak home. He
that saith to his brother, Raka, shall be in dan-
ger of the council; but he that says, Thow fool,
shall be in danger of a penalty even to hell-fire.
And thus our Saviour equals the sin and penalty in
a very just parable. Unjust 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.
“2d, It is not said, et; rug yeavyns, To the fire
Qſ hell, but eus yeavyay ºrvgos, To a hell of fire ; in
which expression he sets the emphasis still high-
er. And besides the reference to the valley of
Hinnom, he seems to refer to that penalty used
by the Sanhedrin of burning : 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 ano-
ther 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 terri-
ble penalty was this burning, he doth in this clause
raise the penalty 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 almsgiving, 1–5. Of prayer, 6–8.
should pray, 9–13. Of forgiveness, 14, 15.
Of the single eye, 22, 23.
The Lord's prayer or model; according to which Christians
4, 15. Of fasting, 16, 17. -
The impossibility of serving two masters, 24. Qf contentment and confi-
Of laying up treasures, 18–21.
dence in the Divine providence, 25–32. Directions about seeking the kingdom of God, 33, 34.
A. M. 4031. AKE heed that ye do not
A. D. 27.
An Ólymp. your “alms before men, to
–88 & 3 be seen of them: otherwise ye
have no reward "of your Father Aºi.
- - - e - Jºº. . • 2 ſ.
which is in heaven. An Olyinp.
2 Therefore " when thou doest & 3.
aOr, righteousness. Deut. 24. 18. Ps. 112.9. Dan.
4. 27. §Cor. 9. 9, 10.-b Or, with. –c Rom, 12. 8.
NOTES ON CHAPTER VI
Verse 1. That ye do not your alms] Aikatoovyny
**oy an ºrately, perform not your acts of righteous-
ness—such as almsgiving, fasting, and prayer,
mentioned immediately after. Instead offizaioav-
why, righteousness, or acts of righteousness, the
reading in the text, that which has been com-
monly received, is exem:10avyny, alms. But the
first reading has been inserted in several editions
and is supported by the Codd. Vatican, and Bezae,
some others, and several versions, all the Itala.
except one, and the Vulgate. The Latin Fathers
have justitiam, a word of the same meaning.
Mr. Gregory has amply proved, Hpts tsidekah,
righteousness, was a common word for alms
among the Jews. Works, 4to. p. 58. 1671. R. D.
º,
7 |
..?lms must be given
A. M. 4031, thine alms, * do not sound a
A. D. 27. - -
A. olºp. trumpet before thee as the hy-
—ººt-pocrites do, in the synagogues
a Or, cause not a trumpet to be sounded. Prov. 20. ".
Kimchisays, that nºns tsidekah, Isai. lix 14, means
almsgiving.; and the phrase np is no natan tsi-
dekah, is used by the Jews to signify the giving of
alms. . The following passage from Dr. Lightfoot
shows that it was thus commonly used among the
Jewish writers: - -
“It is questioned,” says he, “whether JMatthew
writ Exchaowuyny, alms, or Atkatoovyny righteous-
mess. I answer, -
“I. That our Saviour certainly said np is tsi-
dekah, righteousness, (or in Syriac snpº zidkatha)
I make no doubt at all ; but, that that word
could not be otherwise understood by the com-
mon people than of alms, there is as little doubt
to be made. For although the word rip-is tside-
kah, according to the idiom of the Old Testament,
signifies nothing else than righteousness : yet
mów, when our Saviour spoke these words, it sig-
nified nothing so much as alms.
“ II. : Christ used also the same word Nnpº
zidkatha, righteousness, in the three verses next
following, and Matthew used the word exem, covyn,
alms : but by what right, I beseech you, should
he call it Jizaioavyºv, righteousness, in the first
verse; and exemaoguyny, alms, in the following ;
when Christ every where used one and the same
word P. 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 rip-is tsidekah, or snpni zidkatha, xin
these four first verses ; but that, speaking in the
dialect of common 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 contributed very much
to justification. Hear the Jewish chair in this
matter—For one farthing given to a poor man in
alms, a man is made partaker of the beatific vision:
where it renders these words, Psal. xvii. 15. I
shall behold thy face in righteousness, after this
manner, I shall behold thy face, BECAUSE of ALMS.
Bava. Bathra.
“This money goeth for alms, that my sons may
tive, and that I may obtain the world to come. Bab.
Rosh. Hashshanah. -
“.4 man's table now expiates by alms, as here-
tofore the altar did by sacrifice. Beracoth.
“If you afford alms out of your purse, God
will keep you from all damage and harm. Hieros.
eah. -
“Moxop AzEs the king bestowed his goods libe-
rally wipon the poor, and had these words spoken
to him %. his kinsman and friends—‘Your ances-
tors increased both their own riches, and those that
were left them by their fathers; but you paste both
your own and those of your ancestors.” To whom
he answered: “JMy fathers laid up their wealth on
earth : I layºup mine in heaven. As it is gritten,
Truth shall flourish out of the earth, but Righte-
ousness shall look down from heaveh. Jºly fa-
thers 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. JMy fathers treasured up
when power was in their hands ; but I where it
is not. As it is said, Justice and judgment is the
habitation of his throne. JMy fathers heaped wº
ST. MATTHEW.
without ostentation,
and in the streets, that they may ºf * *
have "glory of men. Verily, I say Ajº.
unto you, They have their reward. ºf .
b 2 Kings 10. 16.
Jor others ; 1 for myself. As it is said, And this
shall be to thee for righteousness. They scrg-
ped together for this world; I for the world to
come. As it is said, Righteousness shall deliver
from death: Ibid. these things are also recited
in the Babylonian Talmud.
“ You see plainly in what sense he understands
righteousness, namely, in the sense of alms : and
that sense not so much framed in his own imagi-
nation, as in that of the whole nation, and which
the Royal Catechumen 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 prevail-
ed with the deceived people, that they pointed
out alms by no other name ſº within one
single word) than mp is 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 be-
ing clean by the washing of their hands from
their own opinion of the 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 clean-
ness by the washing of hands; and not rather
by the performance of charity.” LIGHTFoot's
Works, Vol. II. p. 153. -
Before men.] 5. Lord does not forbid public
almsgiving, fasting and prayer, but simply cen-
sures those vain and hypocritical persons who do
these things publicly, that they may be seen of
ºnen, 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;
Take YE heed. In this verse the address is point-
ed—and THou–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 excessively self-righteous and vain. Ila-
ving 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 ambition. There
is a custom in the east not much unlike this.
“The derveeshes carry horns with them which
they frequently blow when any thing is given to
them in honour of the donor. i. 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 hypo-
crites might be disposed to confine their alms-
giving to those that they knew would pay them
this honour.” HARMER's Observat. vol. i. p. 474.
It must be granted, that in the Jewish writings
there is no such practice referred to as that which
I have supposed above, viz. blowing a trumpet
to gather the poor, or the poor blowing a horn
72
Hypocrisy to be
*** , 3 But when thou doest alms,
Ajymp, let not thy "left hand know what
-** thy right hand doeth:
4 That thine alms may be in secret:
and thy Father which seeth in secret,
himself "shall reward thee openly.
5 T And when thou prayest, thou shalt
not be as the hypocrites are : for they |
a Psal. 44. 21. 2 Cor. 9. 7.—b Luke 14, 14.
---
when relieved. Hence some learned men have
thought that the word new shopher, a trumpet, re-
fers to the hole in the public almschest, 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 * termed nymphy
§. trumpets, by the Rabbins; of this
Schoetgen furnishes several examples. An osten-
tatious man, who wishes 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 nBw, a axºručely, to sound
the trumpet. The Jerusalem Gemara, Tract
Shekalim, describes these nºnpw shopheroth thus—
These trumpet holes were crooked, narrow above
and wide below, in order to prevent fraud. As
our Lord only uses the wº £ch araxrians, it
: 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 re-
proof.
Works of charity and mercy should be done as
much in private as is consistent with the advance-
ment of the glory of God, and the effectual relief
of the poor. * 3.
In the synagogues and in the streets.] That
such chests or boxes for receiving the alms of ||
well-disposed people, were placed in the syna-
gogues, we may readily believe ; but what were
the streets & Schoetgen supposes that courts and
avenues in the temple and in the synagogues may
be intended—places where the people were accus-
tomed 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 recom-
pense in this life ; and could expect none in the
world to come.
Verse 3. Let not thy left hand know]. In many
cases, 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 pow-
er and inclination to perform. We must go even
further: and conceal them as far as is possible
from ourselves, by not thinking of them, or eye-
ing them with complacency. They are given to
GoD, 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
fullest proofs of his acceptance of thy work of
faith and labour of love, by increasing that sub-
VoI, J. ( 10 )
CHAP. VI. .
avoided in prayer.
love to pray standing in the syna- ºr
gogues, and in the corners of the Ajºymp.
streets, that they may be seen g
of men. Verily I say unto you, They
have their reward.
6 But thou, when thou prayest, “enter
into thy closet, and when thou hast shut
thy door, pray to thy Father which is in
c 2 Kings 4. 33.
–4
stance 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 thew prayest] ‘Oray ºrgo-
a eux". IIgoa'eux", prayer, is compounded of ºrgaar,
with, and evžh, a vow, because to pray right, a man
binds himself to God as by a vow, to live to his
glory, if he will grant him his grace, &c. Evzoºge
signifies to pour out prayers or vows, from ev, well,
and xed, 1 pour out ; probably alluding to the
offerings or libations which were poured out be-
fore, or on the altar. A proper idea of prayer is,
a pouring out of the soul unto God, as a free-will
#. solemnly and eternally dedicated 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 Tive independently
of God: this was the first curse, and continues
to be the great curse of mankind. In the begin-
ning 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 lan-
guage without the spirit of prayer.
Thou shalt not be as the hypocrites] Tºrok gºret.
From vºro, whder, and x givºuai, to be judged,
thought: properly a stage-player, who acts under
a mask, personating a character different from
his own; a counterfeit, 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 reli-
gion except the outside. -
Love to pray standing in the synagogues and in
the corners of the streets.] The Jewish phylac-
terical 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 vainglory, contrived to be over-
taken in the streets by the canonical hour, that
they might be seen by the people, and applauded
for their great and conscientious piety. See
Lightfoot. As they had no piety but that which
was outward, they endeavoured to let it fully ap-
pear, 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.
Verse 6. But thou, when thou prayest] This
is a very impressive and emphatic address. But
THou ! whosoever thou art, Jew, Pharisee, Chris-
tian—enter into thy closet. Prayer is the most
secret intercourse of the soul with God, and as
it were the conyersation of one heart with ano-
- * c >
f J
Bireetions, &c.
A. M.4031. secret; and thy Father, which
A.3; seeth in secret, shall reward thee
–88 tº openly.
7 But when ye pray, * use not vain repe-
titions, as the heathen do : " for they
ST. MATTHEW.
concerning prayer.
think that they shall be heard *, *, *::::
for their much speaking. -
8 Be not ye therefore like unto
them : for your Father knoweth what
things ye have need of, before ye ask him.
An. Ólymp.
CCI. 3.
a Eccles. 5. 2. Ecclus. 7. 14.
b 1 Kings 18. 26, 29.
ther. The world is too profane and treacherous
to be of the secret.. We must shut the door
against it: endeavour to forget it, with at the
affairs which busy and amuse it. Prayer requires
retirement, 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, I Cor.
iii. 16. To this º º º retire even in
ublic prayer, and in the midst of Company.
p }.}. openly..] What goodness is there
equal to this of {...} 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 ser-
vices, and reckons to his subjects’ account, even
their trust and confidence in begging all things
of him : 2
Verse 7. Use not vain repetitions] Mh garroxo-
onants. Suidas explains this word well; “roxy-
Xoyla, much speaking, from one Battus, who made
very prolix hymns, in which the same idea fre-
quently recurred.” “..A frequent repetition of
awful and striking words may often be the result
of earnestness and fervour. See Dam. ix. 3—20.
but great length of prayer, which will of course
involve much sameness and idle repetition, natu-
rally creates fatigue and carelessness in the wor-
shipper, and seems to suppose ignorance or inat-
tention in the Deity; a fault against which our
Lord more particularly wishes to secure them.”
See ver. 8. This judicious note is from the late
Mr. Gilbert Wakefield, who illustrates it with the
following quotations from the Heautontimorume-
mos of Terence,
Ohe'ſ jam desine Deos, wator, gratulando
OBTIJN DERE,
Tuao, esse inventam gnatam : ziisi illos ea:
TUo INGENIo judicas,
Ut nil credas INTELLIGERE, nisi idem Dic-
- TUM SIT CENTIES.
“Pray thee, wife, cease from stuNNING the gods
with thanksgivings because thy child is in safety;
unless thou judgest of them from thyself, that they
cannot UNDERSTAND a thing, unless they are told
of it a HUNDRED TrMEs.” 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 ve-
hement motions, and the order and politeness of
the expressions, are things which compose a mere
human harangue, not an humble and Christian
prayer. Our trust and confidence ought to pro-
ceed 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 HEDAYAH, that a person
offering up prayers to God, should say, “I be-
seech thee, by the glory of thy heavens !” or,
“by the splendour of thy throme 1” for a style of
this nature would lead to suspect that the Al-
mighty derived glory from the heavens: whereas
the heavens are created, but God with all his at-
tributes is eternal and inimitable. HEDAYAH,
vol. iv. p. 121.
This is the sentiment of a Mohammedan ; and
yet for this vain repetition, the Mohammedans are
peculiarly remarkable; they often use such words
as the following:
~ b → b → ; Q \, \! \; \; \; A \, \!
r:#2 *-\, tº 3 ºr
sº-ſºº, 2 Jºs) (;
O God, O God, O God, O God!—O Lord, O Lord,
O Lord, O Lord!—O living, O immortal, O living,
O immortal, Oliving, O immortal, O living, Ö
immortal —O Creator of the heavens and the
earth!—O thou who art endowed with majesty
and authority, O wonderful, &c. I have extracted
the above from a form of prayer used by Tipoo
Sahib, which I met with in a book of devotion;
in which there were several prayers 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 Chris-
tians. The heathens abounded with them; see
several quoted by Lightfoot.—Let the parricide
be dragged 2 We beseech thee, Augustus, let the
arriºlete dragged This is the thing we ask,
let the parricide be dragged 1 Hear ws, Caesar;
let the false accusers be cast to the lion tº Hear us,
Caesar, let the false accusers be condemned to the
lion Hear ws, Caesar, &c. It was a maxim
among the Jews, that “he who multiplies prayer,
must be heard.” This is correct, if it only imply
\; (x㺠º tº sº-9
perseverance 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 reprehends: Be not as the hea-
then—use not vain repetitions, &c.
...As the º he Vatican MS. reads jºro-
agital, like the hypocrites. Unmeaning words,
useless repetitions, and complimentary phrases in
prayer, are in general the result of heathenism,
hypocrisy, or ignorance. i
erse 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 animate his hope, to raise his soul from
earth to heaven, and to put him in mind that
. is his Father, his country, and inheri-
(17106.
In the preceding verses we may see three faults,
which our Lord commands us to avoid in prayer:
º Hypocalsy. Be not as the hypocrites,
WeT. 5,
£dly, DISSIPATION. Enter into thy closet, ver, 6.

74
The Lord’s prayer
*.*.*.* 9 After this manner therefore
pray ye: “Our Father which art
A. Ölymp.
**— in heaven, Hallowed be thy name.
CHAP. VI.
taught the disciples.
10 Thy kingdom come. "Thy A * *
will be done in earth, “as it is in An olymp.
heaven. CCI. 3.
a Psal. S8. 15. & 115. S. Luke 11. 2, &c. Rom. 8. 14, 15.
-1–
b Ch. 26. 39, 42. Acts 21. 14.—c Ps. 103.20, 31.
3dly, MUCH SPEAKING, or UNMEANING REPE-
TITION. Be not like the heathens, ver, 7.
Verse 9. 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 is it to learn from
God himself, with what words, and in what man-
ner he would have us to pray to him, so as not to
pray in vain . A king, who himself draws up the
petition which he allows to be presented to him-
self, has doubtless the fullest determination to
grant the request. . We do not sufficiently consi-
der the value of this prayer; the respect and at-
tention which it requires, the preference to be
given to it, its fulness and perfection, the frequent
use we should make of it, 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 in the syna-
gogue, 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 ex-
pounds it, the prºg. in the singular, but in the
plural number. See Lightfoot on this place.
This prayer was evidently made in a peculiar
manner 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 brother-
ly heart, in respect of all other Christians : it
asks mothing but in the spirit of unity, fellow-
ship, 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:
1st, That tender and respectful love which we
should feel for God, such as that which children
feel for their fathers. 2dly, That strong confi-
dence in God's love to us, such as fathers have
for their children. Thus all the petitions in this
prayer stand in the 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.
he relation we stand in to this first and best
of beings, dictates to us reverence for his per-
son, zeal for his honour, obedience to his will, sub-
mission to his dispensations and chastisements,
and resemblance to his nature.
Which art in heaven] The phrase tºpway
yºn abinu sheboshemayim, our Father who art in
heaven, was very common among the ancient
Jews ; and was used by them º in the
same sense as it is used here by our Lord.
This phrase in the Scriptures, seems used to
express: -
1st, His om NIPRESENCE. The heavens of hea-
vens cannot contain thee, 1 Rings viii. 27: that
is, Thou fillest immensity.
2dly, His MAJESTY and Dominion over his
creatures. Art thou not God in heaven, and ru-
lest thow not over all the kingdoms of the heathen *
2 Chron. xx. 6.
3dly, His Power and MIGHT. ...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 3 2 Chron. xx. 6. Our God is in
heaven, and hath done whatsoever he pleased.
Psal. cxv. 3. -
4thly, His omniscIENCE. The Lord's throne is
in heaven, his eyes behold, his eye-lids try the
children of men. Psal. xi. 4. The Lord look-
eth down from heaven, he beholdeth all the sons of
men. Psal. xxxiii. 13–15.
5thly, His infinite PURITY and noLINEss.
Look down from thy holy habitation, &c. Deut.
xxvi. 15. Thou art the high and lofty One, who
inhabiteth eternity, whose name is holy. Isai.lvii. 15.
Hallowed] ‘Aytagºn't w. &ytaça' from a nega-
tive, and yn, the earth, a thing separated from the
earth, or from earthly purposes and employments.
As the word sanctified, 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 uten-
sils, which were all set apart from every º:
common, or profane use; and employed wholly
in the service of God, so the Divine Majesty may
be said to be samctified 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, GoD himself, with all the
JAttributes of his Divine Nature—his Power,
Wisdom, Justice, Mercy, &c.
We hallow God's name, 1st, 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 eve-
ry rising evil, and have our tempers regulated
by his grace and Spirit. *
3dly, In our lives, 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 reli-
gious worship.
4thly, In our families, when we endeavour to
bring up our children in the discipline and admo-
nition 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, com-
monly practised, from it : buying and selling, as
in the sight of the holy and just God.
Verse 10. Thy kingdom come.] The ancient
Jews scrupled not to say: He prays not at all,
in whose prayers there is no mention of the king-
dom 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
75
The Lord's prayer
A.M., 431. 11 Give us this day our * daily
A
tº D. 27.
An Olymp. bread.
—Sºlº 12 And P forgive us our debts,
ST. MATTHEW.
continued.
as we forgive our debtors. ****
13 “And lead us not into An olymp.
temptation, but "deliver us from -8°tº:
a See Job 23. 12. Prov. 30.8.—b Ch. 18.
21, &c.
shall be exalted above all kingdoms. Dan. vii.
14–27. That it shall overcome all others, and
be at last the universal empire. Isai. ix. 7.
Connect this with the explanation given of this
phrase, ch. iii. 2.
Thy will be done] . This petition is properly
added to the preceding, for when the kingdom:
of righteousness, 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: to have it fulfilled in ...' among men, is
to have infinite goodness, wisdom, and holiness
diffused throughout the universe ; and earth,
made the counterpart of heaven. . t
JAs 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 hea-
ven ; hence they said, “As the angels sanctify
the Divine name in heaven, so the Israelites
sanctify the Divine name upon earth.” See
Schoeigen.
Observe, 1st, The salvation of the soul is the
result of two wills conjoined ; the will of God,
and the will of man. If God will not the salva.
tion 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 will, and if this be fulfilled in man,
surely sin shall be banished from his soul. .3dly,
This is further 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 P 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 P 5thly, “This certainly destroys
the assertion: “There is no such state of purift-
cation 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 com-
manded to pray that this will, which is our sanc-
tification, may be dome. 6thly, Our souls can
never be truly º , till our wills be entirely
subjected to, and become one with the will of
God. 7thly, How can any person offer this pe-
tition to his Maker, who thinks of nothing less
than the performance of the will of God, and of
nothing more than doing his own 2
Some see the mystery of the Trinity in the
three preceding petitions. The first being ad-
dressed to the Father, as the source of all holi-
ness. 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 salvation, must be brought into exercise;
and, indeed, the reliº; themselves necessarily
7
for support.
c Ch. 26. 41. Luke 22.40, 46. 1 Cor. 10. 13. 2 Pet. 2.9. Rev. 3.
10. —d John 17. 15.
suppose them. FAITH, Our Father—for he that
cometh to God, must believe that he is.
Hopf, Thy kingdom come—For this grace has
for its object good things to come. º
LovE, Thy will be done—For love is the in-
centive to, and principle of, all obedience to God,
and beneficence to man. .
Verse 11. Give ws this day our daily bread.]
The word eruovatov has greatly perplexed critics
and commentators. I find upwards of thirty dif-
ferent explanations of it. It is found in no
Greek writer before the Evangelists, and Origen
says expressly, that it was formed by them, oxx'eouze
ºrarxaa Bau vro ray evayyexua'roy. The interpre-
tation of Theophylact, one of the best of the Greek
Fathers, has ever appeared to me to be the best,
Apºros ezri tº ovo tº kas a voºraasi #aav avºrapºns,
Bread, sufficient for our substance or support,
i. e. The quantity of food which is ". to
support our health and strength, by being chan-
ged into the substance of our bodies. Its com-
position is of sºrt and ovata, proper or sufficient
Mr. Wakefield thinks it probable,
that the word was originally written era ovatay,
which coalesced by degrees, till they became the
gruovoſtoy of the MSS. There is probably an al-
lusion 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, the
were therefore obliged to depend on the provi-
dence of God for the additional supply. In Luke
xv. 12, 13, ovata signifies, what a person has to
live on ; and nothing can be more natural than
to understand the compound triovirios, of that ad-
ditional supply which the traveller needs to com-
plete the provision necessary for a day's eating,
over and above what he ...} then in # posses-
sion. See Harmer.
The word is so very peculiar, and expressive,
and seems toehave been made on purpose by
he Evangelists, that more than merely bodily
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, &c. We must depend on him &ti-
ly for support; we are not permitted to ask any
thing for to-morrow : give us to-day. 4. That
petition 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 disclose 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 to determine what
was best and most suitable. We must ask only
that which is essential to our support, God hav-
inº neither luxuries nor superfluities.
erse 12. . .Hmd forgive us our debts] . Sin is
represented here under the notion of a debt, and
The Lord's prayer
*** evil: "For thine is the kingdom,
A. oiyº. and the "power, and the glory,
- * * for ever. Amen.
CHAP. VI.
concluded.
14 T * For if ye forgive men A.M.,491.
their trespasses, your heavenly A. olºp.
Father will also forgive you: I. 3.
a 1 Chron. 29. 11.
b Ecclus. 28. 1, &c. Mark 11.25, 26. Eph. 4, 82. Col. 3. 13.
as our sins are many, they are called here debts.
God made man that he might live to his glory,
and gave him a 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 ac-
tual trangression. It has been justly observed,
“All the attributes of God are reasons of obedi-
enge to man; those attributes are infinite : 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 insol-
vent. Forgiveness, 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 new
one, as great as the old ! but the credit is trans-
ferred from Justice to JMercy. While sinners, we
are in debt to infinite Justice; when pardoned,
in debt to endless JMercy: and, as a continuance
in a state of grace necessarily implies a continual
communication of mercy, so the debt goes on in-
creasing, ad infinitum. Strange economy in the
Divine procedure, which, by rendering a man an
infinite debtor, keeps him eternally dependent
on his Creator! How good is ...} !, and what
does this state of dependence imply 2 a union
with, and participation of, the fountain of eternal
goodness and felicity
Jls 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 suf-
fer eternal punishment who makes use of this pray-
er with revenge and hatred in his heart. He who
will not attend to a condition so advantageous to
himself, (remitting a hundred pence to his debtor,
that his own creditor may remit him 10,000 ta-
{...} 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 cannot 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. IIeigaa.gov,
which may be here rendered sore trial, comes
from reuga, to pierce through, as with a spear or
it, used so by some of the best Greek writers.
everal of the primitive fathers understood it
something in this way; and have therefore ad-
ded"quamferre non possimus, “which we cannot
bear.” The word not only implies violent as-
Saults from Satan, but also sorely afflictive circum-
stances, none of which we have as yet grace or
fortitude sufficient to bear. Bring us not in, or
Čead ws not in.—This is a mere Hebraism : God is
said to do a thing, which he only permits or suſ.
Jers to be dome.
The process of temptation is often as follows:
1st, A simple evil thought. 2dly, A strong ima-
§ºmºtion, or impression made on the imagination
by the thing to which we are tempted. , 3dly, De-
light in viewing it. 4thly, Consent of the will to
performit. 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 en-
tering into the temptation: entering into it implies
giving way, closing in with, and embracing it.
But deliver us from evil] Azro row zroyngow, from
the wicked one, Satan is expressly called 8 rovºgor,
the wicked one. Matt. xiii. 19 and 38, compare
with Mark iv. 15, Luke viii. 12. This epithet
of Satan comes from zroyoc, labour, sorrow, mise-
ry, because of the drudgery which is found in the
way of sin, the sorrow that accompanies the com-
mission of it, and the misery which is entailed
upon it, and in which it ends.
It is said in the MISHNA, Tit. Beracoth, that
Rabbi Judah was wont to pray thus : “Let it be
thy good pleasure to deliver us 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 ad-
versary.” See Lightfoot. • *
Deliver ws] Pua at #Awaç—avery expressive word
—break our chains, and loose our bands—snatch,
luck ws from the evil, and its calamitous issue.
For thine is the kingdom, &c.] The whole of this
Doxology is rejected by Welstein, Griesbach, and
the most eminent critics. The authorities on
which it is rejected may be seen in Griesbach and
Wetstein, particularly in the second edition of
Griesbach's Testament, 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 º; is at least very ancient, and was in
use among the Jews, as well as all the other pe-
titions of this excellent prayer, it should not, in
my opinion, be left out of the text, merely be-
cause 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 Schoetgen.
By the kingdom, we may understand that men-
tioned 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 king-
dom of grace, in the salvation of men. -
For ever and ever] Eu: row: alayas, to the for
evers. Well expressed by our common transla-
tion—ever in our ancient use of the word taking
in the whole duration 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 atav, comes from aer,
always, and ov, being, or existence. This is Aris-
totle's definition of it. See the note on 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 accom-
modated one ; and it is the grammatical and pro-
per sense of it, which must be resorted to in any
controversy concerning the word. We some-
times use the phrase for evermore : i. e. for ever
and more, which signifies the whole of time, and
the more, or interminable duration beyond it.
See on chap. xxv. 46. gº -
4
Directions
A. M. 4081. 15 But * if ye forgive not men
A. D. 27. te g &
A.; their trespasses, neither will your
–99; 3: Father forgive your trespasses.
16 Moreover "when ye fast, be not, as
the hypocrites, of a "sad countenance:
ST. MATTHEW.
concerning fasting.
for they disfigure their faces, *, *, *.
that they may appear unto men A. olymp.
to fast. Verily, I say unto you, -º-º-
They have their reward.
17 But thou, "when thou fastest, “anoint
a Ch. 18. 35. Jam. 2. 13. –b 1 Kings 21. 27. Isai. 58, 5.-c Gen.
• *- * 4. 4. Psal. 35. 13. Matt. 14. 15.
d Ruth 3. 3. 2 Sam. 12. 20. Eccl. 9. 8.—e Ruth 8. S.
Dan, 10. S.
*...] This word is Hebrew, Inn, and signi-
fies faithful or true. Some suppose the word is
formed from the initial letters of psi Tºp ºn in
adoni melech neeman, JMy Lord, the faithful king.
The word itself 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
pºsiº, and gives us the whole form as fol-
OWS :
“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 glo-
rified in heaven above, and in the earth here be-
low ! 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 collections of Lightfoot and Schoel-
€722748.
Verse 14. If ye forgive men]. He who shows
mercy to men, receives mercy from God....For
a king to forgive his subjects a hundred millions
of treasons against his person and authority, on
this one condition, that they will henceforth live
peaceably with him and with each other, is what
we shall never see ; and yet this is but the sha-
dow 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 him-
self from all hope of eternal life, and himself seals
his own damnation.
Trespasses] ... IIagazra‘wa ara, from Taga and
crimra, to fall off. , What a remarkable difference
there is between this word and opetanºzara, debts,
in verse 12 : Men's sins against us, are only their
stumblings, or fallings off from the duties the
owe us; but ours are debts to God's justice, which
we can never discharge. It can be no great dif-
ficulty to forgive those, especially when we con-
sider, that in many respects 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 provocation.” Per-
haps 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 sub-
join 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 .# that thou say or do no-
thing, before thou hast distinctly repeated to thy-
self 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 for-
give our debtors; and our Lord's comment upon
it—For if ye forgive not men their trespasses, nei-
ther will your heavenly Father forgive your tres-
passes.”
PRAYER to God, is considered among the JMo-
hammedans in a very important point of view. It
is declared by the JMoslimán doctors to be the cor-
ner-stone of RELIGION, and the pillar of FAITH.
It is not, say they, a thing of mere form, but re-
quires that the heart and understanding should
accompany it, without which they pronounce it
to be of no avail. They direct prayer to be per-
formed five times in the twenty-four hours. 1. Be-
tween 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
requisite to the efficacy of prayer: 1. That the
person be free from every species of defilement.
2. That all 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 to-
wards the temple of MEccA.—HEDAYAH. Prel.
Dis. p. 53, 54.
There are few points here but the follower of
Christ may seriously consider and profitably prac-
tise. #
Verse 16. When ye fast] . A fast is termed by
the Greeks who ruç, from vn, not, and sa Bely, to eat ;
hence fast means, a total abstinence from food for
a certain time. Abstaining from flesh, and living
on fish, vegetables, &c. is no fast, or may be rather
considered a burlesque on fasting. any pre-
tend to take the true definition of a fast from
Isaiah Iviii. 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 aspart
of our daily food. . In the fast mentioned by their
prophet, the people were to divide their bread
with the hungry, ver, 7, but could they eat the
bread, and give it too 2 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 ex-
pense by a fast, commits an abomination before
the Lord. See more on chap. ix. 15.
•As the hypocrites, of a sad countenance] ×xv8gº-
zrol, either from a zvēpos, sour, crabbed, and oºk,
the countenance: or from Xxvóns, a Scythian, a
morose, gloomy, austere phiz, like that of a Scy-
thian or Tartar. A hypocrite has always a very
difficult part to act: when he wishes to appear as
a penitent, not having any godly sorrow at heart,
78
We should lay up
**** thine head, and wash thy face:
An olymp. 18 That thou appear not unto
men to fast, but unto thy Father
which is in secret: and thy Father which
seeth in secret, shall reward thee openly.
19 || "Lay not up for yourselves trea-
sures upon earth, where moth and rust
doth corrupt, and where thieves break
through and steal :
CHAP. VI.
treasure in heaven.
20 " But lay up for yourselves Aºi.
treasures in heaven, where nei- An olymp.
ther moth nor rust doth corrupt, I. 8.
and where thieves do not break through
nor steal : -
21 For where your treasure is, there
will your heart be also.
22 T * The light of the body is the eye:
if therefore thine eye be single, thy whole
a Prov. 23. 4. 1 Tim. 6. 17. Heb. 18. 5. James
5. 1, &c.
b Ecclus. 29. 11. Ch. 19. 21. Luke 12. 33, 34. & 18. 22. 1 Tim.
- 6. 19. 1 Pet. 1. 4.—c Luke 11. 34, 36.
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 hypo-
crites availed themselves of this ordinance, that
they might appear to men to fast. Our Lord,
therefore, cautions us against this: as if he had
said: 'Affect nothing—dress in thy ordinary man-
ner, 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 mourn-
ing which consists in putting on blacks clothes,
crapes, &c. is utterly inconsistent with the sim- |
plicity of the Gospel of Christ; and if practised
in reference to spiritual matters, is certainly for-
bidden here; but sin is so common, 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 con-
cealed from God: but let us fear lest he perceive
them to be more desirous of the praise of men,
#. they are of that glory which comes from
III.1. • -
- ..º.º. Ey. Tº payego. These words are omit-
ted by nine MSS. in uncial letters; and by more
than one hundred others, by most of the versions,
and by several of the primitive fathers. As it is
supported by no adequate authority, Bengel, Wet-
stein, Griesbach, and others, have left it out of the
text.
Verse 19. Lay not up for yourselves treasures
vpon earth] What blindness is it for a man to
lay up that as a treasure which must necessarily
erish : . A heart designed for God and etermity
is terribly degraded by being fixed on those things
which are subject to corruption. “But may we
not lay up treasure innocently 2 Yes. 1st, If 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 per-
sons in the place where you live. “But there is
a portion which belongs to my children, shall I
distribute that among the poor * If it belongs to
}. children, it is not yours, and therefore you
ave no right to dispose of it. “But I have a
certain sum in stock, &c. shall I take that and di-
vide 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 prin-
Cipal, and devote, if you can possibly spare it,
the product to the poor, and thus you shall have
the continual ability to do good. In the mean-
time take care not to shut up your bowels of com-
Passion against a brother in distress; if you do,
the love of God cannot dwell in you.
Rust] Or canker, 3gazis, from 360azo, I eat,
consume. This word cannot be properly applied
to rust, but to anything that consumes or cankers
clothes or metals. There is a saying exactly si-
milar to this in the Institutes of MENU, speaking
of the presents made to Brahmans, he says, “It
is a gem which neither thieves nor foes take away,
and which never perishes.” Chapter of Govern-
ment, Institute 83.
Where thieves do not break through] ... Alogva-
oroval, literally dig through, i. e. the wall, in or-
der to get into the house. -
Verse 20. Lay up—treasures in heaven] “The
only way to render perishing goods eternal, to se-
cure stately furniture from moths, the richest me-
tals from canker, and precious stones from thieves,
is to transmit them to heaven by acts of charity.
This is a kind of bill of exchange which cannot
fail of acceptance, but through our own fault.”
Quesnel.
It is certain, we have not the smallest por:
tion 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 can fairly attach to the act,
as the goods were the Lord's: for I am not to sup-
pose that I can purchase anything from a man by
his own property. On this ground 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 a base ignorant soul, and a very mean opi-
nion 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 cast victu-
| als, refuse, 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 re-
ward 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 af.
fections and desires, will be placed on things
above. An earthly minded man proves that his
treasure is below ; a heavenly-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
universe in the day-time, or a lamp or candle to
a house after night.
If–thine eye be single] Arxovº, simple, uncom-
pounded:—i.e. so perſect in its structure as to see
objects distinctly and clearly; and not confused-
ly, 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,
ro
JNo man can
A. M. 4031.
& º: 23 But if thine eye be evil, thy
–88: *— whole body shall be full of dark-
ness. . If therefore the light that is in thee
be darkness, how great is that darkness
24 T * No man can serve two masters:
for either he will hate the one, and love
the other; or else he will hold to the one,
a Luke 16. 13.-b Gal. 1. 10. 1 Tim. 6. 17. Jam. 4.4. 1 John 2. 15.
ver. 23, rovºpor, evil, i. e. diseased, or defective.
An evil eye, was a phrase in use among the an-
cient Jews, to denote an envious, covetous man or
disposition: a man who repined at his neigh-
bour's prosperity, 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 simplicity of inten-
tion, and purity of affection, with which men
should pursue the supreme good. We cannot
draw more than one straight line between two indi-
visible points. . We aim at happiness, it is found
only in one thing, the indivisible and eternal GoD.
If the line of simple intention be drawn straight
to him, and the soul walk by it, with purity of af.
jection, the whole man shall be light in the Lorū;
the rays of that excellent 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
contaminated by worldly ambition, secular pro-
fits, and animal gratifications; then, the light
which was in him becomes darkness, i. e., his spi-
ritual discernment departs, 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 Lord's
exclamation, How great a darkness Who can
adequately describe the misery and wretched-
ness 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. JYo man can serve two masters] The
master of eur heart may be fitly termed the love
that reigns in it. We serve that only which we
love supremely. A man cannot be in perfect in-
difference betwixt two objects which are incom-
patible: he is inclined to despise and hate what-
eyer he does not love supremely, when the neces-
sity 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;
i. e. he loved Leah much less than he loved Ra-
chel. God himself uses it precisely in the same
sense, Jacob have I loved, but Esau have I ha-
ted; i. 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 the Jews greater earthly
privileges than he gave to the Edomites; and
chose to make them the progenitors of the Mes-
siah, though they ultimately, through their own
obstinacy, derived no º benefit from this pri-
0
ST. MATTHEW.
body shall be full of light.
serve two ºldsters.
and despise the other. "Ye Ajº, ºft.
cannot serve God and mammon. An olymp.
25 Therefore I say unto you, -ºtt-
* Take no thought for your life, what 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 7
*
• Ps. 55.22. Luke 12.22,23. Phil, 4.6. 1 Pet. 5. 7.
vilege than the Edomites did. How strange is
it, that with such evidence before their eyes,
men will apply this loving and hating to decrees
of inclusion and exclusion, in which neither the
justice nor mercy of God are honoured! .
Ye cannot serve God and mammon] ºpp 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 Nypn ma-
mona, is used in the same sense, Exod. xxi.
30. Dr. Castel deduces these words from
the Hebrew ſps aman, to trust, confide; because
men are apt to trust in riches. JMammon may
therefore be considered, any thing a man con-
Jides in. Augustin 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 mammon, (tº adºxº) but also of the
true (ro axnówov.) St. Luke's phrase, Azawayo.
adºxias, very exactly answers to the Chaldee
npuyn ºrp mamon dishekar, which is often used in
the Targums. See more in Wetstein and Park-
hurst. - -
Some suppose there was an idol of this name,
and Kircher mentions such an one in his OEdip.
Egyptiacus. See Castel.
Qur blessed Lord shows here the utter impos-
sibility 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] Ata roviro, 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, an
Azegºvate; this is the proper meaning of the
word. Meggya, anarious solicitude, from aegićay
toy yovy, dividing, or distracting the mind. My
old MS. Bible renders it, be not bugu to pour
liif. Prudent care is never forbidden by our
Lord, but only that anarious distracting solicitude
which by dividing the mind, and drawing it dif-
|ſerent ways, renders it utterly incapable of atten-
ding to any solemn or important concern. To
be anxiously careful concerning the means of
subsistence, 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
owers and faculties with which the Divine Be-
ing 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 in our behalf, and
Cautions against
*A* ºr 26. Behold the fowls of the air:
A. §iºn. for they sow not, neither do they
–88: 8 - 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
Padd one cubit unto his stature ?
CHAP. VI.
anarious care.
28 And why takeye thought for ººl.
raiment? Consider the lilies of A. º.p.
the field, how they grow; they Sºtº-
toil not, neither do they spin :
29 And yet I say unto you, * That even
Solomon in all his glory, was not arrayed
like one of these.
• Job 38.41. Ps: 147. 9. Luke 12, 24, &c.
b Luke 2.52. & 12. 25, 26.—c Luke 12. 27.
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 dis-
quiet themselves about the wants of life, or con-
cerning the future. - -
The first is, the experience of greater benefits
already received. Is 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 2
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 oc-
curs again in the 31st verse, and there is no va-
riation in any of the MSS. in that place. Instead
of Is not the life more than, &c. we should read,
% more value ; so the word zraetov, is used in
umb. xxii. 15, and by the best Greek writers;
and in the same sense it is used in chap. xxi. 37.
See the note there.
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 animals, which the providence of God
feeds without their own labour; though he be
not their father. . We never knew an earthly fa-
ther take care of his iſ..."; and neglect his chil-
dren; and shall we fear this from our heavenly
Father? God forbid! That man is utterly un-
worthy 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 en-
joying 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 2 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 lion carrying burthens, a stag gathering sum-
mer fruits, a for selling merchandise, or a wolf
selling oil that they might thus gain their sup-
port: 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
one, are nourished without labour and anxiety,
bow much more I, 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 2 Answer, SIN " This is a
curious and important extract, and is highly wor-
thy of the Reader's attention. See Schoeigen.
Verse 27, Which of you by taking thought can
Vor,. I. ( 11 Y
| xxxix. 56.
add one cubit unto his stature?) The third reason
against these carking cares is the unprofitable-
mess of human solicitude, unless God, vouchsafe
to bless it. What can our wmeasiness do but
render us still more unworthy of the divine care?
The passage from distrust to apostasy is very
short and easy: and a man is not far from mur-
muring against Providence, who is dissatisfied
with its conduct. We should depend as fully
upon God for the preservation of his gifts, as for
the gifts themselves.
Cubit unto his stature?] I think haixiay, should be
rendered age here, and so our translators have
rendered the word in John ix. 21, avºros ºxixtar
exel, he is of age. A very learned writer ob-
serves, that no difficulty can arise from applying
zrºuy, 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 diminu-
tion ; and as no fixed material standard can be
employed in the mensuration of the fleeting par-
ficles 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 indifferent-
ly 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, Psal.
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 por-
tion of time; but in a literal acceptation, the ad-
dition 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 rai-
ment?] Or, why are ye anariously careful about
raiment 2 The fourth reason against such inquie-
tudes, is the example of inanimate creatures :
The herbs and flowers of the field have their be-
ing, mourishment, exquisite flavours, and beauti-
ful hues from God himself. They are not only
without anxious care, but also without care or
thought of every kind. Your being, its excel-
lence, and usefulness, do not depend on your anx-
ious concern : they spring as truly from the be-
'nificence and continual superintendence of God
as the flowers of the field do: and were you
| brought into such a situation, as to be utterly
incapable of contributing to your own preserva-
tion and support, as the lilies 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, zarapua.8ere,
lay it earnestly to heart, and let your confidence
i. unshaken in the God of infinite bounty and
OVe.
Verse 29. Solomon in all his glory] Some
suppose, that as the robes of state worn by the
S}
sr. MATTHEw.
Exhortations to trust in the providence of God.
4; M. 1931. 30. Wherefore, * if God so || tiles seek:) for your heavenly *...*.*.
Ajiyº, clothe the grass of the field,
—ºtº which to-day is, and to-morrow
is cast into the oven, shall he not much
more clothe you, "O ye of little faith?
31 Therefore take no thought, saying,
What shall we eat? or, What shall we
drink? or, Wherewithal shall we be
clothed 7 -.
32 (For after all these things do the Gen-
Father knoweth that ye have A. olymp.
need" of all these things. —“t-
33 But “seek ye first the kingdom of
God, and his righteousness; “and all these
things shall be added unto you. . .
34 Take, therefore, no thought for the
* morrow : for the morrow shall take
thought for the things of itself. * Suffi-
cient unto the day is the evil thereof.
a Luke 12. 28.-b Ch. 14. 31.-c See 1 Kings 3. 13. Ps. 37. 25.
Mark 10. 30. Luke 12. 31. 1 Tim. 4. 8.
eastern kings, were usually white, as were those
of the nobles 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
rich in their superfluities, and the distrust of the
poor as to the necessaries of life. Let man, who
is made for God 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 desti-
tute of faith.
To-morrow is cast into the oven] The inhabi-
fants of the east, to this day, make use of dry
straw, withered herbs and stubble to heat their
ovens. Some have translated the original word
xxićavoy, a still ; and intimate, that our Lord al-
ludes to the distillation of herbs for medicinal pur-
poses: but this is certainly contrary to the scope
of our Lord's argument, which runs thus: "If
God covers, with so much glory, things of no
further value than to serve the meanest uses; will
he not take care of his servants who are so precious
in his sight, and designed for such important ser-
vices in the world 2 See Harmer's Observations.
Verse 31. What shall we eat 2 or, What shall
we drink?] . 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, and the lust of
the eye, and in the pride of life.
Verse 32. For after all these things do the
6;entiles seek] The fifth reason against solici-
tude about the future, is, that to concern our-
selves about these wants, with anxiety, as if there
was no such thing as a providence in the world;
with great affection towards earthly enjoyments,
as if we expected no other; and without pray-
#ng to God or consulting his will, as if we could
do any thing without him; this is to imitate the
worst kind of heathens, who live without hope, and
without God in the world.
Seek] Ezručarei, from era, intensive, and ºn real, I
seek, to seek intensely, earnestly, again and again.
The true characteristic of the worldly man'ſ his
soul is neversatisfied—give 1 give 1 is the cease-
Hess language of his earth-born heart.
Your heavenly Father knoweth, &c.] The
sixth reason against this anxiety about the future,
is, because 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
Tecessaries and not superfluities, for his children.
Not to expect the former, is an offence to his
goodness; to expect the latter, is injurious to his
reigdon. . - -
92
| it by our cares.
d Mark 10. 30. Luke 12. 31. Rom. I4. 17.--e Lev. 22. 30. Prov,
27. 1. —f Job, 14. 1. Luke 12. 20. -
Verse, 33. But seek ye first the kingdom of
Gºff See on Matt. iii. 7
is righteousness] That holiness of heart
and purity of life which God requires of those
who profess to be subjects of that spiritual king-
dom mentioned above. See on chap. v. 20.
The seventh reason against these worldly cares
and fears is, because the business of our Salva-
tion ought to engross us entirely : hither, all
our desires, cares, and inquiries ought to tend.
Grace is the way to glory—holiness 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 pro-
mise of both lives. I Tim. vi. 3. -
All these things shall be added unto you..] The
very blunt note of old, Mr. Trapp, on this pas-
sage, is worthy of serious attention. All things
shall be added. “They shall be cast in as an
overplus, or as small advantages to the main
bargain : as paper and packthread are given
where we buy spice and fruit, or an inch of mea-
sure to an ell of cloth.” This was a very com-
mon 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 himself, ‘If I ask to be made a
general I shall readily obtain it. I will ask
something to which all these things shall be ad-
ded:” he therefore said, ‘Give methy daughter to
wife.”—This he did, knowing that all the digni-
ties of the kingdom should be added unto this
gift.” See in Schoetger.
To this verse, probably, belong the following
words, quoted often by Clement, Origen, and
Eusebius, as the words of Christ : airetºrs ra.
Awayaxa, xxt ra. Azikpa Jaty ºrpoo rabha'arat. x&t
cºureu're 'ra ezroupayua, ital ra. Gruyeva ºrpoarre&na eras
taly. “Ask great things, and little things shall
be added unto you ; ask heavenly things, and
earthly things shall be added unto you.”
Verse 34. Tike, therefore, no thought] That
is, be not therefore anxiously careful.
The eighth and last reason, against this pre-
posterous conduct, is, that carking care is not on-
ly useless in itself, but renders us miserable be-
forehand. The future falls under the cogni-
Zance of God alone : we encroach, therefore,
upon his rights, when we would fain foresee all
that may happen to us, and secure ourselves from
How much good is omitted,
how many evils caused, how many duties neglect-
ed, how many innocent persons deserted, how
many good works destroyed, how many truths
suppressed, and how many acts of injustice au-
thorized by those timorous forecasts, of what may
happen; and those faithless apprehensions con-
º
Against rash and
cerning the future ? Let us do now what God
requires of us, and trust the consequences to him.
The future time which God would 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 "...ºft.
g l,
Agxeroy tº hasgº à kakua avºrnº, Sufficient for each
day is its own calamity. Each day has its pecu-
łiar trials;–we should meet them with confi-
dence in God. As we should live but a day at a
CHAP. VII.
wncharitable judgments.
time, so we should take care to suffer no more
evils in one day than are necessarily 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 etermity, and we shall secure all
that is valuable in time. *
There are many valuable reflections in the
JAbbé 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. Shows that º things
must not be profaned, 6; gives encouragement to fervent persevering prayer, 7–11. Shows
772.62??,
should deal with each other, 12. Eachorts the people to enter in at the strait gate, 13, 14; to be-
ware of false teachers, who are to be known by their fruits, 15–20. Shows that no man shall be saved
by his mere profession of Christianity, however specious, 22, 23. The parable of the wise man who
built his house upon a rock, 24, 25.
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. M. 4:1. TUDGE * not, that ye be not
A. D. 27. g
- * *— 2 For with what judgment ye
judge, yeshall be judged: "and with what
measure ye mete, it shall be measured to
you again. -
3 “And why beholdest thou the mote
that is in thy brother's eye, but consider-
est not the beam that is in thine own eye 7
4 Or how wilt thou say to A. *...*
thy brother, Let me pull out A. §.
the mote out of thine eye; –88;
and, behold, a beam is in thine own
eye 7
5 Thou hypocrite, first cast out the
beam out of thine own eye; and then
shalt thou see clearly to cast out the
mote out of thy brother's eye.
a Luke 6. 37. Rom. 2. 1. & 14.3, 4, 10, 18. 1 Cor. 4, 3, 5, James
- 4. 11, 12. . -
NOTES ON CHAPTER VII.
Verse 1. Judge not, that ye be not judged.]
These exhortations are pointed against rash,
barsh, and uncharitable judgments, the thinking
evil, where no evil seems, and speaking of it ac-
cordingly. The Jews were highly criminal here,
and yet had very excellent maxims against it, as
may be seen in Schoetgen. This is one of the
most important exhortations in the whole of this
excellent sermon. By a secret and criminal dis-
; of nature, man endeavours to elevate
imself 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 esteem-
ed. Such is the state of every unconverted
man; and it is from this criminal disposition, that
evil surmises, rash judgments, precipitate decisions,
and all other unjust procedures against our neigh-
bour, flow. -
Verse 2. For with what judgment] He who is
severe on others, will naturally excite their severi-
&y against himself. The censures and calumnies
which we have suffered, are probably the just re-
Ward of those which we have dealt out to others.
Verse 3. . And why beholdest thou the mote]
Kagºo, might be translated the splinter; for splin:
ter 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;
Kºg?0s, xegata £uxov Aerºrn, Karphos, is a thin
£ece of wood, a splinter. It often happens, that
the faults which we consider as of the first enor-
mity in others, are, to our own iniquities, as a
chip is when compared to a large beam. On one
side, self-love blinds us to ourselves; and on the
Luke 6. 38.-c ſluke 6.
41, 42.
• tº ſºlark 4, 24.
other, envy and malice give us piercing eyes in
respect of others. When we shall have as much
zeal to correct 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 praevideas oculis mala lippus inunctis;
Cur in amicorum vitiis tam cernis acutum,
Quam aut aquila, aut serpens Epidaurius 2
HoR. Sat. Iib. 1. sat. 3. l. 25–27.
“When you can so readily overlook your own
wickedness, why are you more clear-sighted than
the eagle, or serpent of Epidaurus, in spying out
the failings of your friends 2". But the saying
was very, common among the Jews, as may be
seen in Lightfoot. -
Verse 4. Or how will thou say] ...That man is
utterly 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
professes to be what he is not, (viz. a true Chris-
tian) is obliged, for the support of the character
he has assumed, to imitate all the dispositions and
actions of a Christian; consequently he must re-
prove sin, and endeavour to show an uncommon
affection for the glory of God. Our Lord un-
masks this vile pretender to saintship, and shows
him that his hidden hypocrisy, covered with the
garb of external sanctity, is more abominable 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,
“whether there be any in this age that will suf-
fer reproof? If one say to another, Cast out the
mote out of thine eye, he is immediately ready to
º, a
Birections to persevere
*.*, *.
. ID. 27. º
A. ºlºr. holy unto the dogs; neither cast
–88: *— 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 “every one that asketh receiveth,
and he that seeketh findeth ; and to him
that knocketh it shall be opened.
9 "Or what man is there of you, whom if
ST. MATTHEW.
6 * * Give not that which is |
in fervent prayer.
his son ask bread, will he give A, M.431.
him a stone? A. D. 27.
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 2
12 Therefore all things 'whatsoever ye
would that men should do to you, do ye
even so to them; for £ this is the law and
An. Ol mp.
Łół".
the prophets.
a Prov. 9, 7, 8. & 28. 9. Acts13. 45, 46.-b Ch. 21. 22. Mark
11. 24. Luke 11. 9, 10. & 18. 1. John, 14. 13 & 15. 7. & 16. 23,
24. James ſ. 5, 6. 1 John 3. 22. & 5. 14, 15.
c Prov. 8, 17. Jer. 29. 12, 13.−d Luke 11. 11, 12, 18–e Gen.
6. 5. & 8. 21. –f Tob. 4. 15. Luke 6. 31.-g Lev. 19. 18. Ch.
22.40. Romu, 13.8, 9, 10. Gal. 5, 14, 1 Tim. 1. 5.
answer, Cast out the beam that is in thine own eye.”
This proverbial mode of speech the Gloss inter-
prets thus: “Cast out cybp 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 sin-
ners.” See Lightfoot.
Verse 6. Give not that which is holy] To iya,
the holy or sacred thing; i. e., any thing, espe-
cially of the sacrificial kind, which had been con-
secrated to God. The members of this sentence
should be transposed thus:
Give not that which is holy unto the dogs,
Lest they turn again and rend you:
JNeither cast ye your pearls before swine,
Lest they trample them under their feet.
The propriety of this transposition is self-evi-
dent. There are many such transpositions as
these, both in sacred and iſſue writers. The
following is very remarkable: -
“I am black but comely;
“As the tents of Kedar, as the curtains of Soto-
rmon.”
That is,
“I am black as the tents of Kedar,
“Comely as the curtains of Solomon.”
See many proofs of this sort of writing in Mr.
WAKEFIELD'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 institu-
teå for the genuine followers of Christ, are not
tº be dispensed to those who are continually re-
**śrging like the snarling ill-natured dog to their
easily predominant sins of rash judgment, bark-
Žhg at and tearing the characters of others by
evil-speaking, backbiting, and slandering ; nor to
him, who, like the swine, is frequently returning
to wallow in the mud of sensual gratifications and
impwrities.” -
erse 7. , Ask—seek—knock] These three
words include the ideas of want, loss, and ear-
mestness. Ask: turn beggar at the door of mer-
cy: 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. ‘g .
Rnock : Be in earnestiºbe importunate: Eter-
• * * : *H e” . "
nity is at hand and if thou die in thy sins, where
fºod 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 receiveth]
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 it. Ye SHALL receive—
ye shALL find—it shALL be opened. These
words are as strongly binding on the side of God,
as thou shalt do no murder 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 persuasion that he is a most gracious and
compassionate parent, 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 stone 2] Will he not readil
give him bread if he have it? This was a prover
in other countries; a benefit grudgingly given by
an avaricious man, is called by Seneca, panem.
lapidosum, stony bread. , Hence that saying in
Plautus; Altera manu fert lapidem, panem os-
tentat altera—in one hand he brings a stone, and
stretches out bread in the other.
Verse 11. If ye then, being evil] IIownpot overer,
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 heaven, whose nature is infinite
goodness, mercy, and grace, give good things—
his grace and Spirit, (ºrwevºx & yicy, the Holy
Ghost, Luke xi. 13,) to them who ask him P. 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 2 He who can believe that
he has, may believe any thing : but still GoD 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 benefi-
cence 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 circumstances and theirs
reversed.” Yet, this saying may be misunder-
stood; “If the prisoner should ask the judge,
‘whether he would be content to be hanged, were
he in his case,” he would answer, “...No sº. Then.
34 :-.
Of the strait gate,
A.M.,431. , 13 T * Enter ye in at the strait
A D 27 d • . . & º
|phets, " which come to you in Argºp.
a.º. gate : for wide is the gate, and
–88 tº broad is the way that leadeth to |
|they are *ravening wolves.
destruction, and many there be which
go in thereat. -
14 ° Because strait is the gate, and nar-
row is the wav, which leadeth unto life,
and few there be that find it.
CHAP. VII.
false prophets, &c.
15 T * Beware of false pro- ****
sheep's clothing, but inwardly Sº
16 ‘'Ye shall know them by their fruits.
* Do men gather grapes of thorns, or figs
| of thistles 7
17 Even so "every good tree bringeth
a Luke 13. 24.—b Or, How.—c Deut. 18. 3. Jer, 23. 16. Ch. 24.
4, 5, 11, 24 Mark 13. 22. Rom. 16. 17, 18. Eph. 5.6. Col. 2.
8. 2 Pet. 2. 1, 2, 3. 1 John 4. 1. -
d Mic. 3. 5. 2 Tim. S. 5.—e Acts 20. 29, 30-f Ver. 20. Ch.
12. S3.—g Luke 6, 4S, 44.—h Jer. 11. 19. Ch. 12. 33.
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.”—Selden. 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 towards 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 Heathem. See
many examples in Wetstein's notes.
Verse 13. Enter ye in at the strait gate] Our
Saviour 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 hea-
ven) through THis strait gate, 3 to th; arsync zvahs,
i.e. of doing to every one as you would he should
do writo you ; for this alone seems to be the strait
gate which our Lord alludes to. -
For wide is the gate] And very broad, evgw3.ogos,
from avpus, broad, and Xagoº, a place, a spacious
roomy place; that leadetſ, forward, azra yovora, into
THAT destruction st; rhy &roxetery, meaning eter-
nal misery; intimating, that it is much more con.
genial to the revengeful, covetous heart of fallen
man, to take every advantage of another, and to
enrich himself at his expense, rather than to walk
according to the rule laid down before, by our
blessed Lord, and that acting contrary 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 unregenerate mind.
Verse 14. Because strait is the gate] Instead
of ora, because, I should prefer ru, how, which
reading is supported by a great majority of the
best Miss. versions, and fathers. How strait is
that gate . This mode of expression more forci-
bly points out the diſficulty of the way to the
kingdom. How strange is it that men should be
unwilling to give up their worldly interésts to se-
cure their everlasting salvationſ and yet no in-
terest need be abandoned, but that which is pro- |
duced º injustice and unkindness. Reason, as
well as God, says, such people should he exclu-
ded from a place of blessedness. He who shows
no mercy º much more he who shows no jus-
tice) shall have judgment without mercy. James
| ii. 13.
Few there be that find it..] The strait gate, grewn
orvah, signifies literally what we call a wicket,
i. e. a little door in a large gate. Gate, among
the Jews, signifies, metaphorically, the entrance,
introduction, or means of acquiring anything.
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 paradise 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 imagi-
nations of their own hearts, that still it may be
said: There are few who find the way to hea-
ven; fewer yet who abide any time in it : fewer
still who walk in it; and fewest of all who perse-
were 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 i5. Beware of false prophets]. By false
prophets we are to understand teachers of errone-
ous doctrines, who come professing a commission
from God, but whose aim is not to bring the hea-
venly 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 gar
and appearance of the innocent useful sheep, the
true pastors tommissioned 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
(azriyyoaeata) these ravenous 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. e.
the confession i.his own heart.
Verse 17. So every good tree) As the thorn
can only produce thorns, not grapes ; and the
thistle, not figs, but prickles ; so an unregenerate
heart will produce fruits of degeneracy. As we
perfectly know that a good tree will not produce
- {{
t;
Who-shall enter into *
A.M.4031. forth good fruit; but a corrupt
A. D. 27. . . . . . . . . & a A •
A. §iºp. 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
º fruit is hewn down, and cast into the
Te. - - .
20 Wherefore by their fruits ye shall
know them.
21 T Not every one that saith unto me,
*Lord, Lord, shall enter into the kingdom
of heaven; but he that doeth the will of
ST. MATTHEW.
the kingdom of heaven.

my Father which is in heaven. ***
22 Many will say to me in that Æð;.
day, Lord, Lord, have we “not –ººt–
prophesied in thy name 7 and in thy name
have cast out devils 2 and in thy name
done many wonderful works?
23 And "then will I profess unto them,
I never knew you: * depart from me, ye
that work iniquity.
24 ºf Therefore whosoever heareth
these sayings of mine, and doeth them, I
will liken him unto a wise man, which
built his house upon a rock:
a Ch. 3 10. Luke 3.9. John 15. 2, 0–l Hos. 8. 2. Ch. 25.
iI, 12. Luke 6.46. & 18. 25. Acts 19. 18. Rom. 2. 18. James
1. 22. - -
c Numb. 24. 4. John 11, 51. 1 Cor. 18. 2.—d Ch. 25. i2.
Luke 13. 25, 27. 2 Tim. 2. 19.—c Ps. 5. 5, & 6. 8. Ch. 25. 41.
f Luke 6 47. &c. -
bad fruit, and the bad tree will not, cannot pro-
duce good fruit; so we know that the profession
of godliness, while the life is ungodly, is impos-
ture, hypocrisy, and deceit. A man cannot be a
saint and a simmer at the same time. Let us re-
member, that as the good tree means a goodheart,
and the good fruit a holy #. 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 con-
tinually 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
od 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
#. crimes, (such as murder and adultery in
vid) or that the righteous necessarily sin in all
their best works; is really to make the good tree
bring forth bad fruit, and to give the lie to the
Author of Eternal Truth.
Verse 19. Every tree that bring eth not forth
good fruit]. What a terrible sentence is this
- against Christless pastors, and Christless hearers!
Every tree that produceth not good fruit, ºxxo~.
are rai, is to be now cut down, the act % excision is
now taking place : the curse of the Lord is even
now on the head and the heart of every false teach-
er, and impenitent hearer.
Verse 20. Wherefore by their fruits, . This
truth is often repeated, because our eternal inter-
ests 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
bad fruit, are both only fit for the fire.
Verse 21. JNot every one] Ou raç, a Hebraism,
say some, for no person. It is a Graecism and a
Ilatinism too: o v ºr a y ºr w y Geay, not ALL of the
gods, i. e. not ANY of the gods. Hom. Odyss. Z.
240. So TERENCE: Sine omni periclo, without
all danger, i. e. without ANY danger. And JU-
ven AL: Sine omni labe, without ALL imperfection,
Č. e. without ANY. See more in Mr. Wakefield.
The sense of this verse seems to be this : No per-
son, by merely acknowledging my authority, be-
lieving in the divinity of my nature, professing
faith in the perfection of my righteousness, and
infinite merit of my atonement, shall enter into the
kingdom 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 vigorous as a panther, as swift as an
eagle, as fleet as a stag, alſ as strong as a lion, to
do the will of his Creator.”
Verse 22. JMany will say to me in that day]
Exelyn Th Haapa, in that very day, viz. the day of
judgment—have we not prophesied, taught, pub-
licly preached, in thy name : acknowledging thee
to be the only Saviour, and proclaiming thee as
such to others; cast out demons, impure spirits,
who had taken possession of the bodies of men;
done many miracles, being assisted by supernatu-
ral agency to invert even the course of nature,
and thus prove the truth of the doctrine we
preached P -
Verse 23. Will I fººl Oaoxoyhow, I will
fully and plainly tell them, I never knew you—I
never approved of you : for so the word is used in
many places, both in the Old and New Testa-
ments. 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 ye
were destitute of the spirit of my Gospel, unholy
in your hearts, and unrighteous in your conduct.
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 ad-
mire, who are nothing, and worse than nothing,
before God; because they perform not his will,
but their own? What an awful consideration, that
a man of eminent gifts, whose talents are a source
of public º: should be only as a way-mark or
jinger-post in the way to eternal 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 union with whom alone eternal life is to be
found. For, united to Christ, all is heaven; se-
parated from him, all is hell.
Verse 24. Therefore whosoever heareth these
sayings of mine] That is, the excellent doctrines
laid down before in this and the two preceding
chapters. There are several parables or simili-
tudes like to this in the Rabbins. I shall quote
but the two following:
Rabbi Eleasar said, “The man whose know-
ledge exceeds his works, to whom is he like P 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
86
The house built on a rock ;
*, *, *, 25 And the rain descended,
A. olymp. and the floods came, and the
Sº 3 winds blew and beat upon that
house; and it fell not : for it was founded
upon a rock.
26 And every one that heareth these
sayings of mine, and doeth them not, shall
be likened unto a foolish man, which |
built his house upon the sand ;
CHAP. VII.
that on the sand.
27 And the rain descended, and *.*, *.
the floods came, and the winds. An Óiyºp.
blew, and beat upon that house; –Cºlº
and it fell: and great was the fall of it.
28 And it came to pass, when Jesus had
ended these sayings, "the people were
astonished at his doctrine :
29 "For he taught them as one having
authority, and not as the scribes.
a Ch. 18.54. Mark 1. 22. & 6. 2. Luke 4. S2.
b John 7. 46.
good works are greater than his knowledge, to
what is he like 2 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 Abuja, said, “The manywho stu-
dies much in the law, and maintains good works,
is like to a man who built a house, laying stones
at the foundation, and building brick 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 works, is like a man who, in building his
house, put brick at the foundation, and laid stones
upon them, so that even gentle waters shall over-
throw that house.” Aboth Rab. JVath.
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.
I will liken him unto a wise man] To a pru-
dent man—aydpi ºpoviao, to a prudent man, man
of sense and understanding, who, foreseeing the
evil, hideth himself, who proposes to himself the
best 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, CHRIST JESUs,
and make the building firm, by keeping close to
the maxims of his Gospel, and having our tem-
pers 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 Čame
—winds blew] In Judea, and in all countries in
the neighbourhood of the tropics, the rain some- |
times 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 villa-
ges in the east, literally melt away before those
rains, and the land-floods occasioned by them.
There are three 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 liken-
ed to the impetuous rivers. Thirdly, those which
come from Satan and his angels, and which, like
tempestuous whirlwinds, threaten to carry eve-
ry, thing before them. . He alone, whose soul
is built on the Rock of Ages, stands all these
*...* and not only stands in, but profits by
©II]. - -
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 into the king-
|dom 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 methermost pit by its
ruins. 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 DoEs them.
Many suppose that the law of Moses is abo-
lished, merely because it is too strict and impossi-
ble to be observed ; and that the Gospel was
brought in to liberate us from its obligations ;
but let all such know, that in the whole of the
old covenant nothing can be found so exceeding-
ly 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 w AY only to
that glory which has already been purchased
by the blood of the Lamb. To him that believes,
all things are possible.
Verse 28. The people were astonished] ot
oxxou, the multitudes ; for vast crowds attended
the ministry of this most popular and faithful of
all preachers. They were astonished at his doc-
trine. They heard the law defined in such a man-
| ner 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 Pha-
risees, the self-created or men-made ministers,
and those whom GoD 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.
Verse 29. Having authority]. They felt a
commanding power and authority in his word, his
doctrine. His statements were perspicuous, his
exhortations persuasive, his doctrine sound and
rational, and his arguments irresistible. These
they never felt in the trifling teachings of their
most celebrated doctors, who consumed their own
time and that of their disciples and hearers, with
frivolous cases of conscience, ridiculous distinc-
tions, and puerile splittings of controversia"
ſy”
A leper applies to Christ
hairs—questions not calculated to minister grace
to the hearers.
Several excellent MSS. and almost all the an-
cient versions read was on Papua atou, and the Pha-
risees. He taught them as one having authority,
like the most eminent and distinguished teacher,
and not as the scribes—and Pharisees, who had
ST. MATTHEW.
to be healed.
no part of that unction, which he in its pleni-
tude 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 apprehénd
it ! Lord ' write all these thy sayings upon our
hearts, we beseech thee! Amen. *
CHAPTER VIII.
Great multitudes follow Christ, 1. He heals a leper, 2–4. Heals the Centurion's servant, 5–13.
Heals Peter's wife's mother, 14, 15, and several other diseased persons, 16, 17. Departs from that
place, 18.
Two persons offer to be his disciples, 19–22. He and his disciples are overtaken with a
tempest, which he miraculously stills, 23–27. He curés Demoniacs, and the Demons which were cast
out enter into a herd of swine, which, rushing into the sea, perish, 28–32. The swine-herds an-
nounce the miracle to the Gergesenes, who request Christ to depart from their country, 33, 34.
A. M. 4031. HEN he was come down
A. D. 27. ri - sº
An. Olymp. from the " mountain,
- 88 & great multitudes followed him.
2 ” And, behold, there came a leper and
worshipped him, saying, Lord, if thou wilt,
thou canst make me clean. A. M. 4031,
3 And Jesus put forth his hand, Aºi.
and touched him, saying, I will; ºl: *-
be thou clean. And simmediately his le-
prosy was cleansed. -
a Ch. 5. I. Luke 7. 1.
b Mark 1. 40, &c. Luke 5. 12, &c.
NOTES ON CH A PTER VI 11
Verse 1. From the mountainl That moun-
tain on which he had delivered the preceding in-
imitable 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, xerpa, from aerus, a scale, was an invete-
rate 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 contagious, so as to in-
fect garments, (Lev. xiii. 47, &c.) and houses
(Lev. xiv. 34, &c.) and was deemed incurable by
any human means. Among the Jews, GoD alone
was applied to for its removal ; and the cure
was ever attributed to his sovereign power.
The various symptoms of this dreadful disor-
der, which was a striking emblem of sin, may be
seen in Lev. xiii. and xiv. where also may be
read the legal ordinances 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
lication of his blood, and by the sanctifying
and healing influences of the Holy Spirit.
The Greek name agrga, seems to have been
given to this distemper, on account of the thin,
white scALEs (xºrida,) 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 ex-
isting, in his time, among the Persians. He
calls it xevany, 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 per-
son, from their great god the Sun, for some evil
committed against him. Dr. JMead mentions a
remarkable case of this kind which came under his
wwn observation. “A countryman whose whole
body was so miserably seized with it that his skin.
was shining as covered with flakes of snow ; and
as the furfuraceous or bran-like scales were daily
rubbed off, the flesh appeared quick or raw under-
neath.” See the Doctor's JMedica Sacra, chap. ii.
It was probably on account of its tendency to
produce this disorder in that warm climate, that
God forbad the use of swine's flesh to the Jews.
The use of this bad aliment, in union with ardent
spirits, is in all likelihood, the grand cause of the
scurvy, which is so common in the British nations,
and which would 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,
aud on Levit. xiii. and 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 redemption of the soul by Christ. A sinner
truly penitent, seeks. God with a respectful faith;
approaches him in the spirit of adoration, hum-
bles himself under his mighty hand, acknowledg-
ing 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 confidence in that
God who can do all things, and of dependence up-
on his will or mercy 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 ne-
cessary 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; bo
thow clean.] The most sovereign authority is as-
sumed in this speech of our blessed Lord—I will,
there is here no supplication of any power supe-
rior to his own ; and the event proved to the ful-
lest conviction, and by the clearest demonstra-
tion, that his authority was absolute, and his
power unlimited. Be thou cleansed, x264pua 6hrs;
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
88
CHAP
4 And Jesus saith unto him,
An olymp. * See thou tell no man ; but go
–$ºtº- thy way, show thyself to the
priest, and offer the gift that "Moses com-
manded, for a testimony unto them. -
5 iſ “And when Jesus was entered into
Capernaum, there came unto him a cen-
turion, beseeching him,
6 And saying, Lord, my servant lieth at
4 centurion applies to Christ
- A. M. 4081.
A. o
. VIII.
: Al- A £ 4. ori - A. M. 4031.
home sick of the palsy , grievous- ****
to heal his servant.
ly tormented. An. Olymp.
7 And Jesus saith unto him, I –Stº.
will come and heal him.
8 The centurion answered and said,
Lord, “I am not worthy that thou should-
est come under my roof: but * speak the
word only, and my servant shałl be healed.
9 For I am a man under authority, ha-
a Ch:9, 80. Mark 5.40.-b Lev. 14. S, 4, 10. Luke 5. 14.
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 represen-
tation of that invisible hand, which makes itself
felt by the most insensible hearts of that internal
word which makes itself heard by the most deqf:
and of that supreme will which works every thing
according to its own counsel.
Verse 4. Jesus saith—See thow tell no man]
Had our Lord at this early period, fully manifest-
ed himself as the JMessiah, the people, in all like-
lihood, 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 man-
her of men, his further preachings and miracles
must have been impeded. This alone seems to
be the reason why he said to the leper, see thow
tell no man. .
Show thyself to the priest] This was, to conform
to the law instituted in this case, Lev. xiv. 1, &c.
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
damb, three tenth-deals of flowr, and one log of oil,
ver. 10; but if the person was poor, then he was
to bring one lamb, one tenth-deal of flowr, one log
ofoil, and two turtle doves, or young pigeons, ver.
21, 22. See the notes on Lev. 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 characteristic of the
Messiah; (see Bishop Chandler's Vindication)
therefore the obstimacy of the priests, &c. in re-
jecting Christ, was utterly inexcusable.
Verse 5. Capernaum] See chap. iv. 13.
.# centurion] ‘Exaroyºrapºos. A Roman military
officer who had the command of one hundréd men.
Verse 6. Lord] Rather Sir, for so the word
xuple should always be translated when a Roman
is the speaker. . . . .
Lieth at home] Beganrat, lieth all along ; inti-
mating that the disease had reduced him to a state
of the utmost 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 mas-
ters do when their servants are afflicted, have
them immediately removed to an infirmary, often
to a work-house; or sent home to friends or rela-
tives, who probably either care nothing for them,
or are unable to afford them any of the comforts
of life. In case of a contagious disorder, it may
be necessary to remove an infected person to such
places as are best calculated to cure the distem-
VoI. I 12 )
• Luke 7.1, &c.—a Luke 15, 19, 21.—e Ps. 107.20.
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 friend-
ly attention. If by a hasty, unkind, and unme-
Cessary removal, the servant die, are not the mas-
'ter and mistress murderers before God?
Verse 7. I will come and heal him..] ... Eyo ex0ay
3: pººrewoº avrov, I am coming, and will heal him.
This saying is worthy of observation. Jesus did
not positively say, I will come and heal him ; this
could not have been strictly true, because our
Lord healed without going to the house, and the
issue shows that the words ought to be taken in
the most literal sense : thus understood, they
contained a promise. which it seems none of
them distinctly comprehended. Foreseeing 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 º Or instead
of aire Aoyoy, read stºre Aoyº, Speak by word or
command. This reading is supported by the most
extensive evidence from MSS. versions and fa-
thers. See here the pattern of that living faith
and genuine humility which ought always to ac-
company the prayer of a sinner: Jesus can will
away the palsy, and speak away the most griev-
ous torments. The first degree of humility 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 com-
mentators 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, Principes, and
Triarii. Each of these grand divisions was com-
posed of thirty manipuli or companies; and every
manipulus made two centuries or companies of one
hundred men. Every manipulus had two centuri-
ons, but these were very far from being equal in
rank and honour, though possessing the very same
office. The Triarii and Principes were esteem-
ed 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 order, he was under
the authority of either the Principes or Triarii,
and had none winder him but the hundred 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
go
Christ commends
A.M. ºl. ving soldiers under me: and I
A. D. 27. e
An olymp. say to this man, Go, and he
—ºtt— goeth; and to another, Come,
and he cometh; and to my servant, Do
this, and he doeth it.
10 When Jesus heard it he marvelled,
and said to them that followed, Verily
I say unto you, I have not found so
a Gen. 12. 8. Isai. 2.2, 8. & 11. 10. Mal. 1. 11. Luke 13.29.
Acts 10. 45. & 11. 18. & 14. 27. Rom. 15.9, &c. Eph. 3. 6.
control of others, yet have some so completely
subject to myself, that I can say to one, Come,
and he cometh, to another, Go, and he goeth, and
to my slave (rº 3ovaº Azov) Do this, and he doeth it;
how much more then camst thow accomplish what-
soever thou willest, being under no control, and
having all things under thy command. He makes
a proper use of his authority, who by it 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. Karz‘ray54: A yºkºzyay, xeyet &ou,
aroganov zrgot roy Axxx42, 4&t arozzragov Thy Bg4-
cºnida, ºrogºvokzal. Egzov, excagº. “He who per-
sonates Agamemnon, says to me, Go to Achilles,
and bring hither Briseis: I go. He says, Come
hither: I come.” Dissert. l. i. c. 25, p. 97.
Oraw oogo; sizry rout pºrou: ay8sty,ay6es. Otay airy
£xas-avely, 3A&sayer. Oray expegely roy zoºpzroy, expegel.
Orczy remotively, zrezratives. Otav zraxty azro Caxxely,
x &t ºvaxoppoety, it at avºra et: avºra a vyataouaeva ep”
nºuzlar Az8964y, tatt ayazraved 6&t, pzęyet x&t cºvazrave-
ºral. “When God commands the plants to blossom,
they bear blossoms. When he commands them |
to bear seed, they bear seed. When he com-
mands 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 to 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
uncontrolled power, and that power put forth by
a sovereign 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 {. so great faith, no,
not in Israel.] That is, I have not found so great
an instance of confidence and faith in my power,
even among the Jews, as this Roman, a Gentile,
has shown himself to possess.
From Luke vii. 5, where it is said of this cen-
turion, “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 de-
vout 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 im-
proper 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 the present. A. D. 1812.
Verse 11. JMany 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 ayanxt-
tº
St. MATTHEw.
the centurion's faith.
reat faith, no, not in Israel. A.M., 4031.
11 And I say unto you, that A. olymp.
* many shall come from the east – º –
and west, and shall sit down with Abra-
ham, and Isaac, and Jacob, in the king-
dom of heaven. - .
12 But the children of the kingdom
“shall be cast 9 out into outer darkness:
b Ch. 21. 43.-c Ch. 13. 42, 50. & 22. 13. & 24. 51. & 25. 30.
Luke 13.28. 2 Pet. 2. 17. Jude 13.—d Ps. 49. 19. Rev. 16.9, 11.
&nd ov'rou, intimating the recumbent posture used by
the easterns at their meals. The Rabbins repre-
sent the blessedness of the kingdom of God under
the potion of a banquet. See several proofs of
this in Schoetgenius. This was spoken to soften
the unreasonable prejudices of the Jews, which
they entertained against the Gentiles, and to pre-
pare 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 follow-
ers of God. But if we desire to inherit the pro-
mises, we must be followers of them who through
faith and patience enjoy them. Let us therefore
imitate %. in his faith, Isaac, in his obedi-
ence unto death, and Jacob, in his hope and ear-
pectation 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 repre-
sented 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 repre-
sented as deep darkness ; because the nuptial so-
lemnities took place at night. Hence at those
Suppers, the house of reception was filled with
lights called 32.des, xaparades, Avayata, eavou,
Torches, lamps, candles and lanthorns, by Athe-
news 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 outer darkness, i. e. the darkness on the out-
side 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 exposed to shame, but also
to hunger and cold; therefore 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 re-
ceive them; whence Christ, by whom we enter
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 being left open, and the porter stand-
ing 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,
ch. vii. 13, &c. When all that were invited were
once come, the door was presently shut, and was
not to be opened to any who came too 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 stood knocking without, chap. xxv. 11. And
in this sense we are to understand the words of
- - 90
The centurion’s
A.M., ºi, there shall be weeping and
A. D. 27. & •
A. ºp. gnashing of teeth.
- Sºlº 13 And Jesus said unto the
centurion, Go thy way; * and as thou
CHAP. VIII.
servant healed.
hast believed, so be it done unto A, hº
thee. And his servant was Anólymp.
healed in the selfsame hour. —“–
14 iſ "And when Jesus was come into
a Mark 5. 34. Luke 7. 10, 50.
b Mark 1. 29, 30, 31. Luke 4. S8, 39.
Christ, Luke xiii. 24, 25. Many shall seek to
enter in, but shall not be able. hy? because
the master of the house hath risen up and shut to
the door, they would not come unto 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 sal-
vation : An eternity of darkness, fears and pains,
for comparatively a moment of sensual gratifica-
tion, how terrible the thought! What outer dark-
ness, or, ºro oxoro; roséarapoy, that darkness, that
which is the outermost, may refer to, in eternal
damnation, is hard to say: what it alludes to I
have already mentioned: but as the words 3pwº-
a or roy oãoyºtaly, gnashing or chATTERING of teeth,
convey the idea, not only of extreme anguish, but
of extreme cold; some have imagined that "the
punishment of the damned consisted in sudden
gransitions from eactreme heat, to extreme cold; the
extremes of both, I have found to produce exactly
the same sensation.
MILTON happily describes this in the following
inimitable verses, which a man can scarcely read,
even at midsummer, without shivering.
Beyond this flood a frozen continent.
Ilies dark and wild, beat with perpetual storms
Of whirlwind and dire hail
- —the parching air
Burns frone, and cold performs the effect of fire.
Thither by harpy-footed furies hal’d,
At certain revolutions all the damm'd
Are brought; and feel by turns the bitter change
Of fierce extremes, extremes by change more
From beds of raging fire, to starve in ice, [fierce,
—and there to pine
Immoveable, 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
ninium calorem transeat ab aquis nivium. “Let
him pass to excessive heat, from waters of snow.”
This reading which is found only in this form, in
the Vulgate, is vastly expressive. Every body
knows that snow-water is coſ der than snow itself.
Another of our poets has given us a most terrible
description of perdition, on the same ground.
The once pamper'd spirit
To bathe in fiery floods, or to reside
In thrilling regions of the 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 of
the torments of the wicked given in the Institutes
of Menu ; “The wicked shall have a sensation
of agony in Tamisra, or wtter darkness, and in
other seats of horror; in Asipatravana, or the
sword-leaved forest, and in different places, of
binding-fast, and of rending : multifarious tor-
tures await them: they shall be mangled by ra-
vens and owls, and shall swallow cakes boiling
hot; and shall walk over inflamed sands, and
shall feel the pangs of being baked like the ves-
sels of a potter: they shall assume the forms of
beasts continually miserable, and suffer alternate
afflictions from extremities of cold and heat; sur-
rounded with terrors of various kinds. They shall
have old age without resource; diseases attended
with anguish ; pangs of innumerable sorts, and
lastly, #º death.”
Institutes of MENU, ch. 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 signifi-
cant expression: darkness has its birth there :
there are its seeds and buds, there it vegetates
everlastingly, and its eternal fruit is—darkness f
Sée Zend Avesta, vol. i. Vendidad sadi,
Fargard. xviii. p. 412.
...And is this, or any thing as bad as this, HELI,
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 1
Verse 13. As thou hast believed, so be it done]
Let the mercy thou requestest, be equal to the
faith thou hast brought to receive it by. Ac-
coRDING to thy faith be it done wºnto 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 constitutes the mind that
was in Jesus; and prepares fully, for the enjoy-
ment 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 º: hour.]
Ev tº aga exelyn, 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, be-
lieve now for a salvation which thou now needest,
and I will give it to thee in some futurºtimé.
That salvation 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 pre-
sent moment, for this simple reason, IT Is By
FAITH, that God may be manifested and honour-
ed; and not by works or by sufferings, lest
any man should boast. To say, that though it is
of faith, yet it may, and must in many cases, be
delayed, (though the person is coming in the most
genuine humility, deepest contrition, and with the
liveliest faith in the blood of the Lamb) 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 housel That Peter lived at
Capernaum, and that Christ lodged with him, is
Q?
Peter's mother-in-law healed.
7.
*A*, *, Peter's house, he saw "his wife's
An olymp. mother laid, and sick of a fever.
—ºtt- 15 And he touched her hand,
and the fever left her: and she arose and
ministered unto them.
16 T * When the even was come, they
brought unto #" many that were posses-
sed with devils: and he cast out the spi-
rits with his word, and healed all that
were sick : - ..
17 That it might be fulfilled which was
ST. MATTHEW. A scribe resolves to be a disciple.
spoken by Esaias the prophet, *, *, *.
saying, “Himself took our infir- A jymp.
mities, and bare our sicknesses. –Sºlº:
18 T Now when Jesus saw great multi-
tudes about him, he gave commandment
to depart unto the other side.
19 "And a certain scribe came, and said
unto him, Master, I will follow thee
whithersoever thou goest.
20 And Jesus saith unto him, The foxes .
|have holes, and the birds of the air have
a 1 Cor. 9.5.—b Mark 1. 32, &c. Luke 4.40, 41.
e Isai. 53.4. 1 Pet. 2. 24.—d Luke 9. 57, 58.
fully evident from this verse compared with chap.
xvii. 24.
Peter's—wife's mother] Learn hence, says |
Theophylact, 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 Good, Gen. ii. 18. Those
who pretend to say that the single state is more
holy than the other, slander their Maker, and
say in effect, “we are too holy to keep the com-
mandments 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 If the
Scriptures had not spoken of the divinity of Christ,
£hese proofs of his power must have demonstrated
it to the common sense of every man, whose
creed had not previously blinded him.
JMinistered unto them.] Avrote, them, is the read-
ing of most of the printed editions, but avºry, to
him, has the utmost evidence in its support from
MSS. Versions, 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,
according to the law, Lev. xxiii. 32, From even-
ing 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.
JMany that were possessed with devils] Dr.
Lightfoot gives two sound reasons why Judea, in
our Lord’s time abounded with demoniacs. First,
Because they were then advanced to the very
; of impiety; see what Josephus, their own
1S
3. º under heaven more wicked than they
were. See, on Rom. i. 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 doubt-
ed; nor did they ever object against the preten-
sions 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 opportunity had the wise men then to
unmask the whole matter, and thus pour con-
tempt 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
/hem?, ? - -
.9nd healed aſ that were sick]
QQ
Not a soul did
n, says of them: There was not (says he) |
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 2
Verse 17. Himself took our infirmities] The
quotation is taken from Isai. liii. 4, where the
verb Rwn 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 Mes-
siah, 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 Synop-
sis' Sohar. Christ fulfils the prophecies in all
respects, and is himself the completion and truth
of them, as being the lamb and victim 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 dis-
eases of the body are the emblems of the sin of
the soul, Matthew, referring to the prediction of
the prophet, considered the miraculous 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 of the Gergesenes, ver. 28.
Verse 19. A certain scribe] Though suc yeaga-
Azarevº, ONE scribe, may be considered as a He-
braism; yet it is probable that the literal con-
struction of it was intended to show that few of
this class came to the Lord Jesus for instruction
or salvation.
º Rather teacher, Jiča orzaxe from Judºor-
wo, I teach, which itself seems to be derived from
Jeuxa, 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 divinely taught, knows he can do nothing
but through Christ strengthening him. Every
teacher among the Jews liad 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 fores 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 ac-
count, applied emphatically to himself, by the
meek and lowly Jesus. Besides, it seems here to
One requests to bury his father.
A.M., 4031, nests; but the Son of man hath
A. D. 27. - g \,
An olymp. not where to lay his head.
–88 tº 21 “And another of his disci-
ples said unto him, Lord, "suffer me first
to go and bury my father.
22 But Jesus said unto him. Follow me;
and let the dead bury their dead.
23 T And when he was entered into a
ship, his disciples followed him.
24 “And, behold, there arose a great
tempest in the sea, insomuch that the ship
CHAP. VIII.
A great tempest at Sea.
was covered with the waves: but **; *}
he was asleep. Aºr
25 And his disciples came to —ºtt-
him, and awoke him, saying, Lord, save
us: we perish.
26 And he saith unto them, Why are ye
fearful, O ye of little faith? Then "he
arose, and rebuked the winds and the sea:
and there was a great calm.
27 But the men marvelled, saying, What
manner of man is this, that even the
a Luke 9.59, 60.—b See 1 Kings 19. 20.-c Mark 4.37, &c.
Luke 8. 28, &c.—d Ps. 65. 7, & 89 9. & 107. 29.
be used to point out the incarnation of the Son of
God according to the predictions of the prophets,
Psal. viii. 5, Dan. vii. 13. And as our Lord was
now showing forth his eternal Divinity in the mi-
racles he wrought, he seems studious to prove to
them the certainty of his incarnation, because on
this depended the atorement 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 miracles 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; probably his father was old,
and apparently near death, but it was a maxim
among the Jews, that if a man had any duty to
erform 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 extremes;
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 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 to a Jew. Natural
death is the separation of the body and soul: spi-
ritual 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 imme-
diately abandon worldly concerns and employ-
ments, and give themselves wholly up to the work
of the ministry. *
Verse 24. Arose a great tempest in the sea]
Probably excited by Satan, the prince of the
Pºwer of the air, who having got the Author and
all the preachers of the Gosnel together in a
small vessel, thought by drowning it to defeat the
purposes of God, and thus to prevent the salva-
tion of a ruined world. What a noble opportu-
*ity must this have appeared to the enemy of the
human race: -
Yerse 25. And his disciples) THE disciples.
. In the Common printed editions, as well as in our
translation, it is als disciples, but avºrov, his, is
ºted by the very best MSS. and by Bengel,
Wetstein, and Griesbach. This is a matter of
very srnall 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 in-
spired penman that can be expressed, and to in-
sert 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: without 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 familiar should it be
to us! Taken in the extensive Christian sense
it is exceedingly expressive; it comprehends all
the power of our Lord's might, all the merit of
his atonement, and all ‘the depth of our misery
and danger. See Quesnel. s
Verse 26. Why are ye fearful, O ye of little
faith?] 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 necessary prayer for all who de-
sire to be saved. -
Then he arose and rebuked the winds, &c.] A5
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. .. 8 oshua
did not say to the earth, Earth, stand thow still,
because the earth is not the cause of its own mo-
tion; but, sun, stand thow still on-tºp!', shemesh dom,
Sun, be silent, or restrain thy influence, which is a
proper cause of the revolutions 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 consequence. 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 restore calm and peace to the most troubled
and disconsolate soul. Prayer and faith, if sin-
cere, shall be heard though they may be weak.
1. That our imperfections may not hinder us from
praying to God. , 2. That we may be persuaded
it is not our merits which make our prayers ef-
fectual. 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
calm. Thus God ever proportions, the comfort to
the affliction. -
Verse 27. The men marvelled) Every part of
Q3 * @
Two demoniacs meet Jesus.
*** winds and the sea obey him
A. olºp. 28 “And when he was come
–88: 8 - to the other side, into the coun-
try of the Gergesenes, there methim two
possessed 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 7 art, thou come hither to tor-
ment us before the time !
ST. MATTHEw.
Demons enter the swine.
30 And there was a good way ºft.
off from them a herd of many Anº.
swine feeding. - _991, 8.
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 violent-
ly down a steep place into the sea,
2 Mark 5.1, &c. Luke 8. 26, &c.
b Mark 5. 7, 12. Luke 8. 30–38. Rey, 12 12,
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]. IIotaro, ºgly wros,
How great is this person Here was God fully
manifest, 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 Ver-
sions; Gergasenes, Gerasenes, Gadarenes, Ger-
gesions, and Gersedonians. The three first are
supported by the greater authorities. They might
have all been names of the same place or district;
but if we depend on what Origen says, the peo-
le mentioned here could not have been the in-
abitants of Gerasa, which, says he, is a city of
Arabia, ovt. 8axaaaay, ovºrs Augyny ranoucy exovira,
which has neither sea nor lake nigh to it. “Ga-
dara was, according to Josephus, the metropolis
of Perea, or the region beyond Jordan: both
the city and villages belonging to it, lay in the
country of the Gergasenes; whence Christ go-
ing into the country of the Gadarenes, Mark v.
1, is said to go into the region of the Gergasemes,
Matt. viii. 28.” WHITBy.
Two possessed with devils] Persons possessed
by evil demons. Mark and Luke mention only
one demoniac, probably the fiercer of the two.
Coming out of the tombs]. It is pretty evident
that &upolas were generally built over the
graves among the Jews, and that these demoni-
acs had their dwellings 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 na-
ture, and therefore would drive the possessed into
them. . -
Verse 29. What have we to do with thee] The
literal translation of ru guy fixat a ou; is, What is it
to we and to thee? which perhaps might be under-
stood to imply their disclaiming any design to in-
terfere 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, signi-
fying an abrupt refusal of some request, or a wish
not to be troubled with the company or importu-
nity of others. Jehu said to the messenger who
was sent by Joram to meet him; What hast thou
to do with peace & David said, What have I to do
with you, ye sons of Zeruiah & Compare Judg.
xi. 12, 2 Sam. xvi. 10, 2 Kings ix. 18, Ezra iv. 3,
John ii. 4. See the note on Mark i. 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
Satanic interest, to be used freely in such a case,
by any of his disciples or subalterns. -
Art thou come hither to torment ws before the
time 2] From this it appears that a greater de-
gree of punishment awaited these demons than
they at that time endured; and that they knew
there was a time determined 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] Eriºpetov aty
aw ex864y ; this is the common reading, but a wor-
reixoy #Azac, send us away, appears more genuine.
This latter reading Griesbach has adopted on the
authority of three ancient MSS. the Coptic,
Sahidic, Ethiopic, Syriac, all the Arabic, Saxon,
most of the Itala, and the Wulgate. Send us
away seems to express more fully the absolute
power Jesus Christ had over them,-permissions
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, ch.
iv. 9, when we find he could not possess 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 dreaded
by those who have God for their portion and pro-
tector : -
Verse 32. They went into the herd of swine;
Instead of Thy ayºny roy youpov, the herd of swine,
Griesbach reads rows Xolpouc, the swine, on the au-
thority of many MSS. and Versions.
The whole herd of swine] Twy Xºpov, of swine,
is omitted by many MSS. and Versions. See
Griesbach, and see on Luke viii. 26, &c.
Ran violently down a steep place, &c.] 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. Here is an emblem
of the final impenitence and ruin into which the
swinish sinners, the habitually impure, more com-
monly fall than other sinners. Christ permits the
demons to do that in the swine which he did not
permit them to do in the possessed, on purpose to
show us what rage they would exercise on us if
left to their liberty and malice. Many are thé
Q4
.4 paralytic person healed,
A,”; ºl. and perished in the waters.
A. ºp 33 And they that kept them
- SSE * fled, and went their ways into
the city, and told every thing, and what
was befallen to the possessed of the devils.
CHAP. IX.
and his sins forgiver.
34 And behold, the whole city A.M.,4031.
came out to meet Jesus; and A. tºº.
when they saw him, “they be- 99E *
sought him that he would depart out of
their coasts.
a See Deut. 5. 25. 1 Kings 17. 18.
Luke 5. 8. Acts 16. 39.
divine favours which we do not consider, 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
oxercy; sometimes out of justice, to punish us for
having acquired or preserved them either by co-
• vetousness or injustice. - e
Verse 33. And they tºut kept them fled] Terri-
fied at what had happened to the swine.
Verse 34. The whole city came out] Probably |
with the intention to destroy Jesus for having de-
stroyed their swine; but having seen him, they
were awed by his presence, and only besought
him to depart from their borders.
choose to lose Jesus Christ than those temporal
goods by which they gratify their passions, at the
any rather
expense of their souls. They love even their
swine better than their salvation. Certain doctors
in both sciences"q*inity and physic, gravely tell
us, that these deračiacs were only common mad-
men, 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 disea-
ses besought—went out—filled a herd of swine—
rushed down a precipice,” &c. What silly trifling
is this Some people's creeds will neither permit
God nor the devil to work; and in several re-
spects, hardly to exist. For he who denies Di-
vine inspiration, will scarcely acknowledge dia-
bolic influence. See the note on ver 16, and on
Luke vii. 21. .
CHAPTER IX.
Christ heals a paralytic person at Capernaum, 1–8. Calls JMatthew, 10. Eats with publicans and
sinners, at which the
John come to him and inquire about fasting, 14–17.
On his road to the ruler's house, he heals a diseased woman, 20–22.
19.
house, he restores the young woman to life, 23–26.
harisees are offended, and he vindicates his conduct, 11, 12.
e disciples of
.A ruler requests him to heal his daughter, 18,
JArriving at the ruler's
Heals two blind men, 27–31. Casts out a dumb
demon, 32—34. Preaches and works miracles in all the cities and villages, 35. Is greatly affected
at the desolate and dark state of the Jewish people, 36.
them proper instructers, 37, 38.
*.*.*. ND he entered into a ship,
An olymp. and passed over, "and
CCI. S.
- * *— came into his own city. -
2 b And, behold, they brought to him a
man sick of the palsy, lying on a bed :
Echorts his disciples to pray to God to send
‘and Jesus, seeing their faith, º, ºft.
said unto the sick of the palsy, A. Giyºr.
Son, be of good cheer; thy sins —“º º
be forgiven thee. •
3 And, behold, certain of the scribe
a Ch. 4. 13.—b Mark 2. 3. Luke 5, 18.
c Chap. 8. 10.
- NOTES ON CH APTER IX.
Verse 1. He came into his own city.] Viz. Ca-
pernaum, where he seems to have had his com-
imon residence at the house of Peter. See chap.
iv. 13, and viii. 13. This verse properly belongs
to the preceding chapter. *
Verse 2. Sick of the palsy] See chap. iv. 24.
Lying on a bed] Katync, a couch or sofa, such
as they reclined on at meals. . . . -
Seeing their faith] The faith of the paralytic
person, and the faith of those who brought him;
See on Mark ii. 4.
Be of good cheer] Oapa at ratyev, Son, take cou-
ºrage / Probably he began to despond, and Christ
spoke thus to support his faith.'
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 afflictions. 'Tis 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 ne-
cessities. 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 JNedarim, 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 Psal. ciii. 3. Who forgiveth all thine
iniquities, and healeth all thy diseases. Here par-
don precedes health. See also Psal. 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] BA&venato,
comes either from 3xxºrarely thy phºny, to hurt or
blast the reputation or credit of another: or from
ÁaxAsiv retus qh, atc, to smite with reports. When-
ever it is used in reference to GoD, it simply
signifies, to speak impiously of his nature, or at-
tributes, or works. Injurious speaking is its pro-
per translation when referred to man,
Q5
Jesus has power to forgive sins.
A. M. 4031 said within themselves, This man
A. D. 27. 4.
A. olymy: blasphemeth.
—Sº tº 4 And Jesus “knowing their
thoughts, said, Wherefore think ye evil
in your hearts 7 - -
5. For whether is easier, to say, Thy
sins be forgiven thee; on to say, "Arise.
and walk 2
6 But that ye may .*." the Son
of man hath power º
give sins, (then saith The to the sick
of the palsy,) Arise, take up thy bed,
a Ps. 1sº. 2. Ch. 12. 25. Mark 12 15 Luke 5 22, & 6, 8 & 9.
47. & 11. 17.-b Isai. 35. 6. John 5. 8.
The scribes were the literati of that time ; and
their learning, because not used in dependence,
on God, rendered them proud, envious, and ob-
stinate. 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 (ſday, 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 pow-
er 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 se-
cret of their souls, they thought on the subject.
God sounds the secrets of all hearts—no sines-
eapes his notice ; how senseless then is a 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?]
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 universe 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, &c.) Erter-
mal miracles are the proofs of internal ones.
Threemiracles 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 adequate to, but that which is
omniscient.) e miracles are these : 1st, The
remission of the poor man's sins. 2d, The dis-
cernment of the secret thoughts of the scribes.
3d, The restoring of the paralytic, in an instant,
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 absolutely perfect miracle wrought;
and here are absolute incontestable proofs that
the miracle was wrought: and the conclusion is
the fullest demonstration of the divinity of the
ever-blessed Jesus,
!,
ST. MATTHEW,
rth " to for-
JMatthew is called.
and go unto thine house. Aºi.
7 And he arose, and departed An olymp.
to his house. 99 3. .
8 But when the multitudes saw it, they
marvelled, and glorified God, which had
given such power unto men.
9 || "And as Jesus passed forth from
thence, he saw a man, named Matthew,
sitting at the receipt of custom ; and he
saith unto him, Follow me. And he arose,
and followed him.
10 || “And it came to pass, as Jesus sat
I sai. 43. 25. Mic...7. 18.—d Mark 2. 14. Luke 5. 27.--e Mark 2.
15, &c. Luke 5 29, &c.
Arise, take up thy bed] 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 imi-
tates 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 re-
joice in hope of God's glory, and to walk in the
way of his commandments; he affords us all the
aroof which we can reasonably require, that his
conversion is real : the proof sufficient to satis-
fy 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 mar-
pelled] Instead of 26&wº-ta'ay, wondered, the Co-
dex Vatic. and Cod. Bezae, with several other
MSS. and Versions have eq9éhéna'ay, feared. In
the Gothic, and one copy of the Itala, both read-
ings are conjoined thus: And the multitudes see-
ing 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 humble, an occasion of glorifying the
Most High. Divine things make a deeper im-
pression on the hearts of the simple multitude
than on those of the doctors, which, puffed up
with a sense of their own wisdom, refuse to re-
ceive the truth, as it is in Jesus. The conver-
sion of one rebellious soul is a greater miracle,
and more to be admired, than all that can be
wrought on inanimate creatures. He who sees a
sinner converted from the error of his way, sees
a miracle wrought by eternal power and good-
mess. May such miracles be multiplied ?
Verse 9. JNamed JMatthew] Generally sup:
posed to be the same who wrote this history of
our blessed Lord. -
The receipt of custom]. The custom-house,
ºrextovuoy—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 himj How blessed
it is to be obedient to the first call of Christ—how
much happiness and glory are lost by delays,
though conversion at last may have taken place!
Verse 10. Sat at meat in the house] Viz, of Mat-
Jesus reproves the Pharisees
A. M. 4081. at meat in the house, behold,
Aºi... many publicans and sinners
°9′ + 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 a publicans and * sinners?
12 But when Jesus heard that, he said
unto them, They that be whole need not
a physician, but they that are sick. -
CHAP. IX.
who murmured.
13 But go ye and learn what A.M.,4081.
that meaneth, “I will have mercy A: º
and not sacrifice : for I am not 99E *
come to call the righteous, " but sinners
to repentance. -
14 T Then came to him the disciples of
John, saying, “Why do we and the Pha-
risees fast oft, but thy disciples fast not ?
15 And Jesus said unto them, Can the
children of the bride-chamber mourn,
a Ch. 11. 19. Luke 5. 30. & 15. 2.-b Gal. 2. 15.-c Hos. 6. 6.
Mic. 6. 6, 7, 8. Ch. 12, 7.
d 1 Tim. 1. 15,-e Mark 2. 18, &c. Luke 5. 33, &c. & 18, 12.
f John 3. 29.
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 acquaintances might profit by the
teaching of his new master, he invites them to
the entertainment that was honoured by the pre-
sence of Christ. His companions, it appears,
were not of the most creditable kind. They
were tar-gatherers (see chap. v. 46,) and sinners,
waagtoxoi, 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, vii.
34, 37, 39, xv. 1, 2, 7, 10, xix. 7, xxiv. 7, John
ix. 16, 24, 25, 31, Rom. v. 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 inspires the soul with true
benevolence. The self-righteous Pharisees con-
sidered it equal to legal defilement, to sit in com-
pany with tax-gatherers and heathens. It is cer-
tain that those who fear God should not associate,
through choice, with the workers of iniquity;
and should only be found with them when trans-
acting their secular business requires it, or when
they have the prospect of doing good to their
SOUllS.
Verse 12. They that be whole need not a phy-
sician] A common proverb, which none could
either misunderstand or misapply. Of it, the
reader may make the following use :
1. Jesus Christ represents himself here as the
sovereign Physician of souls. 2. That all stand
in need of his healing power. 3. That men must
acknowledge 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.
Verse 13. I will have mercy and not sacrifice]
Quoted from 1 Sam. xv. 22. *#. are remark-
able words. We may understand them as imply-
ing, 1st, That God prefers an act of mercy shown
to the necessitous, 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
wº lººsa only to point out the infinite mercy
OL. I. 13
of God to fallen man, in his redemption by the
blood of the new covenant. And 3dly, 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 milbheon cnerre nar onraego-
nerre, I will mildheartedness, and not sacrifice.
Go ye and learn] nº Rx tse velimmed, a form
of speech in frequent use among the Rabbins,
when they referred to any fact or example in the
Sacred Writings. Nothing tends more to humble
pretenders to devotion, than to show them that
they understand neither Scripture nor religion,
when, relying on external performances, they
neglect love to God and man, which is the ve
soul and substance of true religion. True holi-
mess has ever consisted in faith working by love.
I am not come to call the righteous, but sinners]
Most of the common editions add, suc Azara rotay,
unto repentance; but this is omitted in the Codex
Patic. and Bezae, sixteen others, both the Syriac,
both the Persic, Ethiop. Armen. Gothic, }.
Saron, all the Itala except three, the Vulgate,
Clemens, Roman. Origen, Basil, Jerom, Augustin,
.Ambrose, and Barnabas. . The omission is ap-
proved by JMill and Bengel.-Griesbach leaves it
out of the text.
Verse 14. Thy disciples fast not?] Probably
meaning that they did not fast so frequently as
the others did, or for the same purposes, which is
very likely, for the Pharisees had many supersti-
tious 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 obtain 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-
º NvAzowyos. Or, vvºpov, bridegroom,
as the Cod. Bezae and several Persions have it.
These persons were the companions of the bride
groom, 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 extraordi-
nary festivity, and even of riot, among several
people of the East. -
When the bridegroom shall be taken from
them, &c.] There was only one annual fast ob-
served in the primitive church, called by our an-
cestors, lenccen parcen, the spring fast; and
by us, LENT : by the Greeks area depazoºn, and by
the Latins, Quadrigessima. This fast is pretended
to be kept by many in the present day, in com-
memoration of our Lord's forty days fast in the
97
The system of the Pharisees
**, ºr as long as the bridegroom is
A. ºlyº. with them 7 but the days will
come, when the bridegroom
shall be taken from them, and * then shall
they 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 gar-
ment, and the rent is made worse.
ST. MATTHEW.
tnconsistent with Christianity.
17 Neither do men put new A, M. 4031.
wine into old bottles: else the A. º
bottles break, and the wine run- 9°E *
neth out, and the bottles perish: but
they put new wine into new bottles, and
both are preserved.
18 " " While he spake these things
unto them, behold, there came a cer-
tain ruler, and worshipped him, saying,
a Acts 13. 2, 3. & 14, 23. 1 Cor. 7. 5.—b Or, raw or
wnwrought cloth.-e Mark 5. 22, &c. Luke 3.41, &c.
wilderness; but it does not appear that, in the
purest ages of the primitive church, genuine
Christians ever pretended that their quadrigessi-
onal fast was kept for 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 For Ty Hours : and
it was in this sense they understood the words of
this text: the days will come, &c. 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 12 o'clock on what is called Friday, and
that he rose about four on the morning of his own
day (St. John says, Early, while it was yet dark,
chap. xx. 1.) the interim makes forty hours.
which was thé true primitive Lent, or quadriges-
simal 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 three, 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 to me to have been sim-
ply this: They put DAYS in the place of Hours;
and this absurdity continues in some Christian
churches to the present day. For more on fast-
ing, see chap. vi. 16. -
Verse 16. JWo manputteth a piece of new cloth]
Ovčelº 3s sºrtézaxes ezručahºa pazov: 2yvaleou era lºw-
ºria ºraxata. JWo man putteth a patch of unscoured
cloth wyon an old garment. . This is the most li-
teral translation I can give of this verse, to con-
vey its meaning to those who cannot consult the
original. Pazos &yvazov is that cloth which has
not been scoured, or which has not passed under
the hand of the fuller, who is called 2-yazev, in
Greek: and erućangzz signifies a piece put on, or
what we commonly term a patch. -
It—taketh from the garment] Instead of clo-
sing up the rent, it makes a larger, by tearing
away with it the whole breadth of the cloth, over
which, it was laid; alpet yap ro rampoºza avºrov,
it taketh its fulness or whole breadth from the gar-
onent; this I am persuaded is the meaning of the
original, well expressed by the Latin, or Itala
of the c. BEzze, Tollit enim plenitudo ejus de ves.
timento. “It takes away its fulness from the
garment.” r -
Verse 17. Wew wine into old bottles] It is still
thé 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 fermentation 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 sys-
tems, would be as absurd as it would be destruc-
tive. The old covenant made way for the new,
which was its completion and its end: but with
that old covenant, the new cannot be incorpo-
rated.
Christian prudence requires that the weak, and
newly converted, should be managed with care
and tenderness. To impose such duties and
mortifications as are not absolutely necessary to
salvation, before God has properly prepared the
heart by his grace for them, is a conduct as ab-
surd and ruinous as putting a piece of raw un-
scoured 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 in-
struments in God's hand, of many conversions,
have need of much heavenly wisdom, that they
may know how to watch over, guide, and advise
those who are brought to a sense of their sin and
danger. How many auspicious beginnings have
been ruined by men's proceeding too hastily, en-
deavouring to make their own designs take
place, and to have the honour of that success
themselves, which is due only to God. -
Verse 18. A certain ruler] There were two of.
ficers in the synagogue, nb)2n ºn chazan ha-cene-
seth, the bishop or overseer of the congregation;
and nb) ºn tyxn 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 sec-
tions, &c. Jairus, who is the person intended
here, was, in this latter sense, the ruler or gover-
nor of one of the synagogues, probably at Caper-
naum. See Mark v. 22, Luke viii. 41.
JMy daughter is even now dead] Or, my daughter
was just now dying ; apri grexévrhoey, or, is by this
time dead : i. e. as Mr. Waſcefield properly ob-
serves, 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 conjec-
tures, that in the Hebrew original, the words
must have stood thus, nnnnny &tah 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
teaches us what they are.
First, A man should place himself in the pre-
sence of God—he came unto him.
Secondly, He should humble himself sincerely
before God—he fell down before him—at his feet.
Mark V. 22. - -

Q9
The issue of blood healed.
*** My daughter is even now dead:
ºi; but come and lay thy hand upon
–98 & her, and she shall live. .
19 And Jesus arose, and followed him,
and so did his disciples. -
20 T = 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
(SHAP. IX.
The ruler’s daughter raised.
but touch his garment, I shall be *, *.
whole. tº 2 º’ & sº e
22 But Jesus turned him about,
and when he saw her, he said, Daugh-
ter, be of good comfort; "thy faith hath
made thee whole. And the woman was
made whole from that hour. -
23 T & And when Jesus came into the
ruler’s house, and saw "the minstrels and
the people making a noise,
An. Olymp.
§Cº.
a Mark 5. 25. Luke 3.43.—b Luke 7.50. & 3.48. & 17. 19.
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 re-
quest shall be granted—put thy hand upon her,
and she shall live. He who comes in this way to
God for salvation, 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 communicated by it, some sup-
pose it may be as well omitted. But why is this?
Is it not because there is an unfaithfulness in the
person who lays on hands, or an unfitness in him
on whom they are laid 2 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 authority
to abrogate a rite of God's own appointment P In
the appointment of men to the sacred ministry it
should never be omitted : even in these degene-
rate-days, it may still serve as a sign of the ne-
cessity 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 dis-
tance, as present; but he goes to the place, to
teach his ministers not to spare either their steps
or their pains when the salvation of a soulis 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 instruct and com-
fort 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
issue of blood]. Twyn aiaojšovca. JMulier sangui-
his .#. laborans. Significatur hoc loco, flua-
w8 muliebris, in SANIs, menstruus, in HAC, per-
petuus. It would be easy to explain the nature
and properties of the disease here mentioned; but
when it is said, that prudence forbids it, the inti-
mation itself may be thought sufficiently explana-
tory of the disorder in question. There are some
remarkable circumstances relative to this case,
mentioned by St. Mark, chap. v. 25, &c. which
. be properly noticed in the notes on that
place.
The hem of his garment] The nºx's tsitsith, or
jºringes, which the Jews were commanded to wear
on their garments.
note there.
Verse 21. She said within herself, If I may
See Num. xv. 38, and the
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
reputed unclean. By faith in Christ Jesus, little
things are often rendered efficacious to our salva-
tion. 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 partakers of
the blessings purchased by the crucified body, and
spilt blood of the Lord Jesus ! -
Verse 22. Daughter, be % good comfort]
Gaga'el Guyareg, take courage, daughter. See on
ver. 2. The reason of this kind speech was, Je-
sus finding that 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 comfort her
mind, Jesus said, Daughter, take courage.
Thy faith hath made thee whole] H riori; a ov
a so-oxe re, This thy faith hath saved thee; i. e.
thy faith in my power, has interested that power
in thy behalf, so that thou art saved from thy dis-
order, and from all its consequences. See on
Luke viii. 46. -
Verse 23. Saw the minstrels and the people
making a noise]. Avantas, pipers ; Anglo-Saxon
hpir clenar, the whistlers ; Gothic baulingang
bälltugallilahā, the horn-blowers blowing with
their horns. Nearly the same as the pipublasara,
pipe-blowers of the Icelandic, for among all those
nations funeral lamentations, accompanied with
such rude instruments, were made at the death
of relatives. That pipes 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 pro-
cession with lamentations. See Jer. ix. 17–21.
Amos v. 16. Even the poorest among the Jews
were required to have two pipers, and one mourn-
ing woman. At these funeral solemnities it was
usual with them to drink considerably: even ten
cups of wine each, where it could be got. See
Lightfoot. This custom is observed among the
native Irish to this day, in what is called their
CAoinAN. The body of the deceased dressed in
gráve clothes, and ornamented with flowers, is
placed on 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.
Anciently, where the deceased was a great per-
sonage, the bards and croteries prepared the eao-
inan. The chief bard of the head chorus, began
by singing the first stanza in a low doleful tone;
which was softly accompanied by the harp. At
, 99 . . . . . .
The dead raised.
*, *, *g, 24 He said unto them * Give
A. olºp, place: for the maid is not dead,
–99: * but sleepeth. And they laugh-
ed 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 ſame hereof went abroad
into all that land.
ST. MATTHEW.
The blind restored to sight.
27 iſ And when Jesus depart- A, M.4031.
ed thence, two blind men fol- ºr
lowed him, crying, and saying, ºt
* Thou son of David, have mercy on us.
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 2 They said unto
him, Yea, Lord. . . .
a Acts 20." 10. —h Or, this fame.—c Ch. 15. 22. &
the conclusion, the foot semichorus began the la-
mentation 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
concluding note of the preceding chorus, which
ended, the head semichorus began the GoL, 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 chorusses performed during
the night. I have seen a number of women,
sometimes fourteen, twenty-four, or more, ac-
company the deceased from his late house to the
grave-yard, divided into two parties on each side
the corpse, singing the ULLALoo alternately, all
the way. That drinking, in what is called the
wake, or watching with the body of the deceased,
is practised, and often carried to a shameless ex-
cess, needs little, proof. This kind of intempe-
rance proceeded to such great lengths among the
Jews, that the Sanhedrim were obliged to make
a decree, to restrain the drinking to ten cups
each. I mention these things more particularly,
because I have often observed that the customs of
the aboriginal Irish bear a very striking resem-
blance to those of the ancient Jews; and other
Asiatic nations. The application of these obser-
vations 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, concla-
matum est—all is over—there is no hope—was
used. See the words used in this sense by Terence,
EUN. l. 347. In all probability this was the (Bogv-
gov/wevoy) making a violent outcry, mentioned here
by the Evangelist. How often, on the death of
relatives, do men incumber and perplex them-
selves 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
erson is from natural sleep. -
They laughed him to scorn.] Kateysawy auroy,
they ridiculed him ; from xxºra intensive, and
2 exace, I laugh—they grinned a ghastly smile, ex-
pressive of the contempt they felt for his person
and knowledge. People of the world generally
laugh at those truths which they neither compre-
hend nor love, and deride those who publish
. . . . 1ſ0 º
20. 30, 31. Mark 10. 47, 48. Luke 18. 38, 89.
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 commu-
nicating its vital energy to the dead body.
Where death has 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 transgression ;
and is thus dead in law, can only be restored to
spiritual life by the mighty power of the Lord
Jesus; because HE alone has made the atone-
ment, and HE alone can pardon transgression.
If the spiritually dead person be utterly uncon-
cerned 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 him by fervent,
faithful, and persevering prayer.
Verse 26. T.And the fame hereof went abroad)
In this business Jesus himself scarcely appears,
but the work effected by his sovereign power, is
fully manifested; to teach us that it is the busi-
ness of a successful preacher of the Gospel to
conceal himself as much as possible, that God
alone may have the º of his own grace. This
is a proper miracle, and a full exemplification of
the unlimited power of Christ. -
Verse 27. Son of David] This was the same
as if they had called him JMessiah. Two things
here are worthy of remark: 1st. That it was a
generally received opinion at this time in Judea,
that the Messiah should be Son of David. (John
vii. 47.) 2dly. 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
measure of heavenly light, who knows that he
has no merit, that his cry should be a cry for
mercy ; that he must be fervent, and that in
§: he must follow Jesus Christ as the true
essiah, 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 ordinarily 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.] In our blind-
ness we should have, 1st. A lively faith in the
almighty grace of Christ. 2dly. A fervent inces-
sant 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 sufferings and death, we are to expect salva-

tion.
The dumb
A. M.4031. 29 Then touched he their
Aftºn. eyes, saying, According to your
°. faith be it unto you. -
30 And their eyes were opened; and
Jesus straitly charged them, saying, * See
that no man know it.
31 b But they, when they were depart-
ed, spread abroad his ‘fame in all that
country. -
32 T & 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
CHAP. IX.
demoniac healed.
marvelled, saying, It was never *, *.
so seen in Israel.
34 But the Pharisees said, "He
casteth out devils through the prince of
the devils.
35 ° And Jesus went about all the cities
and villages, ' teaching in their syna-
gogues, and preaching the Gospel of the
kingdom, and healing every sickness and
every disease among the people.
36 T & But when he saw the multitudes,
he was moved with compassion on them,
because they " fainted, and were scatter-
ed abroad, 'as sheep having no shepherd.
An. Olymn.
§ºr
a Ch. 8. 4. & 12. 16. & 17. 9. Luke 5. 14.—b Mark 7, 36.-c See
Ch. 12. 22. Luke 11. 14.—d Ch. 12. 24. Mark 3. 22. Luke
il. 15.
e Mark 6. 6. Luke 13, 22.-f Ch. 4. 28.-g Mark 6. 34.—h Or.
were tired, and lay down.—i Numb. 27. 17. 1 Kings 22.17. Ezek.
34.6. Zech. 10, 2. , ,
Verse 29.
chap. viii. 13.
Verse 30. Straitly charged them] He charged
them severely, evºčguana aro, from sy, and 38%. 264, at
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 profitable to remark, 1st. That honour
pursues those who fly from it. 2dly. He who is
thoroughly sensible of God's mercy, cannot long
contain his acknowledgments. 3dly. That God
in general requires that what a man has received
for his own salvation, shall become subservient
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 appearance of natural disorders. A man
who does not acknowledge his sin to God, who
prays not for salvation, who returns no praises
for the mercies he is continually 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
Isai. XXXV. 5, 6.
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 of 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 j. through the
{...” of the devils.] This verse is wanting in
oth the Greek and Latin of the C. Bezae, in
another º 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 ex-
cellencies of others. Those whose hearts are
.According to your faith..] See on
possessed by this vice, speak the very language
of the devil. Calumny 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 princi-
ple from which it proceeds, viz. sin.
Verse 35. Jesus went about all the cities and
villages] Of Galilee. See on chap. iv. 23, 24.
A real minister of Jesus Christ, after his exam-
ple, is neither detained in one place by a com-
fortable provision made by some ; nor discou-
raged from pursuing his work by the calumny
and persecution of others. It is proper to re-
mark, 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 ro, Aao. This clause
is omitted by about fifty MSS. several of them of
the first antiquity and authority ; by the Com-
ſº and by Bengel ; by both the Syriac,
oth the Arabic, both the Persic; the Ethiopic,
Gothic, Sazon, and all the Itala, except four.
Griesbach has left it out of the text.
Verse 36. JMoved with compassion] Earxay-
Xyla Bh, from a raayºvoy, a bowel. The Jews es-
teemed the bowels to be the seat of sympathy
and the tender passions, and so applied the organ
to the sense. -
Xzraayzytčogral signifies, says JMintert, “to be
moved with pity from the very inmost bowels.
It is an emphatic word, signifying a vehement
affection of commiseration, by which the bowels,
and especially the heart, is moved.” Both this
verb and the noun seem to be derived from
aarzo, 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
motion of the bowels, and produces considerable
pain : hence aaraayºyučok, 24, to have the bowels
moved, signifies to feel pity or compassion, at
seeing the miseries of others.
They fainted] Instead of exxxvaeyou, fainted,
all the best MSS. Versions, and Fathers, read
eakwaa, ºvot, grieved, and melancholy. Kypke says
oxvAxely properly 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] Eggagevoi,
thrown down, or all along. They were utterly
neglected as to the interests of their souls, and
| rejected by the proud and disdainful Pharisees.
101
Copiousness of the harvest,
***, 37 Then saith he unto his dis-
A.º.º. ciples, “ The harvest truly is
- 88 & plenteous, but the labourers are
few ;
ST. MATTHEW.
and necessity of labourers.
38, "...Pray ye therefore the ºr
Lord of the harvest, that he will A. º.p.
send forth labourers into his ºf 3.
harvest. -
a Luke 10. 2. John 4.35.
b 2 Thess. 3. 1.
This people (0xxos, this mob) that knoweth not the
Raw, is accursed, John vii. 49. Thus, those exe-
crable 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 suc-
cessors behind them; but as in the days of Christ,
so now, God has in his mercy 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 a man was obliged to
give his property to what was called THE 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, vexation,
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 labourers are few. There are multitudes
of scribes, Pharisees, and priests, of reverend and
right reverend men; but there are few that work.
Jesus wishes for labourers, not gentlemen, who
are either idle drones, or slaves to pleasure and
sin, and nati consumere fruges—“Born to con-
sume the produce of the soil.” - &
It was customary with the Jews to call their
Rabbins 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 incessantly; and the reapers are
few.” And in Pirkey Aboth : “The day is short,
the work great, the workmen idle, the reward
abundant, and the master of the household is ur-
gent.” 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, back-
wardness, and carelessness while their adver-
sary, 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
signifies little where a man works, provided it be
by the appointment, in the Spirit, and with the
this #.God.
Verse 38. That he will send forth labourers]
Oxas exéaxxh egyaraç, that he would thrust forth
labourers. Those who are fittest for the work,
are generally most backward to the employment.
The man who is forward to become a preacher,
knows little of God, of human nature, or of his
own heart. It is God’s province to thrust out
such preachers as shall labour; and it is our du-
ty to entreat him to do so. A minister of Christ
is represented as a day-labourer: he comes into
the harvest, not to become lord of it, not to live
on the labour of others, but to work, and to la-
bour his day. Though the work may be very se-
were, yet, to use a familiar expression, there is
good wages in the harvest-home; and the day,
though hot, is but a short one. How earnestly
should the flock of Christ pray to the good Shep-
herd 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 further consi-
dered. w
In all countries, and under all religions, fast-
ing has not only been considered a duty, but also
of extraordinary 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 y 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.
d 7. The person neither eats nor drinks for twelve
ays. -
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, unless it be brought to him; and du-
ring 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 might; 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 mights he neither eats
nor drinks. He lights a fire, and sits at a door
where 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
peepwl leaves; three days and three nights, the
expressed juice of a particular kind of grass call-
ed doobah. -
12. Lasts, a week. First day he eats milk;
second, milk-curds: third, ghee, i.e. clarified
butter; fourth, cow's urine ; fifth, cow's dung ;
sixth, water; seventh, nothing.
During every kind of fast, the person sleeps on
the ground, plays at no game, has no connexion
with women, neither shaves nor anoints himself,
and bestows alms each day.—AYEEN AKBERY,
vol. iii. p. *—sº, How much more simple
102 .
The twelve
and effectual is the way of salvation taught in the
BiBLE but because it is true, it is not credited
by fallen man.
FASTING is considered by the JMohammedans
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 JMoslimán doctors into
three degrees: 1. The refraining from every
kind of nourishment or carnal indulgence. 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. Their great annual fast is kept on the
month Ramzan, or Ramadhan, beginning at the
CHAP. X.
|
disciples chosen.
first new moon, and continuing until the appear-
ance 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 Mo-
hammedan Lent. See HEDAYAH, prel. Dis. p.
L.W. 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 Jesus, was with them : but after he had
been taken from them, by death and his ascen-
|sion, they did fast and mourn ; they were ex-
posed 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. Gives them particular instructions relu-

tive to the objects of their ministry, 5, 6.
JMode of preaching, &c. 7–15.
Foretells the afflictions
and persecutions they would have to endure, and the support they should receive, 16–25. Cautions
them against betraying his cause, in order to procure their personal safety, 26–39.
especial promises to those who should assist his faithful servants
40—42.
A. M. 4031. ND when he had called
A. D. 27. º e e
An. Olymp. unto him his twelve dis-
—ººk tº ciples, he gave them power
* against unclean spirits, to cast them
out, and to heal all manner of sickness,
and all manner of disease. -
2 Now the names of the twelve
.And gives
in the execution of their work,
apostles are these ; The first **i; };
Simon, * who is called Peter, A. Öy.
and Andrew his brother; James — Sºl: *...
the son of Zebedee, and John his
brother;
3 Philip and Bartholomew; Thomas,
and Matthew the publican ; James the
a Mark 3. 18, 14. & 6. 7. Luke 6, 13. & 9. 1.
b Or, over.—c John 1. 42.
NOTES ON CHAPTER X.
Verse 1. Twelve disciples] Our Lord seems
to have had the twelve Patriarchs, heads of the
congregation of Israel, in view in his choosing
fuelve disciples. That he had the plan of the
ancient Jewish church in his eye is sufficiently
evident from chap. xix. 28. and from Luke x. I.
xxii. 30. John xvii. 1. and Rev. xxi. 12–14.
He gave them power against unclean spirits.]
The word warra, 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 commission given.
To call persons to the ministry, belongs only to
Flim who can give them power to cast out &nclean
spirits. He whose ministry is not accompanied
with healing to diseased souls, was never called
of God. But let it be observed, that though the
spiritual gifts requisite for the ministry must be
supplied by God himself; yet this does not pre-
clude the importance of human learning. "No
mam can have his mind too well cultivated, to
whom a dispensation of the Gospel is committed.
The influence of the Spirit of God was no more
designed to render human learning useless; than
that learning should be considered as superseding
the necessity of divine inspiration.
Verse 2. Apostles]. This is the first place
where the word is used. Aros-oxos, an apostle,
comes from aros-exao, I send a message. The
Word was anciently used to signify a person com-
missioned by a king to negotiate any affair be-
tween him) and any other power or people.
Hence ºr:#oxot and engwº sº, apostles and heralds,
\
j
are of the same 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 inti-
mate, that men must be first taught of God, be-
fore they be sent of God. Jesus Christ never
made an apostle of any man, o 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 An-
drew his brother, &c.] We are not to suppose
that the word ºrgator, first, refers to any kind of
dignity, as some have imagined; it merely signi-
fies the first in order—the person first mentioned.
A pious man remarks: “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 considered as always a
hindrance to it. Happy the brothers who are
joint envoys of heaven, and the parents who
have two or more children employed as ambassa-
dors for God . -
Verse 3. Bartholomew] Many are of opinion
that this was JWathanael, mentioned John i. 46.
whose name was probably JNathanael Bar Talmai,
Nathanael, the son of Talmai ; here, his own
name is repressed, and he is called Bar Talmai,
or Bartholomew, from his father.
JMatthew the publican] The writer of this his-
tory. See the Preface. -
James the son of Alpheus] This person was
also called Cleopas, or Clopas, Luke xxiv. 18.
! 03
Their names
*** son of Alpheus, and Lebbeus,
A.5i.e. whose surname was Thaddeus ;
991- ?– 4 * Simon the Canaanite, and
Judas Iscariot, who also betrayed him.
5 T These twelve Jesus sent forth, and
commanded them, saying, “Go not into
the way of the Gentiles, and into any city
ST. MATTHEW.
and commission.
of "the Samaritans enter ye not: ***.
6 • But go rather to the lost & §.
sheep of the house of Israel. —Sºlº
7 * And as ye go, preach, saying, " The
kingdom of heaven is at hand.
8 Heal the sick, cleanse the lepers,
raise the dead, cast out devils: freely
a Luke 6. 15. Acts 1. 18.-b John 13. 26.--c Ch. 4, 15.-
d See 2 Kings 17. 24. John 4. 9, 20.—e Ch. 15. 24. Acts
18. 46. * - +
John xix. 25. He had married JMary, sister to
the blessed Virgin, John xix. 25.
Verse 4. Simon]. He was third son of Al-
pheus, and brother of James and Jude, or Judas,
Matt. xiii. 55. - •
The Canaanite] This word is not put here to
signify a particular people, as it is elsewhere used
in the Sacred Writings; but it is formed from the
Hebrew Rip kana, which signifieszealous, literally
translated by Luke, chap. vi. 15. &nxwºrns, zelotes,
or the zealous, probably from his great fervency
in preaching the Gospel of his Master. But see
Luke vi. 15.
Judas Iscariot] . Probably from the Hebrew
nºnp was 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 shown iscara, signifies the quinsey, or stran-
gulation, and Judas hanged himself after he had
betraved our Lord, Dr. Lightfoot seems inclined
to believe that he had his name from this circum-
stance, and that it was not given him till after his,
death.
Who also º: him] Rather, even he who
betrayed him, or delivered him up ; for so, I think
• zai ragadovº avºrov, should be translated, the
common translation, who ALso betrayed him, is
very exceptionable, as it seems to imply, he was
betrayed by some others as well as by Judas.
Verse 5. These twelve Jesus sent forth, and
commanded] To be properly qualified for a mi-
mister of Christ, a man must be, 1. Filled with the
Spirit of holiness; 2. Called to this particular
work; 3. Instructed in its nature, &c., and 4.
Commissioned to go forth, and testify the Gospel
of the grace of God. These are four different
gifts which a man must receive from God by
Christ Jesus. To these let him add all the human
qualifications he can possibly attain; as in his
arduous work he will require every gift and eve-
ry grace. -
Go not into the way of the Gentiles] Our Lord
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 afterward the Gospel preach-
ed to them by Christ himself, John iv. 4, &c. for
the reason assigned 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
. his own proper time to discover and reveal
them.
The history of the Samaritans is sufficiently
known from the Old Testament. Properly speak-
ing, the inhabitants of the city of Samaria should
be termed Samaritans; but this epithet belongs
chiefly to the people sent into that part of the
104 °
f Isai. 53. 6. Jer. 50. 6, 17. Ezek. 34. 5, 6, 16. 1 Pet.
2. 25.-g Luke 9. 2.-h Ch. 3. 2. & 4. 17. Luke 10. 9.-i Acts
8. 18, 20. - -
promised land by Salmanezer, king of Assyria,
in the year of the world 3283, when he carried the
Israelites that dwelt there captives beyond the
Euphrates, and sent a mixed people, principally
Cuthites, to dwell in their place. These were
altogether heathens at first; but they afterward
incorporated the worship of the true God with
that of their idols. See the whole account, 2
Kings xvii. 5, &c. From this time they feared
Jehovah, and served other gods till after the
Babylonish captivity. From Alexander the Great,
Sanballat, their governor, obtained permission to
build a temple upon Mount Gerizim, which the
Jews conceiving to be in opposition to their tem-
ple at Jerusalem, hated them with a perfect
hatred, and would have no fellowship with them.
The Samaritans acknowledge the divine authority
of the Law of Moses, and carefully preserve it in
their own characters, which are probably the
genuine ancient Hebrew ; the character which
is now called Hebrew being that of the Chalde-
ans. The Samaritan Pentateuch is printed in
the London Polyglott; and is an undeniable re-
cord. A poor remnant of this people is found still
at JNaplouse, the ancient Shechem : but they ex-
ist 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 löst. 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] ºrogºvokevoi de
zngva aere, and as you proceed, proclaim like he-
ralds—make this proclamation wherever ye go,
and while ye are journeying. Preach and travel;
and as ye travel, preach—proclaim salvation to
all you meet. 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 KING-
Dom 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 contempt of earthly; which is 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 JMathai, and in upwards of
one hundred others. It is also wanting in the
Syriac, (Vienna edition) latter Persic, Sahidic,
.Armenian, Slavonic, and in one copy of the Itala ;
also in Athanasius, Basil, and Chrysostom. There
is no evidence that the disciples raised any dead
person previously to the resurrection of Christ.
H. words should certainly be omitted, unless we
- ‘;
- |
They were to provide
A, ºr ye have received, freely give.
* - - - 9 * Provide neither gold, nor
silver, nor “brass in your purses,
10 Nor scrip for your journey, neither
two coats, neither shoes, nor yet "staves;
* for the workman is worthy of his meat.
An Olymp.
ºp
CHAP. X.
nothing for their journey.
11 : And into whatsoever city A.M. º.
. . . . . " A. D. 27.
or town ye shall enter, inquire A. Olymp.
who in it is worthy; and there – º –
abide till ye go thence.
12 And when ye come into a house,
salute it. -
a 1 Sam. 9. 7. Mark 6. 8. Luke 9. 3 & 10, 4 & 22. 35.-b Or,
Get.— c See Mark 6. 8.
d Gr, a staff—e Luke 10. 7. 1 Cor. 9. 7, &c.
f Luke 10.8.
1 Tim. 5. 18.
could suppose that the authority now given re-
spected not only their present mission, but com-
prehended also their future conduct. But that
our blessed Lord did not give this power to his
disciples 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 ex-
ercised, it would doubtless have been mentioned.
Wetstein has rejected 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 labourer in the Gospel vineyard, though wor-
thy of his comfortable support while in the work,
should never preach for hire, or make a secular
traffic 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 dispenser.
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 rac Čavºc vºwy, 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, whder their girdles. This I have
often observed. -
In a thousand instances an apostolic preacher,
who goes to the wilderness to seek thé lost sheep,
will be exposed to hunger and cold, and other in-
conveniences—he must therefore resign himself
to God, depending on his providence for the ne-
cessaries of life. If God have sent him, he is
bound to support him, and will do it; anxiety
therefore, in him, is a double crime, as it insinu-
ates a bad opinion of the Master who has employ-
ed him. Every missionary should make himself
master of this subject. -
Have no money in your purse, is a command,
obedience to which was secured by the narrow
circumstances of most of the primitive, genuine
preachers of the Gospel. hole 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. JVor scrip for your journey] To
carry provisions. This was called 'ºpmn tormil,
by the Rabbins; it was a leathern pouch hung
... their necks, in which they put their vic-
tuals. This was, properly, the shepherd's bag.
JNeither two coats, &c.] Nothing to encumber
Oll.
JYor yet staves], PaćJoy, a staff, as in the mar-
gin ; but, instead of pačjoy, staff, which is the
common reading, all the following MSS. and
Versions have pagºſovº, staves, and CEFGKL
MPS. V. ninety-three others, Coptic, Armenian,
latter Syriac, one of the Itala, Chrysostom, and
Theophylact. This reading is of great import-l
Vol. I. ( 14 ) -
from house to house,
forty-three others, the
ance, 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
nothing to defend yourselves with, because ye
are the servants of the Lord, and are to be sup-
ported by his bounty, and defended by his power.
In a word, be like men in haste, and eager to be-
gin 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.” e -
The workman is worthy of his meat..] the ºrpoºnc
avrov, of his maintenance. . It is a maintenance,
and that only, which a minister of God is to ex-
pect; and that he has a divine right to ; but not
to make a fortune, or lay up wealth : besides, it
is the workman, he that labours 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
a minister of the Gospel, who ministers no Gos-
pel, and who spends the revenues of the church to
its disgrace and ruin
Verse 11. Into whatsoever city or town ye shall
enter] In the commencement of Christianity,
Christ and his preachers were all Itinerant.
Inquire who in it is worthy]. That is, of a good
character; for a preacher of the Gospel should
be careful of his reputation, and lodge only with
those who are of a regular life.
There abide till ye go thence.] Go not about
Luke x. 7. Acting contrary
to this precept has often brought great disgrace
on the Gospel 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 unavoidabl
prove a snare to you. The unction of God wi
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 salva-
tion, the cultivation of his mind, and the work of
the ministry. He, to whom time is not precious,
and who lives not by rule, never finds time suffi-
cient for any thing;—is always embarrassed—al-
ways in a hurry, and never capable of bringing
one good purpose to proper effect.
Verse 12. Salute it] Aeyovres, stphyn ey ro ouwo
Tovara, saying, “ Peace be to this house.” This
clause, which, as explanatory of the word acrºra-
a-aa-34, is necessary to the connexion in which it
now stands, is added by the MSS. D and L. and
rmenian, Ethiopic, Slavo-
nic, Sazon, Vulgate, all the copies of the old Itala,
Theophylact, and Hilary. #. clause is also
found in several modern versions. The modern
Greek, has acy.oy'rec' eſpnwh eſ; ‘ro axhºrru Touro.
The Italian, by Matthew of Erberg, and of Dio-
dati, renders it thus: Pace sia, a questa casa.
Peace be to this house.
} 05
How the disciples should conduct ST. MATTHEW. themselves in their preaching.
A.M.,431. 13 * And if the house be wor-
thy, let your peace come upon
it: * but if it be not worthy, let
your peace return to you. -
14 " And whosoever shall not receive
you, nor hear your words, when ye de-
part out of that house or city, "shake off
the dust of your feet. -
An. oi mn.
§ºp
15. Verily I say unto you, * It A.”, ºft.
shall be more tolerable for the An olymp.
land of Sodom and Gomorrah – º –
in the day, of judgment, than for that city.
16 T * Behold, I send you forth as
sheep in the midst of wolves: º Be ye
therefore, wise as serpents, and "harm-
less as " doves.
a Luke 10.5.-b Ps. 35. 13.−c Mark 6. 11. Luke 9.5. & 10. 10, 11.
d Neh. 5. 13. Acts 13. 51. & 18. 6.—e Ch. 11. 22, 24.
f Luke 10.3.−g Rom. 16. 19. Eph. 5, 15.-h 1 Cor. 14. 20.
Phil. 2. 15.-i Or, simple.
It is found also in Wirkliff, and in my old MS.
£eninge, pees be to this bullä. Some sup-
pose it is an addition taken from Luke, but there
is nearly as much reason to believe he took it
from JMatthew. -
Peace, Elºv, among the Hebrews, had a very
extensive meaning :-it comprehended all bless-
ings, spiritual and temporal. Hence that saying
of the Rabbins, is nº non-in ºv Enºw ºn, Ga-
dal Shalom, shecol haberacoth culoloth bo. Great
is PEACE, for all other blessings are compre-
hended 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 receives the
messengers of God into his house, confers the
highest honour upon himself, 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.
Verse 13. If that house be worthy] If that fa-
ºnily be proper for a preacher to lodge in, and the
master be ready to embrace the message of sal-
vation.
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, re-
turn to you. ºrpor vaa: ezris paphºra, 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 inte-
rests: hence, nothing can happen to them with-
out their deriving profit from it, unless it be their
own fault.
Verse 14. Shake off the dust % Jour feet.]. The
Jews considered themselves defiled by the dust of
a Heathen country, which was represented by the
prophets as a polluted land, Amos vii. 7. when
compared with the land of Israel, which was con-
sidered as a holy land, Ezek. xlv. 1. therefore to
shake the dust of any city of Israel from off one's
clothes or feet, was an emblematical action, signi-
fying a renunciation of all further connexion 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, punish-
yment,<-xplorsør. 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 par-
ticular 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
§ fire and brimstone from the Lord out of
leaWeſt,
|
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 con-
trary—to hinder the preaching of it—to abuse
those who do preach it in its purity—or to render
it fruitless by calumnies and lies 2 Their punish-
ment, our Lord intimates, shall be greater than
that inflicted on the inhabitants,of Sodom and Go-
morrah! -
Verse 16. Behold, I send you forth as sheep in
the midst of wolves] He who is called to preach
the Gospel, is called to embrace a state of con-
stant labour, and frequent suffering. He who
gets ease, and pleasure in consequence of em-
bracing the ministerial office, neither preaches
the Gospel, nor is sent of God. If he did the work
of an Evangelist, wicked men and demons would
both oppose him.
Wise (ºpovº, prudent) as serpents, and harm-
less 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 pru-
dent to excess, being full of cunning; Gen. iii.
1. 2 Cor. xit 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 remarkably beautiful, com-
bining the richest colours of the finest gems, with
the splendour of burnished gold, mingled with
dark . shades, which contrast and heighten
its brilliant ornaments. The whole under surface
of the head and body is of a silver white, sepa-
rated from the changing 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 beauti-
ful embroidery of the Boiga. We must take in
all the reflected tints of silver colour, golden yel-
low, 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 mixt assemblage
of diamonds, emeralds, topazes, sapphires, and
rubies, under a thin transparent vail of bluish
crystal. . Thus, in the rich and torrid plains of
India, where the most splendid gems abound, na-
ture seems to have chosen to reunite them all, to-
gether with the noble metals, to adorn the brilliant
robe of the Boiga. This is one of the most slen-
der of serpents in proportion to its length. The
ecimens in the royal collection, which exceed
three feet in length, are hardly a few lines in dia-
I(\6
Directions for confidence
** 17 But beware of men: for
A. glying. * they will deliver you up to the
8° tº councils, and * they will scourge
you in their synagogues;
18 And "yeshall be brought before gover-
mors and kings for my sake, for a testimony
CHAP. X.
up, take no thought how or what
in God in their trials.
against them and the Gentiles. **, *.
19 “But when they deliver you A. §.
ye shall speak: for * it shall be given you
in that same hour what ye shall speak:
20 * For it is not ye that speak, but
a Ch. 24. 9. Mark 18. 9. Luke 12. 1 1. & 21. 12.-b Acts 5. 40.
- c Acts 12. 1. & 24. 10. & 25. 7, 23. 2 Tim. 4, 16.
meter. 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
necessarily extremely agile : so that, doubling
itself up several times, it can spring to a conside-
rable distance with great swiftness. It can twine
and twist itself, most readily, and nimbly, around
trees or other such bodies; climbing, or descend-
ing, or suspending itself, with the utmost facility.
The Boiga feeds on small birds, which it swallows
very easily, notwithstanding the small diameter
of its body, in consequence of the great distensi-
bility 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
exaggeration; as its long divided tongue, and the
conformation of its other organs of sound, are
only adapted for producing a hiss, or species of
simple whistle, instead of forming a melodious as-
semblage of tones. Yet, if nature has not rec-
koned the Boiga among the songsters of the
woods, it seems to possess a more perfect instinct
than other serpents, joined to more agile move-
ments, 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, and bodies, in a thou-
sand directions. This circumstance brings to re-
collection that fine emblem of Candour and Confi-
dence imagined 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 delicate hands. As the
appearance of such nimble and innocent animals
in the forests must be extremely beautiful, dis-
playing their splendid colours, and gliding swiftly
from branch to branch, without possessing 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
º: of small plates, but is subject to considera-
le 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 Quadru-
peds and Serpents. -
Instead of azagalow, harmless, or as the Etymol.
JMag. defines it, without mixture of evil, the Cod. }
Bezae reads arxovatarot, simple—uncompounded,
See on chap. v. 22.
d Mark 18. 11, 12, 18. Luke 12, 11 & 21. 14, 15.-- Exod. 4. 12.
Jer. 1. 7.-fº Sam. 23. 2. Acts 4.8. & 6. 10. 2 Tim. 4. 17.
so all the copies of the old'Itala, the Vulgate, and
the Latin fathers ; but this curious and explana-
tory reading is found in no other Greek MS.
erse 17. But beware of men] Or, be on your
guard against men, roy ayågøroy, THESE men; i. e.
#. countrymen ; those from whom you might
ave reasonably expected comfort and support;
and especially those in power, who will abuse
that power to oppress you. . -
Councils] ×vyad gua, Sanhedrims, and synagogues.
“By synagogues we may
understand here, not the places of public wor-
ship, but assemblies where three magistrates, cho-
sen out of the principal members of the syna-
gogue, presided to adjust differences among the
people: these had power, in certain cases, to con-
demn to the scourge, but not to death. See Acts
xxii. 19. 2 Cor. xi. 24. compared with Luke
xii. 11.” See Lightfoot. .
Verse 18. Ye shall be brought before gover-
mors, &c.] “This affords a striking proof of the
prescience of Christ. Who could have thought,
at that time, that these despised and illiterate men
could excite so much attention, and be called up-
on to apologize for the profession of their faith,
before the tribunals of the most illustrious per-
sonages of the earth 2"–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, be-
fore whom many of the primitive Christians were
brought. -
For a testimony against them and the $º
That is, to render testimony, both to Jews an
Gentiles, of the truth and power of my Gospel.
Verse 19. Take no thought how or what ye shall
#". Mn gigºrº-Be not anariously care-
ul, because such anxiety argues distrustin God,
and infallibly produces a confused mind. In such
a state, no person is fit to proclaim or vindicate
the truth. This promise, It shall be given you,
&c. banishes all distrust and inquietude on dan-
gerous occasions; but without encouraging sloth
and negligence, and without 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 in the 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 reading ; and in substance
in Luke xi. 13. - .
Verse 20. For it is—the §. 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 ne-
cessary; because the New Testament dispensa-
tion was to be fully opened by their extraordina-
ry inspiration. In a certain measure, it may be
truly said, that the º Spirit animates the true
disciples of Christ, an gable. them to speak.
10
He foretells the persecution
**; ºn the Spirit of your Father which
A. olymp, speaketh in you.
–88: *- 21 "And the brother shall de-
liver up the brother to death, and the fa-
ther the child : and the children shall
rise up against their parents, and cause
them to be put to death. -
22 And ye shall be hated of all men
ST. MATTHEW. .
for my name's sake :
of the first Christians.
C A. M. 4081.
but he A. D. 27.
that endureth to the end, shall A. Giyº.
be saved. - —“t-
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 be come.
24 & The disciple is not above his mas-
a Mic, 7. 6. Ver. 35. 36. Luke 21. 16.-b luke 21, 17.-c Dan.
12. 12, 18. Ch. 24. 13. Mark 13. 13.−d Ch. 2, 13. & 4, 12. &
12. 15. Acts 8. 1. & 9. 25. & 14. 6.-e Or, end, or finish.-f Ch.
16. 28.—g Luke 6. 40. John 13. 16. & 15, 20.
The Head speaks in his members, by his 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 in-
crease 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 good-
ness; that men should think they did God ser-
vice, 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
Ofheavenly 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] . Becauseye are attached to me, and
saved from the corruption that is in the world :
therefore 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 com-
monly understood to refer to the destruction of
Jerusalem. It is also true that they who do not
hold fast faith and a good conscience till death,
have no room to hope for an admission into the
kingdom of God.
Verse 23. But when they persecute you] It is
prudence and humility (when charity or right-
eousness 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 con-
vey the grace which they despise to others; to
accomplish God's designs of justice on the form-
er, and of mercy on the latter, are consequences
of the flight of a persecuted preacher. This flight
is a precept to those who are highly necessary to
the church of Christ, and advice to those who
might iº draw upon themselves perse-
cution, and of indulgence for those who are weak.
But this flight is highly criminal in those mer-
cenary Jºe. 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]
markable repetition of this clause found in the
* - 108 - - - - -
There is a re-
MSS. DL, and eight others; the Armenian, Sar-
on, all the Itala except three; JAthan. Theodor.
Tertul. August. Ambr. Hilar. and Juvencus.
Bengel, in his Gnomon, approves of this reading.
On the above authorities, Griesbach has inserted
it in the text. It probably made a portion of this
Gospel as written by Matthew.
Ye shall not have gone over (ended or finished,
margin) the cities, &c.] The word ºrexegnºre here
is generally understood as implying to go over or
through, intimating that there should not be time
for the disciples to travel over the cities of Judea
before the destruction predicted by Christ should
take place. But this is very far from being the
truth, as there were not less than 40 years after
this was spoken, before Jerusalem was destroyed,
Texatov. 824 & 2992 waytay are used by the Septua-
gint, I Chr. xxv. 8. for those who teach and those
who learn. And rous rexelot: is used by the apos-
tle, 1 Cor. ii. 6. for those who are perfectly in-
structed in the things of God. Ovid has used the
Latin perficio, which answers to the Greek rexelow,
in exactly the same sense. -
Phillyrides puerum cithará º; JAchillem.
“Chiron TAUGHT the young Achilles to play
on the harp.” -
For these reasons some contend that the passage
should be translated, ye shall not have INSTRUCT-
ED, i. e. preached the Gospel in the cities of Is-
rael, till the Son of man be come. The Greek
divines call baptism ºraxaloa is or initiation. See
Leigh. Crit. sacr. Edit. Amst. p. 326, 328.
Dr. Lightfoot supposes the meaning to be,
“ye shall not have travelled over the cities of
Israel preaching 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 re-
surrection of Christ.” After all, the place may
be understood literally ; for rexely ra; moxetº, to
finish the cities, is only a concise mode of speech
for rexely odov did ra's roxsus, to complete the
journey through the cities. To finish the survey,
to preach in every one –till the Son of man §:
come, may refer either to the outpouring of the
Spirit on the day of Pentecost, or to the subver-
sion of the Jewish state. See Rosenmuller.
Verse 24. The disciple is not above his master]
Or in plainer terms, J1 scholar is not above his
teacher. The saying itself requires no comment,
its truth and reasonableness are self-evident, but
the spirit and design of it should be carefully at-
tended tº. 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 restraining !
A man is not a scholar of Christ unless he learn

his doctrine; and he does not learn it as he ought,
unless he put it in practice.
..And what they must expect.
A.M., 4031. ter, nor the servant above his
Aft Ölymp. lord.
99E * 25 It is enough for the disci-
ple that he be as his master, and the ser-
vant as his lord. If they have called
the master of the house " Beelzebub,
how much more shall they call them of
his household 2
^
a Ch. 12. 24. Mark 3. 22. Luke 1 1. 15. John 8.48, 52.
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 2. Will not the
world love its own, and them only 2 Why then
so much impatience under sufferings, such an ex-
cessive sense of injuries, such delicacy: can you
expect any thing from the world better than you
receive 2 If you want the honour 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 con-
verse, abandon the love of the world, &c. and
God will receive you.
Beelzebub) This name is variously written in
the MSS. Beelzeboul, Beelzeboun, and Beelzebud,
but there is a vast majority in favour of the read-
ing Beelzebul, which should, by all means, be in-
serted in the text instead of Beelzebub. See the
reasons below, and see the margin.
It is supposed that this idol was the same with
sist ºyn Baal zebub, the god fly, worshipped at
Ekron, 2 Kings i. 2, &c. who had his name
changed afterward by the Jews to bin by: Baal
zebul, the dung god, a title expressive of the ut-
most contempt. It seems probable that the wor-
ship of this vile idol continued even to the time
of our Lord; and the title being applied by the
Jews to our blessed Lord, affords 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
blasphemy these things are worthy observing.
“I. Among the Jews it was held, in a manner,
for a matter of religion, to reproach idols, and to
give them odious names. R. JAkibah saith, idola-
try pollutes, as it is said, Thou shalt cast away
the (idol) as something that is abominable, and
thou shalt say to it, Get thee hence. (Isai. 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 blo Ty ein cos, the Fount AIN of A CUP, let them
call tºp ºy einkuts, the Fount AIN of Toil, (or of
jails.) That which they cal/nº-u ged yah, FoR-
TUNE, let them call Rºbl geliya, a stiNK, &c.
That town which sometimes was called Bethel,
was afterward called Bethaven. See also the
Tract Schabbath.
“II. Among the ignominious names bestowed
upon idols, the general and common one was ºn:
ebul, DUNG, or a DUNGHILL. “Even to them
that have stretched out their hands, ºnata bezebül,
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
Jorth their hands, bezebul, in a dunghill. But
vet you cannot reject them, because they have re-
pented.' And a little after, He that sees them
CHAP. X.
Sundry directions.
26 Fear them not therefore: Aºi.
* for there is nothing covered, Ajiyº.
that shall not be revealed; and –ºft-
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, that preach ye upon the house-
tops. -
b Gr. Beelzebul. —c-Mark 4. 22. Luke 8. 17. & 12. 2, 8.
A—
dunging, ººziz, (that is, sacrificing) to an idol, let
him say, cursed be he that sacrifices to a strange
god. £. them therefore, who dare, form this
word in JMatthew into Beelzebub. I am so far
from doubting that the Pharisees pronounced the
word BEELZEBUL, and that JMatthew so wrote it,
that I doubt not but the sense fails, if it be writ
otherwise. -
“III. Very many names of evil spirits, or de
vils, 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 oracles and miracles were
given forth among the heathens and idolaters.
And they were of this opinion for this reason, be-
cause they held idolatry above all other things,
chiefly wicked and abominable, and to be the
prince and head of evil. This demon they called
ºf ºys Baal-zebul, not so much by a proper name,
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. Eccl. 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 pretend to bring forth any thing new or
mysterious. There is nothing that concerns our
salvation that is newer than the new covenant :
and in that there is, properly speaking, no mys-
teries : what was secret before, is now made ma-
nifest in the Gospel of the ever-blessed God.
See Ephes. iii. 1–12.
What ye hear in the ear] The doctor who ex-
plained 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 Horae Talmudicae, 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
explicitly the whole counsel of God, preach ye
(angu%27s, proclaim) on the housetops. The hou-
ses in Judea were flat-roofed, with a balustrade
round about, which were used for the purpose
of taking the air, prayer, meditation, and itseems,
109 .
*
}%e should fear God
*** 28 And fear not them which
An olymp. kill the body, but are not able
—ºº & to kill the soul: but rather fear
him which is able to destroy both soul
and body in hell. . . .
29 Are not two sparrows sold for a "far-
thing? and one of them shall not fall on
ST. MATTHEW.
ºrather than man.
the ground without your Father. A.M. º.
30° But the very hairs of your Ajº.
- CCI. 8.
head are all numbered.
31 Fear ye not therefore, ye are of
more value than many sparrows.
32"Whosoever therefore shall confessme
before men," him will I confess also before
a Isa. 3. 12, 19. Luke 12, 4, 1 Pet. 3. 14.—b It is in value half
penny farthing in the original, as being the tenth part of the
Roman penny. See on Ch. 18.38. , -
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 housetops. Whoever
will.give himself the trouble to consult the fol-
lowing Scriptures will find a variety of uses to
which these housetops 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 mighthave 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 third
that they should light the Sabbath candle, &c.
Verse 28. Fear them not which kill the body)
Tay aroxºraiyoyºray. 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, ºn Juvaaavoy, 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
Jºrown would render heaven itself insupportable.
What strange blindness is it to exposé our souls
to endless ruin, which should enjoy God eternal-
ly; and to save and pamper the body, by which
We enjoy nothing but the creatures, and them
only for a moment: t
Verse 29. Are not two sparrows sold for a far-
thing?] Aga aplov. A Roman As was one-tenth
9f a DENARIUs, which was about sevenpence
half-penny, and one-tenth of sevenpence half-
penny makes just three farthings.
. The word azo aploy which we translate farthing,
is found among the Rabbins in the word ºpy di.
§ar, which, according to JMaimonides, 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 expres-
Šion, one of them shall not fall on the ground,
&c., from his own countrymen. In Bereshith
Rabba, sect. 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 upon dry
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 bion dimos, escape,
the bird escaped: but when it said sºppospicula,
a dart, the bird was taken. Then the Rabbin
c 1 Sam. 14. 45, 2 Sam. 14. 11. Luke 21. 18. Acts 27. 34.
—d Luke 12. 8. Rom. 10. 9, 10.-c Rev. 3. 5.
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 inculcated is
this: The providence of God extends to the mi-
nutest things; every thing is continually, under
the government and care of God, and nothing oc-
curs 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 eru rºy yºv, Ori-
gen, Clement, Chrysostom, Juvencus, and six MSS.
of JMathai, read ºut thy ºrayuda, into a snare. Ben-
gel conjectures that it might have been written
at first, sort rhy rayhy ; that the first syllable ra.
being lost out of the word, yhy, the earth, instead
of rayhy, snare, became the common reading.
Without your Father.] Without the will of
your Father: Th; 30wanc, the will or counsel is
added here by Origen, Coptic, all the Arabic, lat-
ter Persic, Gothic, all the Itala, except two ;
Tert. Iren. Cypr. Novatian, and other Latin fa-
thers. If the evidence be considered as insufficient
to entitle it to admission into the text, let it stand
there as a supplementary Italic 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-di-
recting Providence, is a powerful support under
the most grievous accidents of life. Nothing es-
capes his merciful regards, not even the smallest
things, of which he may be said to be only the cre-
ator 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 circumstances of their life are regula-
ted, not merely by that general providence which
extends to all things ; but by a particular provi-
dence, which fits and directs all things to the de-
sign of their salvation, causing them all to co-op-
erate for their present and eternal good. Rom. V.
Verse 31. Fear ye not—ye are of more value.]
None can estimate the value of a soul, for which
Christ has given his blood and life Have confi-
dence in his goodness, for he who so dearly pur-
chased thee, will miraculously preserve and saye
thee. , Did the poet intend to contradict Christ
when he said,
“He sees with equal eyes, as God of all,
__“A HERo perish, or a spañRow fall . .
How cold and meagre is this shallow deistical
saying ! That is, a sparrow is of as much worth
in the sight of God, who regards (if we may
believe the poet) things º, in general, as an
immortal soul, purchased by the sacrifice of
Christ! -
Verse 32. Whosoever therefore shall confess me
| before men]. That is, whosoever shall acknow-
ledge me to be the Messiah, and have his heart and
º 110
The necessity of faithfulness
A.M.,4031, my Father which is in heaven.
A. º., 33 But whosoever shall deny
9°º º me before men, him will I also
deny before my Father which is in heaven.
34 b Think not that I am come to send
peace on earth: I came not to send peace
but a sword. - e
35 For I am come to set a man at Vari-
ance " against his father, and the daughter
against her mother, and the daughter-
a Mark 8.33. Luke 9. 26. 2 Tim. 2. 12.-bluke 12.49, 51, 52, 53.
- c Mic. 7. 6.
*
life regulated by my Spirit and doctrine. It is
not merely sufficient to have the heart right be-
fore God, there must be a firm, manly, and pub-
lic profession of Christ before men. “I am no
Hypocrite,” says one; neither should you. “I
will keep my religion to myself,” i.e. you will
mot confess Christ before men; then he will re-
mounce 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 necessity.
Verse 33. Whosoever shall deny me] Who-
soever 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 GoD.
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 without having Christ for our advocate, and,
tº the contrary, to have him there as our judge,
and a witness against us, how can a man think
of this and not die with horror / •
Verse 34. Think not that I am 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. I
have already had occasion to remark (ver. 12.)
that the word plºw shalom, rendered by the Greeks
algºyº, was used among the Hebrews to express all
possible blessings, temporal and spiritual; but es-
pecially the former. The expectation of the Jews
was, that when the JMessiah should come, all tem-
ral prosperity should be accumulated on the
and of Judea; therefore thy yºv, 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 (32xasty) by forcing
out the Roman power, that temporal prosperity
which they long for; I am not come for this pur-
pose, but to send forth (3axxety) 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 desola-
ted 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 uncon-
verted, will oppose a godly child. Thus the
spirit that is in those who sin against God, is op-
posed to that spirit which is in the followers of
CHAP. X.
in the cause of Christ.
in-law against her mother-in-A,”, ºl.
lăw. An. Ölymp.
36 And "a man's foes shall be 88tº:
they of his own household.
37 ° He that loveth father or mo-
ther more than me, is not worthy of
me : and he that loveth son or daugh-
ter more than me, is not worthy of
Thes
38 ' And he that taketh not his cross,
d Ps. 41. 9. & 55. 13. Mic. 7. 6. John J.3. 18.-e Luke 14. 26.
f Ch. 16. 24. Mark S. 34. Luke 9. 28. & 14, 27.
the Most High. It is the spirits then that are in
opposition, and not the persons. g
Verse 36. A man's foes shall be they of his own
household.] Our Lord refers here to their own
traditions. So Sota, 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 Sanhedrim, 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 daughter-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 re-
markable sayings, and by them our Lord shows
them that he was the Messiah, for all these things
literally took place shortly after their final rejec-
tion of Christ. See the terrible account, given
by Josephus, relative to the desolations of those
times. Through the just judgment of God, they
who rejected the Lord that bought them, became
abandoned to every species of iniquity; they re-
jected the salvation of God, and fell into the con-
demnation of the devil.
Father Quesnel's note on this place is worthy
of deep attention. “The father(says he) is the ene-
my 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 the3. enemy when he is the oc-
casion 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 irregu-
lar 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 in-
terests we prefer in all cases. If, in order to
please a father or mother who are opposed to vital
godliness, we abandon God's ordinances and fol-
lowers, 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,
f
Kindnesses to Christ's disciples
A. M. 4031, and followeth after me, is not
A. D. 27. $
A. oiyº. worthy of me.
99E * 39 a He that findeth his life
shall lose it; and he that loseth his life
for my sake shall find it.
40 T b He that receiveth you, re-
ceiveth me ; and hc that receiveth me,
receiveth him that sent me.
41 ° He that receiveth a prophet in the
name of a prophet, shall receive a pro-
ST. MATTHEW.
are done to himself.
phet's reward; and he that re- ** *
ceiveth a righteous man, in the An Ólymp.
name of a righteous man, shall –ºtt-
receive a righteous man’s reward.
42 “And whosoever shall give to drink
unto one of these little ones, a cup of
cold water only, in the name of a disci-
ple, verily I say unto you, he shall in no
wise lose his reward.
a Ch. 16. 25. Luke 17, 33. John 12. 25.-b Ch. 18. 5. Luke
9. 48. & 10. 16. John 13. 20. Gal. 4. 14.
This alludes to the custom of causing the crimi-
mal to bear his own cross to the place of execu-
tion, so Plutarch, Exas-oc roy & 2xqugyov ºk pagat roy
avrov sawgoy. Each of the malefactors carries on
his own cross. See John xix. 17.
Verse 39. He that findeth his life, &c.] i. e. He
who, for the sake of his temporal interest, aban-
dons his spiritual concerns, shall lose his soul; and
he who, in order to avoid martyrdom, abjures the
#. religion of Christ, shall lose his soul, and per-
aps his life too. He that findeth his life shall
lose it, was literally fulfilled in Archbishop Cran-
wner. He confessed Christ against the devil,
and his eldest son, the Pope. He was ordered
to be burnt; to save his life he recanted, and
was, notwithstanding, burnt. Whatever a man
sacrifices to God is never lost, 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.
Ambiguae si quando citabcre testis
Incertaeque rei, Phalaris licet imperet utsis
Falsus, et admoto dictet perjuria tauro,
Summum crede nefas ANIMAM praeferre PUDoRI,
Et propter v1TAM v1 vexDI perdere causas.
If ever call’d
To give thy witness in a doubtful case,
Though Phalaris himself should bid thee lie,
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, receiveth me ; I will consider the kind-
mess as shown to myself, for he who receiveth me
as the true Messiah, receiveth that God by whose
counsels and through whose love I am come.
Verse 41. He that receiveth a prophet] IIgo-
qhºrny, a teacher, not aiſ.". of future events,
for this is not always the meaning of the word:
but one commissioned by God to teach the doc-
trines of eternal life. It is no small honour to
receive into one's house a minister of Jesus
Christ. Every person is not admitted 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 afterward to have
been worthless; yet the person who has received
him in the name, under the sacred character of
an evangelist, shall not lose his reward; because
what he did, he did for the sake of Christ, and
through love for his church. Many sayings of
112
poor "
c 1 Kings 17. 10. & 18, 4 2 Kings 4.8.—d Ch. 8.5, 6, & 25. 40.
Mark 9. 41. Hebr. 6. 10.
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 Shecinah ;” and again,
“He who speaks against a faithful pastor, it is
the same as if he had spoken against God him-
self.” See Schoetgen. -
Verse 42. A cup of cold water] rêaros is not
in the common text, but it is found in the Codex
Bezde, Coptic, Armenian, Gothic, Anglo-sazon,
Slavonic, all copies of the Itala, Vulgate and
Origen. It is necessarily understood, the ellip-
sis of the same substantive is frequent, both in
the Greek and Latin writers. See Wakefield.
Little ones] My apparently mean, and gene-
rally 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 might 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 practi-
sed by the more pious and humane Jews; and
our ford assures them, that if they do this in
his name, they shall not lose their reward. See
the Asiatic Miscellamy, 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 which he calls on to be charitable; but
even the poor, and the most impoverished ºf the
od 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 Com-
paratively contemptible, of high worth in the
sight of č. See Quesnel.
John the Baptist sends
CHAP. XI.
two of his disciples to Christ.
CHAPTER XI.
Christ, having finished his instructions to his disciples, departs to preach in different cities, 1. John
sends two of his disciples to him to inquire whether he were the Christ, 2–6.
He wpbraids the Jews with their capriciousness, 16–19.
concerning John, 7–15.
Christ's testimony
The condem-
nation of Chorazin and Bethsdida, and Capernaum, for their unbelief and impenitence, 20–24.
Praises the divine wisdom for revealing the Gospel to the simple hearted, 25, 26.
Shows that mone
can know God but by the revelation of the Son, 27. Invites the distressed to come unto him, and gives
them the promise of rest for their souls, 28–30.
A. M. 4031.
A. D. 27 ND it came to pass, when
An Óiymp. Jesus had made an end of
—“– commanding his twelve disci-
ples, he departed thence to teach and to
preach in their cities.
2 T a 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 A.M., 4031.
* he that should come, or do we A. $º.
look for another ? - —“–
4 Jesus answered and said unto them,
Go and show John again those things
which ye do hear and see:
5 * The blind receive their sight, and
the lame walk; the lepers are cleansed,
^s.
Luke 7. 18, 19, &c.—b Ch. 14, S.—c Gen. 49. 10. Numb. 24. 17.
Dan. 9. 24. John 6. 14.
d Isai. 29. 18. & S5, 4, 5, 6, & 42.7. John 2. 23. & 3. 2. & 5. 36.
& 10. 25, S8. & 14. 11.
|NOTES ON CHAPTER XI.
Verse 1. This verse properly belongs to the
preceding chapter, from which it should on no
account be separated; as with that it has the
strictest connexion, but with this it has none.
To teach and to preach] To teach, to give pri-
vate instructions to as many as came unto him ;
and to preach, to proclaim publicly, 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 spxo-
Awavoc, he that cometh, seems to have been a proper
name of the JMessiah ; to save or deliver, are me-
cessarily implied. See on Luke vii. 19.
There is some difficulty in what is here spoken |
of John; some have thought he was utterly ig-
morant of our Lord's divine mission, and that he
sent merely for his own information ; but this is
certainly inconsistent with his own declarations,
Luke iii. 15, &c. John i. 15, 26, 33. iii. 28, &c.
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 Messiah,
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 entertaining some hopes that he
would erect a secular kingdom in Judea, wished
to know whether this was likely to take speedy
place. It is very probable that John now began,
through the length of his confinement, to enter-
tain doubts relative to this kingdom, which per-
plexed 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 duo, two, seve-
ral excellent MSS. with both the Syriac, Arme-
VoI. I. ( 15 )
nian, Gothic, and one copy of the Itala, have
dia, by ; he sent by his disciples.
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 because he demonstrates
by his conduct that his pretensions are not vain.
Verse 5. The blind receive their sight, &c.]
Ava Gaaraat, look upwards, contemplating the
heavens which their Lord hath made.
The lame walk] IIepuzrazºroa'u, 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 su-
preme power of Christ ; but were also em-
blematic of t 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 salva-
tion. 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 loath-
some and inveterate disease ; deepening in
themselves, and infecting others. 4. They are
deaf; to the voice of God, his word, and their
own conscience. .. 5. They are dead, in tres-
passes 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 defilement of their
sins; opens the ears of the deaf to hear his par-
| 13
The exalted character
A. M. 4081. and the deaf hear; the dead are
A. D. 27. tº
An olymp. raised up, and * the poor have
—ººt * the Gospel preached to them:
6 And blessed is he, whosoever shall
not * be offended in me.
7 T & And as they departed, Jesus
began to say unto the multitudes concern-
ing John, What went ye out into the wil-
derness to see ?'" A reed shaken with the
wind 7 -
8 But what went ye out for to see? A
man clothed in soft raiment? behold, they
ST. MATTHEW.
of John the Baptist.
that wear soft clothing are in ****
kings' houses. An olymp.
9 But what went ye out for to & 3
see? A prophet 2 yea, I say unto you,
* and more than a prophet:
10 For this is he, of whom it is written;
* Behold I send my messenger before 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:
a Isai. 61. 1. Luke 4. 18. James 2.5.-b Ch. 18.57. & 24, 10. &
26. 31. Rom. 9. §2, 38. 1 Cor. 1. 23. Gal. 5. 11. 1 Pet. 2. 8.
c Luke 7. 24.—d Eph. 4. 14.—e Ch. 14.5. & 21. 26. Luke 1.76.
& 7. 26.-f Mal. 3. 1. Mark 1. 2. Luke 1. 76, & 7. 27. -
doning words; and raises those who were dead
in trespasses and sins, to live in wrion with him-
self to all eternity.
Verse 6. Blessed is he, whosoever shall not be
offended in me..] Or, Happy is he who will not be
stumbled at me: for the word a kaydaxuéea 821 in its
root, 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 world.
He who will not humble himself, and become base
and poor and vile in his own eyes, cannot enter |
into the kingdom of God. It is the poor in gene-
ral 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 see?] 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 con-
ductin acknowledging 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 excellencies of John's character,
that their confidence in him was not misplaced,
and that this was a further argument why they
should have believed in him whom the Baptist pro-
claimed, as being far superior to himself.
...A reed shalcen with the wind?l 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 to me? 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 essen-
tially 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 ration-
ally and divinely convinced of the truth.
W. 8. A man clothed in soft raiment?] A
second excellency in John was, his sober and mor-
tified 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 conforming himself to its
fashions and manners. Excepting the mere co-
lour of his clothes, we can scarcely now distin-
guish a preacher of the Gospel, whether in the
establishment of the country, or out of it, from
the 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 to God. . How can
those who profess to preach the doctrine of the
Cross act in this way 2 Is not a worldly-minded
preacher, in the most peculiar sense, an abomi-
nation in the eyes of the Lord 2
.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 ele-
ment but when he is frequenting the houses and
tables of the rich and great. . . .
Verse 9....A prophet? yea—and more than a
prophet] That is, one more excellent (ragiga ore-
º than a prophet: one greatly beyond all who
ad come before him, being the immediate fore-
runner of Christ; (see below) and who was espe-
cially commissioned to prepare the way of the
Lord. This was a fourth excellency; 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 #. 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 them-
selves 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
tił1 that time—1st. Because he was prophesied of
by them, Isai. xl. 3. and Mal. iii. 1. where Jesus
Christ himself seems to be the speaker. 2dly.
Because he had the privilege of showing the ful-
filment of their predictions, by pointing out that
Christ as now come, which they foretold should
114
John the Baptist comes in the
**, *, notwithstanding, he that is least
A. olymp. in the kingdom of heaven is
–88: *- greater than he.
12" And from the days of John the Bap-
tist 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.
14 And if ye will receive it, this is
CHAP. XI.
spirit and power of Elijah.
* Elias, which was for to come. *.*, *.
15 ° He that hath ears to hear, An olymp.
let him hear. ºr CCI. S.
16 || | But whereunto shall I liken this
generation ? It is like unto children sit-
ing in the markets, and calling unto their
fellows,
17 And saying, We have piped unto you,
and ye have not danced; we have mourn-
ed unto you, and ye have not lamented.
a Luke 16. 16.—b Or, is gotten by force, and they that thrust
- men.—c Mal. 4. 6.
d Mal. 4, 5. Ch. 17. 12. Luke 1. 17.—e Ch. 13. 9. Luke 8. 8. Rev.
2. 7, 11, 17, 29. & 3. 6, 18, 22.—f Luke 7. S1,
come. And 3dly. Because he saw and enjoyed
that salvation, which they could only foretell.
See Quesnel.
JNotwithstanding he that is least in the kingdom
of heaven] By the kingdom of heaven in this
verse, is meant the {..". of the blessings of the
Gospel of peace; which fulness was not known
till after Christ had been crucified, and had risen
from the dead. Now 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 Spi-
rit. "Let the reader observe, 1st. That the king-
dom of heaven here does not mean the state of
future glory—See chap. iii. 2, 2dly. That it is
not in holiness or devotedness to God that the
Jeast 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 preachers of the Gos-
pel prove that this Christ has suffered; and en-
tered 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,
“Even 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 vio-
lence] . 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 king-
dom. Christ himself said, The tar-gatherers and
harlots go º: 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 deter-
mined to give up his sins and evil companions,
and have his soul saved at all hazards, and at
every expense, he will surely perish everlastingly.
Verse 13. All the prophets and the law prophe-
sied until John..] I believe ºrgosphºreva'ay means
here, they taught, or continued to instruct. They
were the instructers concerning the Christ who
was to come, till John came and showed that all
the predictions of the one, and the types and cere-
nonies of the other, were now about to be fully
and finally accomplished; for Christ was now re-
vealed.
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 Baptist in the spirit and power
of Elijah, gave the three following distinct cha-
racteristics of him. First, That he should be the
forerunner and messenger of the Messiah : Be-
hold, I send my messenger before me, Mal. iii. 1.
Secondly, That he should appear before the de-
struction 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 smitten with a curse, chap. iv. 5, 6.
Now these three characters agree perfectly with
the conduct of the Baptist, and what shortly fol-
lowed his preaching, and have not been found in
any one else; which is a convincing proof, that
Jesus was the promised JMessiah.
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 neither 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 common custom
is to stop their ears, spit out, and blaspheme; this
shows not only a bad but a ruined cause. They
are deeply and wilfully blind. They will not
come unto the light lest their deeds should be-
come manifest, that they are not wrought in God.
They have ears, but they will not hear.
Verse 16. But whereunto shall I liken this ge-
neration ?] That is, the Jewish people—thy yºysaw
ravºthy, this race; and so the word yeyaa is often
to be understood in the Evangelists.
In the markets] Or, places of concourse,
a yogals from ayago, I gather together; not a
market-place only, but any place of public re-
sort: probably meaning here, places of public
amusement.
Calling wnto their fellows] Or, companions.
Instead of ºrangous, companions, many of the best
MSS. have aregoi;, others. The great similarity of
the words might have easily produced this differ-
€Il Ce.
There are some to whom every thing is useful
in leading them to God; others, to whom nothing
is sufficient. 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 attended to it.
We have mourned—and ye have not lamented.]
Ye have not smote the breasts own swo-lato 64, from
| | 5
*
Chorazin and Bethsaida
*.*, 4081. 18 For John came neither eat- II
An ºlymp. ing nor drinking, and they say,
–99: " " He hath a devil. -
19 The Son of man came eating and
drinking, and they say, Behold a man
gluttonous, and a wine-bibber, " a friend
of publicans and sinners. " But wisdom
is justified of her children.
20 T "Then began he to upbraid the ci-
ties wherein most of his mighty works
were done, because they repented not:
ST. MATTHEW. condemned for their impenitence.
21 Wo unto thee, Chorazin! A, M. 4031.
wo unto thee, Bethsaida for if & ºr.
the mighty works, which were - Sºº
done in you, had been done in Tyre and
Sidon, they would have repented long ago
* in sackcloth and ashes. * -
22 But I say unto you, * It shall be
more tolerable for Tyre and Sidon at the
day of judgment, than for you.
23 And thou, Capernaum, & which art
exalted unto heaven, shalt be brought
a John 8.48,-b Ch. 9. 10.—c Luke 7. 35.-d Luke 10. 13, &c.
e Jonah 3. 7, 8.-f Ch. 10. 15. Ver. 24.—g See Isa. 14. 13. Lam. 21.
zorºrokwett, to strike, or beat the breast with the
hands, particularly in lamentation. So used Nah.
ii. 7. Luke xviii. 13. 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
drinking] Leading a very austere and mortified
life: and yet, ye 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, in-
fluenced by a demon, to deceive and destroy the
simple. -
Verse 19. The Son of man came eating and
drinking] That is, went wheresoever he was in-
vited to eat a morsel of bread, and observed no
rigid fasts: how could he, who had no corrupt
appetites to mortify or subdue 2
They say, Behold a man gluttonous, &c.] 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 con-
tradict the Divine conduct, often contradicts and
exposes itself.
But wisdom is justified of her children.] Those
who follow the dictates of true wisdom, ever
justify, point out as excellent, the holy maxims
y which they are guided, for they find the way,
Bleasantness, and the path, peace. Of here and
in many places of our translation, ought to be
written by, in modern English.
Some suppose that our blessed Lord applies the
epithet of a goºla, 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 de-
scription given of wisdom in Prov. viii. Others
have supposed that by the children, or sons
º: % wisdom, our Lord means John Bap-
iist and himself, who came to preach the doc-
trimes 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 récommending themselves by the purity of
their doctrines, and the holiness of their lives, to
every man's conscience in the sight of God. It is
likely, however, that by children our Lord simply
means the {..." or effects of wisdom, according
to the Hebrew idiom, which denominates the
fruits or effects of a thing, its children. So in Job,
chap. v. 7. sparks emitted by coals, are termed
Avnºx beney resheph, the children of the coal. It
was probably this well-knºwn meaning of the
11
word, which led the Codex Vaticanus, one of the
most ancient MSS. in the world, together with
the Syriac, Persic, Coptic, and Ethiopic, to read
agyov, works, instead of texvoy, 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
all the dispensations 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 him-
self, the less excusable are they if * continue
in iniquity. If our blessed Lord had not done
everything that was necessary, for the salvation
of these people, he could not have reproached
them for their impenitence.
Verse 21. Wo unto thee Chorazin—Bethsai-
da!] It would be better to translate the word
oval arou, alas for thee, than wo to thee. The for-
mer is an exclamation of pity; the latter a de-
nunciation 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 Chora-
zin was in the same quarter. Though the people
in these cities were generally impenitent, 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,
Jºlndrew, and Peter. See John i. 44.
Tyre and Sidon] Were two heathen cities, si-
tuated 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] II.xxar,
formerly, seems here to refer to the time of Eze-
kiel, who denounced destruction against Tyre
and Sidon, Ezek. xxvi. xxvii. and xxviii. Ulr
Lord then intimates, that if Ezekiel had done as
many miracles in those cities, as himself had in
Chorazin and Bethsaida, the inhabitants would
have repented in sackcloth and ashes, with the
deepest and most genuine sorrow. -
Verse, 22. But—it shall be more tolerable]
Every thing will help to overwhelm the impeni-
tent at the tribunal of God—the benefits and fa-
vours which they have received, as well as the
sins which they have committed.
Verse 23. Thou Capernaum—eacalted unto hea-
ven] A Hebrew metaphor, expressive of the ut-
most prosperity, and the enjoyment of the great-
Chorazin &c. condemned.
A. M. 4031. down to hell: for if the mighty
A. ºr works, which have been done in
- 99E * - 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 the day of judgment, than for thee.
25 || " At that time Jesus *. and
said, I thank thee, O Father, Lord of
CHAP. XI.
|heaven and earth, because “thou *.*.*.
Christ’s invitation.

hast hid these things from the Ajiyºr.
wise and prudent, " and hast re- H. S.
vealed them unto babes.
26 Even so, Father; for so it seemed
good in thy sight.
27 * All things are delivered unto me of
my Father: and no man knoweth the
Son, but the Father; ' neither knoweth
a Ch. 19. 15.-b Luke 10. 21.-c See Psa. 8. 2. 1 Cor. 1, 19, 27.
& 2. 8. 2 Cor. 3. 14.—d Ch. 16. 17.
e Ch. 28. 18. Luke 10. 22. John 3.35. & 13. 3. & 17. 2. 1 Cor-
15. 27.-f John 1: 18. & 6. 46. & 10, 15.
est 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
meaning here the place of torment, but rather a
state of desolation. The original word is hades,
“Adhi, from a, not, and tâsly, to see—the invisible
receptacle or mansion of the dead, answering to
blºw sheol, in Hebrew; and implying often, 1st.
The grave; 2dly. The state of separate souls, or
unseen world of spirits, whether of torment, Luke
xvi. 23. or, in general, Rev. i. 18. vi. 8. xx. 13,
14. The word hell, used in the common transla-
tion, conveys now an improper meaning of the
original word; because hell 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 “Adh; was for-
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 re-
duced. This prediction of our Lord was lite-
rally fulfilled; for, in the wars between the Ro-
mans and the Jews, these cities were totally de-
stroyed, so that no traces are now found of Beth-
saida, Chorazin, or Capernaum. See BP. PEARCE.
Verse 24. But—ibºshall be more tolerable for
the land of Sodom] Th Xodogoy, the land of the
Sodomites; i. e. the ancient inhabitants of that
city and its neighbourhood.
ń Jude, verse 7. we are told that these per-
sons are suffering the vengeance of eternal fire.
The destruction of Sodom and Gomorrah hap-
pened A. M. 2107, which was 1897 years before
the incarnation. What a terrible thought is
this It will be more tolerable for certain sin-
ners who have already been damned nearly four
thousand years, than for those who live and die
infidels under the Gospel! There are various de-
grees of punishments in hell, answerable to vari-
ous degrees of guilt; and the contempt manifested
to, and the abuse made of, the preaching of the
Gospel, will rank semi-infidel Christians in the
highest list of transgressors, and purchase them
the hottest place in hell! Great God! save the
Reader from this destruction :
Day of judgment] May either refer to that
particular time in which God visits for iniquity,
or to that great Bay in which he will judge the
world by the Lord Jesus Christ. The day of
Sodom's judgment was that in which it was de-
stroyed by fire and brimstone from heaven, Gen.
XiX. 24, and the day of judgment to Chorazin,
Bethsaida, and Capernăum, was the time in
which they were destroyed by the Romans, ver.
... --
23. But there is a day of final judgment, when
Hades itself (sinners in a state of partial punish-
ment 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] Eğop, oxo yovaal act, I
Jully 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
saving man by Christ) and going about to esta-
blish their own righteousness, (their own method
of saving themselves) they rejected God's coun-
sel, and God sent the peace and salvation of the
Gospel to others, called here babes, (his disciples)
simple-hearted persons, who submitted to be in-
structed and saved in God's own way. Let it be
observed, that our Lord does not thank the Fa-
ther 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 Talmu
dists, which casts light upon this: “Rab. Jocha-
man 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, “In the days of the Mes-
siah, 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] Nau o Harng. An
emphatical ratification of the preceding address.
It was right that the heavenly wisdom, de-
spised, rejected, and persecuted by the scribes
and Pharisees, should be offered to the simple peo-
ple, and afterward to the foolish people, the Gen-
tiles, who are the children of wisdom; and justify
God in his ways, by bringing forth that fruit of
the Gospel of which the Pharisees refused to re-
ceive 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.
Jesus receives from the Father, and in conse-
quence 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 ato-
ning Sacrifice for men ; all good proceeds from
him, as Saviour, Mediator, Head, Pattern, Pas-
tor, and Sovereign Judge of the whole world.
JWo man knoweth the Son, but the Father; nei-
ther knoweth any man, &c.] None can fully
comprehend the nature and attributes of God, but
Christ; and nºne can fully comprehend the na-
ture, incarnation, &c. of Christ, but the Father.
The man Christ . . a
1.17
Christ’s invitation to the
A. M.4031. any man the Father, save the
A. D. 27. * º
A.öy. Son, and he to whomsoever the
CCI. S.
Son will reveal him.
28 T Come unto me, all ye that labour
and are heavy-laden, and I will give you
rest.
ST. MATTHEW.
, weary and heavy-laden.
29 Take my yoke upon you, *, *, *.
* and learn of me; for I am meek An Ólymp.
and “ lowly in heart; " and ye
shall find rest unto your souls. º
30 " For my yoke is easy and my bur-
den is light. -
a John 13. 15. Phil. 2. 5. 1 Pet. 2. 21. 1 John 2. 6.
b Zechº. 9. Phil. 2. 7, 8.-c Jer. 6, 16-d 1 John 5. S.
The&: comprehension and acknowledgment of
the Godhead, and the mystery of the Trinity, be-
long to God alone.
Verse 28. Come unto me] This phrase in the
New Covenant implies simply, believing in Christ,
and becoming his disciple, or follower.
..All ye that labour and are heavy-laden] The
metaphor 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 re-
duces his strength, and renders his load the more
oppressive. However, it must be carried on; and
he labours, uses his utmost exertions, to reach
the place where it is to be laid down. A kind
person passing by, and seeing his distress, offers
to €aSe . of his load, that he may enjoy rest.
The Jews, heavily laden with the burthensome
rites of the Mosaic institution, rendered still more
oppressive by the additions made by the scribes
and Pharisees, 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
. ºiled to come to this Christ, and find speedy
Tellef.
Penitents, burthened with the guilt of their
crimes, may come to this Sacrifice, and find in-
stant pardon.
Believers, sorely tempted, and oppressed by the
remains of the carnal mind, may come to this
Blood, that cleanseth from all unrighteousness;
and purified from all sin, and powerfully suc-
coured in every temptation, they shall find unin-
tºp. nest in this complete Saviour.
•All are invited to come, and all are promised
zest. If few find rest from sin and vile affections,
it is because few come to Christ to receive it.
Verse 29. Take my yoke upon you] Strange
aradox that a man already weary and over-
oaded, must take a new weight upon him in or-
der to be eased and find rest / But this advice is
similar to that saying, Psal. iv. 22. Cast thy bur-
den upon the Lord, and he will sustain thee; i. e.
trust thy soul and concerns to him, and he will
carry both º, and thy load.
I am meek and lowly in heart] Wherever pride.
and anger dwell, there is nothing but mental la-
bour and agony; but where the meekness and hu-
ºnility of Christ dwell, all is smooth, even, peacea-
ble, and quiet ; for the work of righteousness is
peace, and the effect of righteousness quietness
and assurance for ever, Isa. xxxii. 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
II?
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? such a love as is inspired by God, and
in which the soul rests supremely satisfied and
infinitely happy : Taste, and know, by experi-
ence, how good the Lord is, and how worthy his
voke is to be taken, borne, and loved. This most
tender invitation of the compassionate Jesus, is
sufficient to inspire the most diffident soul with
confidence. See on Mark viii. 34.
Creeshna, the incarnate god of the Hindoos, is
represented in the Geeta addressing one of his
beloved disciples thus: “I am 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 themselyes, and
delight in speaking of my name, and teadhing one
another my doctrine. I gladly inspire those who
are constantly employed in my service, with that
use of reason by which they come unto me; and, in
compassion, I stand in my own nature, and dissi-
ate the darkness of their ignorance with the
#. of the lampof wisdom.” Bhagvat Geeta, p. 84.
The word by ával, among the Jews, which we
properly enough translate yoke, signifies 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 yoke of the KINGDOM of heaven, by
pºpwn noºp—obedience to the revealed will of
God. - 4
2. The yoke of the LAw, win ºw—the necessity
of obeying all the rites, ceremonies, &c. of the Mo-
saic institution.
3. The yoke of the PRECEPT, nixp?y—the ne-
cessity of performing that particular obligation,
by which any person had bound himself, such as
that of the JYazarite, &c.
4. The yoke of REPENTANCE, mawn by by—
without which they knew they could not enter
into the kingdom of heaven. ith the Jews, re-
pentance not only implied forsaking sin, but fast-
ing, mortification, &c.
5. The yoke of FAITH, nnon by—the necessity
of believing in the promised Messiah.
6. The DIVINE † Nºyºn by—the obligation
to live a spiritual life; a life of thanksgiving and
gratitude unto God.
In Shemoth Rabha 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.”
CHRIST's yoke means, the obligation to receive
him as the MEssIAH, to believe his doctrine, and
to be in all things conformed to his Word, and to
his Spirit,
-
The disciples pluck and eat
CHAP. XII. ears of corn on the Sabbath-day.
#
a".
CHAPTER XII.
Jesus and his disciples go through the corn-fields on the Sabbath, and the latter pluck and eat some of
i. ears, at whic jº. take offence, 1, 2. Our Lord vindicates them, 3–8. The man
ith the withered hand cured, 9–13. The Pharisees seek his destruction, 14.
WUl 702 ºf,629°62 2 Heals the blind and dumb demoniac, 22, 23. The
titudes, and fulfils certain prophecies, 15-21.
He heals the mul-
malice of the Éharisees reproved by our Lord, 24–30. The sin against the Holy Ghost, 31, 32.
Good and bad trees known by their fruits—evil and good men by their cºnduct, 33-37. Jonah &
sign of Christ's death and resurrection, 38–40. The men of Nineveh and the queen of the south shal&
rise
and brethren seek him, 46–50.
A. M. 4081. A T that time “Jesus went on
#&# the Sabbath-day, through
98° 3 the corn; and his disciples were
an hungered, and began to pluck the ears
of corn, and to eat.
2 But when the Pharisees saw it, they
said unto him, Behold, thy disciples do
in the judgment against the Jews, 41, 42. Of the unclean spirit, 43–45. Christ's mother
that which is not lawful to do *.*, *.
upon the Sabbath-day. • LA a 2& 3 -
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
An. Olymp.
Łętºr
a Deut. 23. 25. Mark 2. 23. Luke 6. 1.
b 1 Sam. 21. 6.
NOTES ON CHAPTER XII.
Verse 1. Jºlt that time Jesus went on the Sab-
bath-day, through the corn] “The time is deter-
mined by Luke in these words, gy oračara dev-
jºr- that is, on the sabbath from the second
first.
“I. 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. Not on the mor-
row after the ordinary Sabbath of the week, but
the morrow after the %: of the Pass-over week,
which was a sabbatic day. Exod. xii. 16. Levit.
xxiii. 7. Hence the seventy, strawgtov ºrhº ºrgarh;,
the marrow g/ the first day; the Chaldee, the
morrow after the holy day. The Rabbins, Solo-
rton and JMenachen, 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 numbered 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 loaves, on the day of Pentecost, (Levit.
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 together, that both might
respect the harvest; that, the harvest beginning;
this, the harvest ended: this depended on that,
and was numbered seven weeks after it. There-
fore, the computation of the time coming be-
tween, 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 numbering thus ; this is
l to defend themselves on the Sabbath :
a’aéCaroy d'avtegorgaroy, the first Sabbath after the
second day of the Pass-over. This is devregočev-
regov, the second Sabbath after that second day.
And so of the rest. In the Jerusalem Talmud,
the word Rºpnoºne now shebeth protogamiya, the
Sabbath, rgoroyaguaç, of the first marriage, is a
º not very unlike.” #%
is disciples were an hungered] ere hun-
gry. The former is a mode of expression
totally obsolete. How near does the trans-
lation of this verse come to our ancient mother-
tongue, the Anglo-Saxon be balenb pop
on nerce-baeg open acnar. roëlice
hyr leonning-cnihtar hingnebe, ano hig
ongunnun pluccian pa ean ano ecan—The
Healer went on rest-day over acres : truly his
learning knights hungered, and they began to
pluck the ear and eaten. We may well wonder
at the extreme poverty of Christ and his disci-
ples. 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 suffer the
want of all temporal things in fellowship with
Christ and his followers, than to have all things
in abundance in connexion with the world.
Verse 2. Thy disciples do that which is not
lawful to do] The Jews were so superstitious
concerning the observation of the Sabbath, that
in their wars with Antiochus Epiphanes, and the
Romans, they thought it a crime even to attempt
when
their enemies observed this, they deferred their
operations to that day. It was through this, that
ompey was enabled to take Jerusalem. Dion.
Cass. lib. xxxvi.
Those who know not the spirit and design of
the divine law, are ºn superstitious to inhu-
manity, and indulgº to impiety. An intolerant
and censorious spirit in religion, is one of the
greatest curses a man can 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 hearkem to
! !

Gur Lord vindicates
A.M.40s, ºod, anºdid eat * the show-
A. § bread, which was not lawful for
90.8 him to eat, neither for them
which were with him, " but only for the
priests 2 *
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 7
6 But I say unto you, That in this place,
is "one greater than the temple.
7 But if ye had known what this mean-
eth, * I will have mercy, and not sacri-
fice, ye would not have condemned the
guiltless.
ST. MATTHEW.
the eonduct of his apostles.
8 For the Son of man is Lord A.M.4031.
even of the Sabbath-day. A: #.
9 iſ And when he was de- 9°E *
parted thence, he went into their syna-
gogue :
10 And, behold, there was a man which
had his hand withered. And they asked
him, saying, & Is it lawful to heal on the
iºn-day: ? that they might accuse
IIIle
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 it out 2
a Exod. 25. S0. Lev. 24. 5.—b Exod. 29. 32, SS. Lev. 8. S1. &
24. 9.-c Num. 28.9. John 7. 22. —d 2 Chron. 6. 18. Mal. 3, 1.
—e Hos. 6. 6. Mic.6. 6, 7, 8. Ch. 9. 13.
f Mark 3. 1. Luke 6. 6.-g Luke 13. 14. & 14. S. John 9. 16.
—h See Exod. 23. 4, 5. Deut. 22.4.
—r—
JKimchi producing the opinion of the ancients
concerning this story in these words: “Our Rab-
bing of blessed memory say, that he gave him the
show-bread, &c. The interpretation also of the
clause, Yea, though it were sanctified this day in
the vessel, is this: It is a small thing to say, that
Žt is lawful for us to eat THESE LoAves taken
from #. the Lord, when we are hungry; ſ'.
tº would be lawful to eat this very loaf which is
grow 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
3you to give us, and we are so hunger-bitten. And
a little after, There is nothing which may hinder
taking care of life, besides idolatry, adultery,
and murder. That is, a man, according to them,
should do any thing but these, in order to pre-
serve 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 show-bread] Tovº agrove ºrn; ºrpo-
Bergw:—in Hebrew, pºp brº lechem panim—bread
of the presence, or faces, because this bread was
to be set continually, nin' Jeº 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 the holy place, it is evident that this
bread typified Christ, first presented as a sacri-
fice to, or in the presence 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 l Peter ii. 5.” Parkhurst.
Verse 5. The priests—profane the Sabbath]
Profane, 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. Numb. xxviii. 9.
Verse 6. In this place, is one greater than the
temple..] Does not our Lord refer here to Mal.
iii. 1. * Compare this with Heb. iii. 3. The Jews
esteemed nothing greater than the temple, ex-
cept that God who was worshipped in it. Christ,
by asserting he was greater than the temple, as-
Serts 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 ex-
plained, ch. ix. 13. There are four ways in
which positive laws may cease to oblige.
First, by the natural law of necessity.
Secondly, by a particular law, which is supe-
7°20%".
Thirdly, by the law 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
Sabbath-day.] The change of the Jewish into
the Christian 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 provi-
dence that this change has been made, and ac-
knowledged all over the Christian world.
Verse 10. A man which had his hand wither-
ed.] Probably through a partial paralysis. The
man's hand was withered; but God's mercy 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 him there. How true
is the proverb–It is never so ill with ws, 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 a
Israelite.” Hence, -
“If 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.”
“If 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.
Joshuah saith, let him 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,


120
The than with the
A. M. 4081. 12. How much then is a man
Aºi... better than a sheep? Where-
99E * fore, it is lawful to do well on
the Sabbath-days. -
13 Then saith he to the man, Stretch
forth thine hand. And he stretched it
forth; and it was restored whole, like as
the other.
14 || Then * the Pharisees went out,
and-" held a council against him, how
they might destroy him.
15 But when Jesus knew it, “he with-
drew himself from thence: * and great
|
a Ch. 27. 1. Mark S. 6. Luke 6. 11. John 5, 18. & 10. 39. &
11. 53.-b Or, took counsel.
—rs
Self-interest is a very decisive casuist, and re-
moves abundance of scruples in a moment. It is
always the first consulted and the most readily
obeyed. It 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
o, sheep 3) Our Lord's argument is what is called
argumentum ad hominem : they are taken on their
own ground, and confuted on their own maxims
and conduct. There are many persons who call
themselves Christians, who do more for a beast of
burden or pleasure than they do for a man for
whom Christ died Many spend that on coursers,
aniels, and hounds, of which multitudes of the
ollowers of Christ are destitute :-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 Schoetgen.
Verse 13. Stretch forth thine hand.] The bare
command of God is a sufficient reason of obedi-
ence. This man might have reasoned thus, “Lord,
my hand is withered, how then can I stretch it
out? Make it whole first, and afterward I will do
as thou commandest.” This may appear reasona-
ble, but in his case it would have been foolishness.
At the command of the Lord, he made the effort,
and in making it, the cure was effected Faith
disregards apparent impossibilities, 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
would 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 mer-
cy and power of God were both amply manifested
in this business.
It is worthy of remark, that as the man was heal-
ed with a word, without even a touch, the Sab-
bath was unbroken, even according to their most
rigid interpretation 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 on
the Sabbath, who condemn a poor man whom ne-
Cessity obliges to work on what is termed a holi-
day or a national fast.
Yerse 15. Jesus—withdrew himself from thence]
CHAP. XII.
It is the part of prudence and Christian charity
Wor,. I. 16 )
withered hand healed.
multitudes followed him, and he ººº-
healed them all; - An ºlymp.
16 And * charged them that —Bºtt–
they should not make him known :
17 That it might be fulfilled which was
spoken by Esaias the prophet, saying,
18 Behold my servant, whom I have
chosen ; 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.
c See Ch. 10. 23. Mark S. 7...—d Ch. 19. 2.-e Ch. 9. 30.-f Isai.
42. 1.-g Ch. 3. 17. & 17. 5.
not to provoke, if possible, the blind and the har-
dened ; 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, byproclaiming, 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 mean 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 implore his healing power in
vain; but let it be remembered, 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. %. Christ,
as GoD, could have easily concealed himself, but
he chooses to do it as man, and to use no other
than human means, as these were quite suffi-
cient 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
777.6%,
Verse 18. Behold my servant] This title was
given to our blessed Lord in several prophecies.
See Isa. xlii. 1. liii. 2. Christ assumes it, Psal.
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 ena-
ble them perfectly to love, and worthily to magni-
fy their Maker. * *
JAnd he shall show judgment to the Gentiles]
That is, He will publish the Gospel to the hea-
thens, for the ºf zguary here answers to the word
topwr mishpat of the prophet, and it is used among
the Hebrews to signify laws, precepts, and a whole
system or body of doctrine. See Psal. xix. 19.
cxix. 30, 39. Isa. lviii. 2.
Verse 19. He shall not strive, nor cry] The
Spirit of Christ is not a spirit of contention, mur-
muring, clamour, or litigiousness. He who loves
these does not belong to him. Christ therefore
fulfilled a prophecy by withdrawing from this
place on account of the rage of the Pharisees.
12!
*
Prophecies fulfilled in Christ. ST. MATTHEW.
A. M.4081. 20 A bruised reed shall he not
A. §r. break, and smoking flax shall
99E * he not quench, till he send forth
judgment unto victory. 's
21 And in his name shall the Gentiles
trust. . . - - l -
22 T a 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 2
24 T b But when the Pharisees heard
The Jews blaspheme,
it, they said, This fellow doth *, *, *::::
not cast out devils, but by A. ºlymp.
• Beelzebub the prince of the –“tt-
devils. -
25 And Jesus 4 knew their thoughts,
and said unto them, . Every kingdom di-
vided against itself is brought to desola-
|tion; and every city or house divided
against itself shall not stand:
26 And if Satan cast out Satan, he is
divided against himself; how shall then
his kingdom stand? - - -
27 And if I by Beelzebub cast out de-
a See chap. 9. 32. Mark 3. 11. Luke 11. 14.—b Ch. 9. S4. Mark
3. 22. Luke 11. 15. -
Verse 20. A bruised reed shall he not break]. A
reed is, in Scripture, the emblem of weakness,
Ezek. xxix. 6, and a bruised reed must signify
that state of weakness that borders on dissolution
and death. - -
...And smoking flar shall he not, quench] Auvoy
ºrvpoagyov. Alvo: means the wick of a lamp, and
ruq oasvoy 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 ecclesiasti-
cal matters, is here intended, the prophecy decla-
ring that Christ would not destroy it, but leave it
to expire of itself, as it already contained the
principles of its own destruction. 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 bruised reed
may recover itself, if permitted to vegetate un-
der the genial influences of heaven, and the life
and light of 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 undeserving of men; for even
such desires may lead to the fulness of the bless-
ing of the Gospel of peace. .*
Judgment unto victory] See ver, 18. By judg-
ment, understand the º and by victory, its
complete 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
lory. -
ºrse 21. And in his name shall the Gentiles
trust], Exºrovou, they shall hope. Jesus Christ is
the sole hope and trust of mankind ; to trust and
º: in his name JESUs, is to expect salvation and
alſ things necessary 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 de- |
both light and hearing. Satan
makes himself master of the heart, the eyes, 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
mon took .#
him; and his tongue he hinders from prayer and ||
supplication though he gives it increasing liberty
c Gr. Beelzebul; and so Ver. 27.—d Ch. 9. 4. John 2. 25.
*. Rev. 2. 23.
in blasphemies, lies, slanders, &c. None but Je-
sus can redeem from this threefold captivity. -
Verse 23. Is not this the son of David Žl Is:
not this the true Messiah P Do not these mira-
cles sufficiently prove it 2 See Isai. xxxv. 5.
Verse 24. Beelzebub) See chap. x. 25.
Verse 25. Every kingdom divided against it-
self 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 in peace and security; how then
can he be in league with me who oppose his au-
thority, and am destroying his kingdom P *
The reasoning of the Pharisees, ver, 24, was
not expressed, and Jesus knowing their thoughts,'
gave them’ample proof of his omniscience. . This,
with our Lord's masterly confutation of their
reasonings, hy 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 obsti-
nately determined to disbelieve every thing good,
relative to Christ. How true the saying; He
came unto his own, and his own received him.
*Ot '
Verse 26. If Satan cast out Satan] . A good
cause will produce a good effect, and an evil
cause an evil effect. ere I on Satan's side, I
would act for his interest, and confirm his influ-
ence among you; but I oppose his mazims by
my doctrine, and his influence by my power.
Verse 27. By whom do your children cast them
: 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 eacor-
cists among the Jews, and, from our Lord's say-
ing 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 be-
lieved that they had such a power. Our Lord's
argument here is extremely conclusive ; If the
man who casts out demons, proves himself there-
by 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,
- 122
and attribute Christ’s miracles
A.M.,4031 vils, by whom do your children
A:8... cast them out? therefore they
–99: * shall be your judges.
28 But if I cast out devils by the Spirit
of God, then * the kingdom of God is
come unto you. . -
29 b Or else how can one enter into a
strong man's house, and spoil his goods,
except he first bind the strong man 2 and
then he will spoil his house.
CHAP. XII.
to the power of Satan,
30 He that is not with me is ºr
against me; and he that ga- Aºymp.
thereth not with me scattereth - 8.
abroad. -
31 Wherefore I say unto you, * All
manner of sin and blasphemy shall be
forgiven unto men : " but the blasphemy
against the Holy Ghost shall.not be for-
iven unto men. 4
32 And whosoever * speaketh a word
a Dan. 2.44. & 7, 14. Luke 1. S3. & 11. 20. & 17, 20, 21.-b Isa.
49. 24. Luke 11. 21, 22, 23.
c Mark S. 28. Luke 12. 10. Heb. 6. 4, &c. & 10. 26, 29. 1 John
5. 16.—d Acts 7. 51.-e Ch. 11. 19. & 13.55. John 7. 12, 52.
Verse 28. But if I cast out devils by the Spirit
of God] Perhaps the Spirit of God is here men-
tioned by way of opposition to the magical in-
cantations of the Jews; for, it is well known that,
by fumigations and magical washings, they pro:
fessed to cast out devils. See a case mentioned
by Schoetgen on this verse. tº
Then the kingdom of God] For the destruction
of the kingdom of Satan plainly implies the set-
ting up ºthe kingdom of God.
Is come unto you] Is come unexpectedly upon
you. E30aaey from 20aya, to appear suddenly—
wnexpectedly. * e
They pretended to be in expectation of the king-
dom of God, and consequently of the destruction
of the kingdom of Satan. But by being not pre-
pared to receive Christ in these proofs of his di-
vine 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 possessor; for whoever gives up his
soul to sin, gives it up to the devil. It is Jesus,
and Jesus alone, who can deliver from the pow-
er of this bondage. When Satan is cast out, Je-
sus purifies and dwells in the heart.
erse 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 on the
side of the devil, we must expect to go to the de-
vil'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 betray-
ing them. 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 num-
ber of his friends !
Scattereth abroad.] This seems to have been
a proverbial form of speech, and may be a meta-
phor 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 scat-
ter them, that he may have the opportunity of
stealing and destroying them. I 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]
Baazºmata, injurious or impious speaking, by r-
moſt Spræc., Inocking and deriding speech, An-
glo-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 forgiveness; i. e. when the per-
son obstinately attributed those works to the de-
vil, which he i. the fullest evidence could be
wrought only by the Spirit of God. That this,
and nothing else, is the sin against the Holy Spi-
rit, is evident from the connexion in this place,
and more particularly from Mark iii.28, 29, 30.
“All sins shall be forgiven unto the sons of
men, and blasphemies wherewith soever they
shall blaspheme, but he that shall blaspheme
against the Holy Ghost hath never forgiveness,
but is in danger of eternal damnation; BECAUSE
they said he hath an unclean spirit.”
Here the matter is made clear beyond the smal-
lest doubt—the unpardonable sin, as some termit,
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. JWeither in this world, neither in the
world to come] | Though I follow the common
translation, 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. Ron Dºys 6lam 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 for-
giveness 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
mo forgiveness, is he not to be understood 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 writo death; i. e. a sin that was
to be punished by the death of the body, while
mercy might be extended to the soul ? The pum-
ishment for presumptuous sins, under the Jewish
law, to which our Lord evidently alludes, cer-
tainly did not extend to the damnation of the soul,
though the body was destroyed; therefore I think
that, though there was no such forgiveness to be
#23
Christ explains the nature of
A.M. º. against the Son of man,” it shall
A:3; be forgiven him: but whosoever
–99; 3: speaketh against the Holy Ghost,
it 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 cor-
rupt, and his fruit corrupt: for the tree
is known by his fruit.
a 1 Tim. 1. 13.-b Ch. 7, 17. Luke 6. 48, 44.
ST. MATTHEW.
the sin against the Holy Ghost.
34 O “generation of vipers, A.M. º.
how can ye, being evil, speak A. §lymp.
good things? " for out of the ºf
ºduce of the heart the mouth speak-
eth.
35. A good man out of the good treasure
of the heart bringeth forth good things:
and an evil man out of the evil treasure
bringeth forth evil things.
c Ch. 3. 7. & 23, 83.—d Luke 6.45.
extended to this crime as to absolve the man from
the punishment of temporal death, yet, on repent:
ance, mercy might be extended to the soul; and
every sin may bo repented of under the Gospel
dispensation.
#. Lightfoot has sufficiently vindicated this
assage from all false interpretation. “They
that endeavour hence to prove the remissions 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.
“IHe that transgresses an affirmative precept,
if he presently repent, is not moved until the Lord
pardon him, and of such it is said, Beye convert-
ed, O backsliding children, and I will heal your
backslidings. He that transgresses a negative pre-
cept and repents, his repentance endsjudgment,
and the day of expiation expiates him; as it is said,
This day shall aſ your uncleannesses be expiated
to you. He that transgresses to cutting qf (by
the stroke of God) or to death by the Sanhedrim,
and repents, repentance and the day of expiation
do suspend judgment, and the strokes that ſtre laid
#. im wipe off sin, as it is said, and 1 will visit
their transgressions with a rod, and their iniqui-
ty with scourges. But he by whom the name of
God is profaned (or blasphemed) repentance is
of no avail to him to suspend judgment, nor the
day of expiation to expiate it, nor scourges (or corº
rections inflicted) to wipe it off, but all †:
judgment, and déath wipes it ºff. Thus the Baby-
lonian Gemara writes, but the Jerusalem thus:
entance and the day of expiation expiate as to
the third part, and corrections as to the third part,
and death wipes it off, as it is said, and your ini-
quities shall not be expiated to you until ye dies
êehold we learn that death wipes off. Note this,
which Christ contradicts, concerning blasphemy
against the Holy Ghost. It shall not be forgiven,
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
received into common use, by which, in common
speech they opposed the heresy of the Sadducees,
who denied immortality. Of that sort were bºy
Ran 6lam ha-ba, Atoy 6 & 2xWoy, The world to come.
iny lagan äden, II*gadetacº, Paradise: pun 'agei
hinnom, ſtayya, Hell, &c.
“...At the end of all the prayers in the temple, (as
we observed before) they said bºy ny àd 6lam 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. Jp
tºyn yn Shyn min ha-olam, wead ha-olam. Bab.
Beracoth, fol. 54. This distinction of nin bºy
ôlam hazeh, this world, and of Nan bºy 6lam 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 re-
ward be perfected in the world to come. Targum
on Ruth.
“It (that is, the history of the creation and of
the Bible) therefore begins with the letter abeth (in
the word nºvna bereshith) because two worlds were
created, this world, and a world to come. Baal
Turim.
“II. The world to come hints two things espe-
cially, (of which see Rambam, in Sanhed. cap.
Chelek.) I. The times of the JMessiah - “Be mind-
ful 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 intimated this world, by # the
days of thy life, the days of the JMessiah are super-
induced.” In this sense the apostle seems to speak
Heb. ii. 5. and vi. 5. II. 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 fruit.
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 (ºregio devaaroº, the over-
jlowings) of the heart] Wicked words, and sinful
actions may be considered as the overflowings of
a heart that is more than full of the spirit of wick-
edness; 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] Th; kagólar, of his heart, is omit-
ted 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 Itala, (except
four) and by several of the primitive fathers. . It
seems to have been added here by some, gºyist,
merely to explain. The good heart is #good
treasury, and the treasure that is in it # love
of God, and of all mankind. The baſºgart is
the bad treasury, and its treasure is the eaſºnal
mind, which is enmity against God, and #!-will
to man. * *



124
Vf
Jonah a sign of Christ's
A. M. 4031. 36 But I say unto you, That
A. öß. every idle word that men shall
C speak, they shall give account
thereof in the day of judgment.
37 For by thy words thou shalt be jus-
tified, and by thy words thou shalt be
condemned.
38 || * Then certain of the scribes and
of the Pharisees answered, saying, Mas-
CHAP. XII.
death and resurrection.
- 26. e A. M. 4031.
ter, we would see a sign from *.*.*.
thee. An. §r.
39 But he answered and said – º –
unto them, An evil and "adulterous ge-
neration seeketh after a sign; and there
shall no sign be given to it, but the sign of
the prophet Jonas:
40 ° For as Jonas was three days and
three nights in the whale's belly: so shall
a Ch. 16. 1. Mark 8. 11. Luke 11. 16, 29. John 2. 18. 1 Cor. 1. 22.
b Isai. 57. 3. Ch. 16.4. Mark 8. 38. John 4, 48.-c Jonah 1. 17.
Verse 36. Every idle word] , Pnaa &gyov, a
word that does nothing, that neither ministers
grace, nor instruction to them who hear it. The
word agyov corresponds to the Hebrew Nºw shavé,
which signifies not only vain or empty, but also
wicked and injurious, such as a false testimony
against a neighbour, compare Deut. v. 11. and
20. Add to §. that Symmachus translates ºnlp
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 agyor into royngoy, evil. ...Our Lord
must be understood here as condemning all false
and injurious words: the scope of the place ne-
cessarily requires this meaning.
Verse 37. By thy words thou shalt be ;
That is, the whole tenor of thy conversation wil
be an evidence for or against thee, in the great
day. How many are there who count words for
nothing, and yet etermity often depends on them.
Lord, put a watch before the door of my lips t
is a prayer proper 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 sufficient of the truth : for they will not
be satisfied. ty
Verse 39. An evil and adulterous generation]
Or, race of people ; for so yeyeº should be trans-
iated here, and in most other places in the Gos-
pels; 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,
(ezručnºrs) so I think this word should be transla-
ted. Our Lord had already given the Jews seve-
ral signs; and here they desire sign upon sign.
Our Lord terms the Jews an adulterous race.
Under the Old Covenant, the Jewish nation was
represented as in a marriage contract with the
Lord of hosts; as believers, in the New Cove-
nant, are represented as the spouse of Christ—
all unfaithfulness and disobedience was consider-
ed as a breach of this marriage contract : hence
the persons who were thus guilty, are denomina-
ted adulterers and adulteresses. But indepen-
dently 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 abrogated the trial by the bitter waters
of jealousy, because so many were found to be
thus criminal. See on John viii. 3.
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, if the part of that on which he
*9se again, are severally estimated as an entire
of the Sabbath, and of the going out oft
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, &c. Evening and morning,
or night and day, is the Hebrew phrase for a
natural day, which the Greeks termed vux87-
asgow, muchthemeron. 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
wnto the king : chap. iv. 16. Afterward it fol-
lows, chap. v. 1. On the THIRD DAY, Esther
stood in the inner court of the king's house. Many
examples might be produced from both the sacred
and profane writers, in vindication of the pro-
priety of the expression in the text. For fur-
ther satisfaction, the Reader, if he please, may
consult Whitby and Wakefield, and take the fol-
lowing from Lightfoot.
“I. The Jewish writers extend that memora-
ble station of the unmoving sun at Joshua's prayer,
to six and thirty hours; for so Kimchi upon that
place. ‘According to more exact interpretation,
the sun andmoon stood still for six and thirty hours.
jor 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 sº on the sixth day, ac-
cording to the measure of the day of the Sabbath,
and the moon according to the measure of the night
Sabbath,
which amounts to six and thirty hours.”
“II. If you number the hours that passed from
our Saviour's giving up the ghost upon the cross
to his resurrection, 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 between, and only 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, concern-
ing the separation of a woman for three days;
Where many things are discussed by the Gemar-
ists concerning the computation of this space of
three days. Among other things these words oc-
cur: R. Ismael Saith, Sometimes it contains four
nºns, onoth, sometimes five, sometimes six. But
how much is the space of an nons onah 2 R. Jocha-
man saith, Either a day or a night. And so also
the Jerusalem Talmud: ‘R. Jikiba fired a day

ſor an onah, and a NIGHT for an onah.” But the
tradition is, that R. Eliazar ben Azariah said,
•4 day and a night make an onah; and a PART
% an onah is as the whole. And a little after,
: Ismael computed a part of the omah for the
whole.” Thus then, three days and three nights,
125
©
The Minevites, &c.
**, *, the Son of man be three days
A.º.º. and three nights in the heart of
–88: 8 - the earth. t
41 a The men of Nineveh shall rise in
judgment with this generation, 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 in the judgment with this generation,
ST. MATTHEW.
more teachable than the Jews.
and shall condemn it: for she A. M. 4081.
A. D. 27.
came from the uttermost parts A. Giyºr.
of the earth to hear the wisdom –“ ”
of Solomon; and, behold, a greater than
Solomon is here.
43 * When the unclean spirit is gone
out of a man, " he walketh through dry
places, seeking rest, and findeth none: .
44 Then he saith, l will return into my
house from whence I came out; and
a Luke 11, S2.—b See Jer. 3, 11. Ezek. 16. 51, 52. Rom. 2. 27.
* c Jonah 3. 5.
d 1 Kings 10. 1. 2 Chron. 9. 1. Luke 11. 31.-e Luke 11. 24.
f Job 1. 7. 1 Pet. 5.8.
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 succeeding or third day.
In the whale's belly] That a fish of the shark
kind, and not a whale, is here meant, Bochart
has abundantly proved, vol. iii. Col. 742, &c. edit.
Leyd. 1692. It 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 native
of the JMediterranean Sea, in which Jonah was
sailing, when swallowed by what the Hebrew
terms ºnx 27, dag gadol, a great fish ; but every
body knows that whales are no produce of the
JMediterranean 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 capable of swal-
lowing a man. Instead of either whale or shark,
some have translated byū in, daggadol, Jonah i.
17. by a fishing cove, or something of this nature;
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 alle-
gory, that has no miraculous interferences in it.
But independently of all this, the criticism is con-
temptible. 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 con-
tinued three days and three nights. . In short, it
must be any thing but a real miracle, the exist-
ence 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 JWineveh shall rise in
judgment] The voice of God, threatening tem-
poral judgments, caused a whole people to re-
pent, who had neither 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 con-
tinue impenitent, after all that God has bestowed
upon us? -
•4 greater than Jonas is here.] IIxstow, for ri
zraetoy, something more. The evidence offered by
Jonah Suſſiced to convince and lead the Ninevites
to repentance; 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. Jo-
mah preached repentance in Nineveh, only forty
days, and Christ preached among the Jews for
126
ad Mus, ap. Schott.
several years. 3. Jonah wrought no miracles to
authorize his preaching; but Christ wrought
miracles every day, in every place, and of every
kind. And 4. Notwithstanding all this, the peo-
R; of Judea did not repent, though the people of
ineveh did.
Verse 42. The queen of the south] In 1 Kings x.
1. this queen is said to be of Saba, which was a
city and province of Arabia Felix, to the south, or
southeast, of Judea. •
Uttermost parts of the earth] IIeparay ºrn; yº:-
a form of speech which merely signifies, a great
distance. See Deut. xxviii. 49.
Verse 43. When the unclean spirit] If there
had been no reality in demoniacaſ possessions, our
Lord would have scarcely appealed to a case of this
kind here, to point out #. real state of the Jew-
ish 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 convin-
ced, 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] . At' avvæpay
Tczroy. There seems to to be a reference here
to the Orphic demonology, in which evil spirits
Were divided into various classes, according to the
different regions of their abode, or places in
which they delighted. These classes were five :
I. AxtA, oys; ovpavuot, Celestial demons. 2. Aatº, over
*Piot, Aerial. 3. Aapkows; avvæplot, Aquatic. 4.
Axiſ, ovec x60 vuot, Terrestrial. 5. Kat 3ala ove:
wrox609 tou, And subterranean demons. See Orph.
The Platonists, the follow-
ers 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
olluted human heart: the corruption of the one
is suited to the pollution of the other, and thus
like cleaves to #.
Verse 44, Into my house] The soul of that per-
son from whom he had been expelled by the pow-
er of Christ, and out of which he was to have
been kept by continual prayer, faith, and watch-
fulness.
He findeth it empty] . Unoccupied, azoxačovºra,
empty of the former inhabitant, and ready to re-
ceive a new one : denoting a soul that has lost
the life and power of godliness, and the testimony
of the Holy Spirit. º
Swept, and garnished] As a x0x2&o 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 busied with the things of
God, but gad about like an idle person, among
Of the unclean Spirit.
A. M. 4081. when he is come, he findeth it
A. D. 27. • * *
A. Öyſ... empty, swept, and garnished.
- Sºl. 3 45 Then goeth he, and taketh
with himself 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. Even
so shall it be also unto this wicked gene-
ration. -
46 || While he yet talked to the peo-
ple, "behold his mother and his brethren
stood without, desiring to speak with him.
47 Then one said unto him, Behold, thy
CHAP.
XIII. Who are our Lord's kindred.
mother and thy bºhren stand A.M.,431.
D. 27.
without, desiring to speak with Aº.
thee. • — ”
48 But he answered and said unto him
that told him, Who is my mother ? and
who are my brethren?
49 And he stretched forth his hand to-
wards his disciples and said, 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 mo-
ther.
a Heb; 6.4. & 10. 26. 2 Pet. 2, 20, 21, 22.—b Mark 3. 31. Luke
9. 19, 20, 21.-c Ch. 13. 55. Mark 6. 3. John 2. 12. & 7. 3, 5.
the vanities of a perishing world. Swept, from
love, meekness, and all the fruits of the Spirit;
and garnished, or adorned, zerogangºvoy, decora-
ted, with the vain showy trifles of folly and fashion.
This may comprise also smart speeches, cunning
repartees, &c. for which, many who have lost
the life of God are very remarkable.
Verse 45. Seven other spirits more wicked] Sev-
en was a favourite number with the Jews, imply-
ing frequently with them, something perfect, com-
pleted, filled up, for such is the proper import of
the Hebrew word yºu, shevā or shevang : nearly
allied in sound to our seven. And perhaps this
meaning of it refers to the seventh day, when God
rested from his work, having filled up, or comple-
ted the whole of his creative design. Seven de-
mons—as many as could occupy his soul, harass-
ing 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, di-
lated 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 in-
curable 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 diabolic 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 1 May he
who readeth understand 1
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 had other children besides our
Acts 1. 14. 1 Cor. 9.5. Gal. 1. 19.-d See John 15. 14. Gol.
5, 6. & 6 15. Col. 3. 11. Heb. 2. 11.
Lord, and that these were literally his brothers,
who are spoken of here. And although it be possi-
ble, that these were the sons of Mary, the wife of
Cleopas or Alpheus, his mother's sister, called his
relations, Mark iii. 21, yet it is as likely, that they
were the children of Joseph and Mary, and bre-
thren of our Lord, in the strictest sense of the
word. See on chap. xiii. 55.
Verse 48. Who is my mother 2 and who are my
brethren?] The reason of this seeming disregard
of his relatives was this : they came to seizeM.
him, for they thought he was distracted. See Mark
iii. 21. -
Verse 50. Whosoever shall do the will of my
Father, &c.] 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 indwehing of his Spirit. We generally
suppose that Christ's relatives must have shared
much of his affectionate attention; and doubtless
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 con-
tained 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 religion that does not inculcate
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 mentiáned in the text; and in
such circumstances, it is impossible that any per-
son should now be found.
CHAPTER XIII.
Christ teaches the multitudes out of a ship, they standing on the shore, 1, 2
3–9. He gives his reasons for speaking in parables, 10–17.
The parable of the sower,
Explains the parable of the sower,
O
* *
18–23. Parable of the tares and the wheat, 24–30. Of the grain of mustard-seed, 31, 32.

the leaven, 33.
of the tares and the wheat, 36–43.
chant, 45, 46. Of the drag-net, 47–50.
own country, and his nei
The prophecy fulfilled by this mode of teaching, 34, 35. He explains the parab
prophecy fulfi #. of the # tº: hid in a field, 14. p p
His application of the whole, 51, 52.
bours take offence, 53–56.
works no miracle among them because of their unbelief, 58.
Qf the pearl-mer-
He teaches in his
Our Lord's observations on this, 57. He
127
Parable of
*.*.* HE day went Jesus
An olymp. out of the house, *and sat
–88: * – by the sea-side.
2 * And great multitudes were gathered
together unto him, so that “he went into a
ship, and sat; and the whole multitude
stood on the shore.
3 And he spake many things unto them
in parables, saying, "Behold, a sower
went forth to sow; r
4 And when he sowed, some seeds fell
by the way-side, and the fowls came, and
devoured them up.
5 Some fell upon stony places, where
they had not much earth: and forthwith
ST. MATTHEW.
the Sower.
they sprung up, because they ºf ºi.
had no deepness of earth. &%;.
6 And when the sun was up, —Sºº-
they were scorched: and because they
had no 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
brought forth fruit, some “a hundred-fold,
some sixty-fold, some thirty-fold.
9 * Who hath ears to hear, let him hear.
10 T And the disciples came, and said
unto him, Why speakest thou unto them
in parables 7 -
11 He answered and said unto them,
a Mark 4. 1.-b Luke 8. 4.—c Luke 5. 3.
d Luke 8.5.-e Gen. 26, 12.—f Ch. 11. 15. Mark 4. 9.
NOTES ON CHAPTER 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 should fol-
low 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 imi-
tate his diligence, that he may counteract his
work.
Went Jesus out of the house] This was the
house of Peter. See chap. xvii. 24.
Sat by the sea-side). The sea of Galilee, on
the borders of which, the city of Capernaum was
situated. -
Verse 2. Into a ship] To raotov, THE vessel or
boat. Mr. Wakefield supposes, (which is very
likely) that a particular vessel is º speci-
fied, 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 repre-
sentation of the church, which consists of the
people united to their pastors. These being
more exposed to violent tossings and storms, are,
as it were in a ship, while those continue at ease
on the shore
Verse 3. He spake many things writo them in
parables] Parable, from raga, near, and £axxo,
I cast, or put. A comparison or similitude, in
which one thing is compared with another, es-
pecially spiritual things with natural, by which
means these spiritual things are better under-
stood, and make a deeper impression on an atten-
tive mind. Or, a parable is a representation of
any matter accommodated, in the way of simili-
tude, to the real subject, in order to delineate it
with the greater force 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 Sanhe-
drim speaks. “A third part of his discourses
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 rheto-
ric. Their very religion might be called para-
bolical, folded up within the coverings of cere-
monies; 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 2 Our Saviour, who
always spoke with the common people, uses the
same kind of speech, and very often, the same
preface which they used, To what is it likened?
See Lightfoot in loco. Though we find the basis
of many of our Lord's parables in the Jewish
writings, yet not one of them comes through his
hands, without being astonishingly improved.
In this respect also, Surely never man spake like
this man.
Under the parable of the sower, our Lord inti-
mates, 1. That of all the multitudes then attend-
ing his ministry, few would bring forth fruit to
perfection. And 2. That this would be a gene-
ral case in preaching the Gospel among men,
Verse 4. Some seeds fell by the way-side]
The hard beaten jºu. where no plough had bro-
ken up the ground. g
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, the field well ploughed, and the brambles
and weeds all removed. See more on verse 18,
&c. and see on Luke viii. 15.
Verse 9. Who hath ears to hear, &c.] Let
every person who feels the necessity of being in-
structed in the things which concern his soul's
welfare, pay attention to what is spoken, and he
shall become wise unto salvation.
Verse 11. It is given unto you to know the mys-
teries, &c.] By mysteries here, we may under-
stand not only things concerning the scheme of
salvation, which had not yet been revealed : but


12 -
The disciples require
A. M.; 4031. Because * it is given unto you
Aºi, to know the mysteries of the
–88: * kingdom of heaven, but to them
it is not given.
12 b For whosoever hath, to him shall
be given, and he shall have more abun-
dance: but whosoever hath not, from
him shall be taken away even that he
hath.
13 Therefore speak I to them in para-
CHAP. XIII.
s
its explanation,
bles: because they seeing, see A*, *.
not; and hearing, they hear not, A. ºlymp.
neither do they understand. —“–
14 And in them is fulfilled the prophecy
of Esaias, which saith, * By hearing ye
shall hear, and shall not understand; and
seeing ye shall see, and shall not per-
Celve :
15 For this people's heart is waxed
gross, and their ears " are dull of hear-
a Ch. 11. 25. & 16. 17. Mark 4. 11. 1 Cor. 2. 10. 1 John 2. 27.
b Ch. 24, 29 Mark 4. 25. Luke 8. 18. & 19. 26.
cIsai. 6.. 9. Ezek. 12. 2. Mark 4, 12. Luke 8, 10. John 12.40. Acts
28. 26, 27. Rom. 11.8. 2 Cor. 3. 14, 15.—d Heb. 5. 11.
also the prophetic declarations concerning the
..future state of the Christian church, expressed
in the ensuing parables. It 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 ;
but to you it is given, because I have appointed
you not only to be º reachers of my Gos-
pel 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
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
ersons, or that that was not the proper time :
or 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.
Verse 12. Whosoever hath, to him shall be
iven] 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 exely in sacred and profane writers. In
1 Cor. xi. 22. Tovº an axoyºta;, those who have
not, means simply the Poor ; and Aristophanes
uses rous ºxovirac, those that have, for the RICH or
9PULENT. See a variety of pertinent examples
in Kypke on Luke viii. 18. There is one exam-
ple 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.
NIL haº, Codrus : quis enim negat? et tamen
2007,
Perdidit infelia ToTUM NIL.
“'Tis true, poor Codrus NoTHING had to boast,
And yet poor Codrus ALL that NoTHING lost.”
Dryden.
Now what was this NoTHING which the poet
said Codrus had and lost 2 The five preceding
lines tell you.
ſºus erºt Codro Proculá minor, urceoli ser,
9tnºmentum abaci, necnonet parvulus infră
Cantºgrus, et recubans sub eddem marmore
Chiron ;
VoI. I. (17)
Jamque vetus Groecos servabat cista libellos,
Et divina Opici rodebant carmina mures.
He had onc small bed, six little pitchers, the or-
nament of a side-board; a small jug or tankard,
the image of a centaur, and an old chest with some
Greek books in it, on which the mice had already
begun to make depredations. And all this he
lost : probably by continuing, in spite of his des-
tiny, 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 proverbal mode of speech, which our Lord here
uses to inform his disciples, that he who does not
improve the first operations of grace, howsoever
small, is in danger of losing not only all the pos-
sible product, but even the principal ; for God
delights to heap benefits on those who properly
improve them. See the note on Luke viii. 18.
Verse 13. Therefore speak I to them in para-
bles] On this account, viz. to lead them into a
É. knowledge of God, I speak to them in para-
les, natural representations of spiritual truths,
that they may be allured to inquire, and to find
out the spirit, which is hidden under the letter;
because seeing 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
wnderstand, ová's avvuoval, they do not lay their
hearts to it. Is not this obviously our Lord's
meaning 2 Who can suppose that he would em-
ploy his time in speaking enigmatically to them,
on purpose that they might not understand what
was spoken 2 Could the God of truth and since-
riº act thus 2 If he had designed to act other-
wise, he might have saved his time and labour,
and not spoken at all, which would have answer-
ed the same end, viz. to leave them in gross igno-
I’all Ce.
Verse 14. In them is fulfilled] Avazrahpourau,
Is AGAIN fulfilled ; this proper meaning of the
Greek word has been generally overlooked. The
Evangelist means, that as these words were ful-
filled in the Jews in the time of the prophet Isaiah,
so they are now again fulfilled in these their pos-
terity, who exactly copy their fathers’ example.
These awful words may be again fulfilled in us,
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
É.fºrce you to receive the salvation which is of
€I’eCI,
Verse 15. Heart is waxed gross] Eraxw8% is
become fat—inattentive, stupid, insensible. They
129
#
Eaplanation of the
*, *, *; ing, and their eyes they have
An olymp. closed; lest at any time they
—ºtt— should see with their eyes, and
hear with their ears, and should under-
stand with their heart, and should be con-
verted, 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 see those things which ye see,
and have not seen them ; and to hear
those things which ye hear, and have not
heard them.
18 T * Hear ye therefore the parable
of the sower.
ST. MATTHEW.
Parable of the sower.
19 When any one heareth the A. M. 4031.
word " of the kingdom, and un- & 3.
derstandeth it not, then cometh 99E *
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
dureth for a while : for when tribulation
or persecution ariseth because of the
word, by and by he is offended.
22 * He also that received seed " among
the thorns, is he that heareth the word;
and the care of this world, and the de-
a Ch. 16. 17. Luke 10. 23, 24. John 20. 29.-b Heb. 11. 13.
1 Pet. 1. 10, 11.-c Mark 4. 14. Luke 8. 11.-d Ch. 4, 23.-e Isai.
58. 2, Ezek. S3. 31, 32. John 5. 35.
*
hear heavily with their ears—are half asleep while
the salvation of God is preached unto them.
Their eyes they have closed] Totally and obsti-
nately 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 is 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 im-
prove the light which God has given you; and
you receive an increase of heavenly wisdom by
every miracle and by every sermon.
Verse 17. JMany£º. and righteous men]
These lived by, and died in the faith of the pro-
mised 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 kingdom] viz. the preaching of the Gospel of
Christ.
..And understandeth it not] Mº avysey'roc, perhaps
more properly, regardeth it not, does not lay his
heart to it.
The wicked one] O zroyhpoc, from royos, labour,
toil, he who distresses and torments the soul. Mátk
chap. iv. 15. calls him 8 ×aravas, the adversary or
opposer, because he resists men in all their purpo-
ses of amendment, and to the utmost of his power,
opposes, in order to frustrate the influences of di-
vine grace upon the heart. In the parallel place
in Luke chap. viii. 12. he is called a diaſ30aoc, the
devil, from diaſ3.xxxely, to shoot, or dart through.
In allusion to this meaning of the name, St. Paul,
Ephes. vi. 16. speaks of the fiery DARTs of the
wicked one. It is worthy of remark, that the
three Evangelists should use each a different ap-
ellative of this mortal enemy of mankind; pro-
É. to show, that the devil with all his powers
and properties, opposes every thing that tends to
the salvation of the soul.
Catcheth away] Makes the utmost haste to pick
up the good seed, lest it should take root in the
heart.
A careless inattentive hearer is compared to
the way-side—his heart is an open road, where
evil affections, and foolish and hurtful desires
f Ch. 11. 6. 2 Tim. 1. 15.-g Ch 19. 23. Mark 10. 23. Luke 18.
24. 1 Tim. 6.. 9. 2 Tim. 4. 10.-h Jer. 4. 3.
continually pass and repass, without either no-
tice 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 º convinced of its guilt and
depravity; the fallow ground is not properly
ploughed up, nor the rock broken. When per-
secution, &c. ariseth, which he did. not expect,
he is soon stumbled—seeks some pretext to .
don 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 coun-
teract the outward scandal of the cross—so he en-
dureth only for the time, in which there is no
difficulty to encounter, 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—represents that per-
son who heareth the word, but the cares, rather,
the anariety, h &spukaya, the whole system of anxious
carking cares. Lexicographers derive the word
Awagºya, from Azºgučuy roy yovy, dividing, or dis-
tracting the mind. Thus a poet,
Tot me impediunt curae, quae meum animum
divorsè 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 wordj Or, together choke the word,
a varyıyel, 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 con-
cerns 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 bar-
ter spiritual for temporal good—a heavenly inhe-
ritance for an earthly portion . The seed of the
kingdom can never produce much fruit in any
130
Parable of the CHAP.
A. M. 4031. ceitfulness of riches choke the
A. D. 27. º
A. olºp, word, and he becometh unfruit-
CCI. S. ful f
23 But he that received seed into the
good ground, is he that heareth the word,
and understandeth it; which also beareth
fruit, and bringeth forth, * some a hun-
a Gen. 26, 12. John 15. 4, 5, 8. Gal. 5. 22.
heart, till the thorns and thistles of vicious affec-
tions and impure desires be plucked up by the
roots and burned. The Persic translator renders it
333 Kºs I, x,\! Jºel asle kalméra 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 blade could
show itself. tº
Verse 23. Good ground] . That which had
depth of mould, was well ploughed, and well
weeded.
Is he that heareth] Who diligently attends the
ministry of the word.
And understandeth it] Lays the subject to
heart, deeply weighing its nature, design, and
importance.
Which also beareth fruit] His fruitfulness be-
ing an almost necessary consequence of his thus
, laying the 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 who 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 be and to
perform, cannot bring forth fruit; and he who is
not fruitful, very fruitful, cannot be a disciple
of Christ: see John xv. 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, sirty, 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—occa-
sioned partly, by their situation and circumstan-
ces not allowing them such extensive opportuni-
ties of receiving and doing good; and partly, by
lack of mental capacity—for every mind is not
equally improvable.
Let it be further observed, that the unfruitful-
ness 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, inattentive, 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 cry 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 hathears to hear, let him hear ;
and may the Lord save the Reader from an im-
penitent and unfruitful heart :
Verse 24. The kingdom of heaven] God's me-
thod of managing the affairs of the world, and
the concerns of his church.
XIII. wheat and the tares.
dred-fold, some sixty, some ****
thir ty. An. Ólymp.
CCI. S.
24. T 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
b Mark 4. 26.
Is likened unto a man which sowed good seed in
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 unadulterated word of his truth.
Verse 25. But while men slept] When the pro-
fessors were lukewarm, and the pastors indolent;
his enemy came and sowed tares, degenerate, or
bastard wheat. The 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 in-
dolent pastors, who permit the souls under their
care to be corrupted by error or sin
The word £ićavia, zizania, which is here trans-
lated tares, and which should rather be transla-
ted bastard or degenerate wheat, is found in no
Greek writer: even those who have written ex-
pressly on botany and agriculture, have neither
it, nor any thing like it. It is a Chaldee word,
and its meaning must be sought in the Rabbini-
cal writers. In a treatise in the Mishna called
Kelayim, which treats expressly on different
kinds of seeds, the word tº zunim, or ºn zu-
nin, is used for bastard or degenerate wheat: that
which was wholly a right seed in the beginning,
but afterward became degenerate—the ear not
being so large, nor the grains in such quantity as
formerly, nor the corn so good in quality. In
Psal. cxliv. 13. the words iſ ºn in mizzan al zan,
are translated, all manner of store ; but they pro-
perly signify, from species to species : might not
the Chaldee word ºr zunin, and the Greek word
Čičºvic, zizania, come from the Psalmist's jºir zan-
zan, 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 &ſo àJG telkh dameh, 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 in his own
image and likeness—but the enemy, the devil,
(ver. 39.) corrupted this good seed, and caused it
to degenérate. Secondly, he seems to refer to
the state of the Jewish people; God had sowed
them at first, wholly a right seed, but now they
were become utterly dºgenerate, and about to be
plucked up and destroyed by the Roman armies,
which were the angels or messengers of God's
justice, whom he had commissioned to sweep
these rebellious people from the face of the land.
Thirdly, he seems to refer also to the state in
131
Parable of the
A, ººl, and sowed tares among the
A. º * º *
An olymp, wheat, and went his way.
** 26 But when the blade was
sprung up, and brought forth fruit, then
appeared 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 2 from
whence then hath it tares 2
28 He said unto them, "An enemy hath
done this. The servants said unto him,
* Wilt thou then that we go and gather
them up 7
29 But he said, Nay; lest while ye ga-
a Deut. 22.9. Isai. 56.9, 10. Wisd. 2. 24. 1 Tim. 4. 2.-b Esth.
7. 6.-c Luke 9.54. 1 Pet. 1. 28.
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 grace, 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 minis-
ter of Christ fails not to discover the evil, to la-
ment it, and to address himself to God by prayer,
in order to find out the cause of it, and to receive
from him proper information how to behave on
this occasion.
Verse 28. An enemy hath done this...] It is the
interest of Satan to introduce hypocrites and
wicked persons into religious societies, in order
to discredit the work of God, and to favour his
own designs.
Wilt thow 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, JWay] 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 pa-
tience towards the wicked should extend, in or-
der to their conversion, or the further sanctifica-
tion of the righteous. Men often persecute a
true Christian, while they intend only to prose-
cute 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 for-
sake their evil courses. They are of a spirit very
opposite to his, who care notif they root up the
wheat, provided they can but gather up the
tares.” The zeal which leads persons to perse-
cute 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 Christ every incorrigible sinner, yet
he should proceed no further—the man is not to
be persecuted in his body or goods, because he is
not sound in the faith—God tolerates him ; so
should men. False doctrines are against God—
he alone is the judge and punisher of them—man
ST, MATTHEW.
grain of mustard-seed.
ther up the tares, ye root up A,”, “j”.
also the wheat with them. * - Lºſ é º j tº
30 Let both grow together
until the harvest; and in the time of har-
vest I will say to the reapers, Gather ye
together first the tares, and bind them in
bundles to burn them : but " gather the
wheat into my barn.
31 || Another parable put he forth unto
them, saying, “ 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
.An. Olymp.
Eººp
d Ch. S. 12.-e Isai. 2. 2, 3. Mic. 4. 1. Mark 4. S0. Luke 13.
I 9.
s
*
has no right to interfere in this matter. They
who burnt Vanini for atheism, usurped the seat
of judgment, and thus proved themselves to be
not less a diabolic seed, than the person they
thus, without God's leave, hurried into eternity.
MARY, of execrable memory, and the inquisito-
rial tormentors she employed, were all of this
diabolic sowing. See more on this parable at
ver. 37, &c.
Verse 31. The kingdom of heaven is like to
a grain of mustard-seed] This parable is a repre-
sentation 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, in a single good
desire—a wish to escape hell, or a desire to en-
joy 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 Javépušely, ar-
borescere, to grow into a ligneous or woody sub-
stance.
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 mus-
tard 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 Cha-
lapha 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
Schoetgen. This may appear to be extravagant;
and it is probable, that 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 same plant
to a size and perfection far beyond what a poorer
soil, or a colder climate, can possibly do. Hero-
dotus says, he has seen wheat and barley in the
country about Babylon, which carried a blade
full four fingers breadth ; and that the millet and
}
sesamum grew to an incredible size. I have my:
self seen a field of common cabbages in one of
132
Parable of the
A. M.; 4031. greatest among herbs, and be-
A: &#. cometh a tree, so that the birds
99 ° of the air come and lodge in
the branches thereof.
33 T * Another parable spake he 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
CHAP. XIII.
!eaven, &c.
the multitude in parables; and *, *, *.
without a parable spake he not A. Giyº.
unto them : _994; 8:
35 That it might be fulfilled which was
spoken by the prophet, saying, " I will
open my mouth in parables; * I will utter
things which have been kept secret from
the foundation of the world.
36 T Then Jesus sent the multitude
away, and went into the house : and his
a Luke 13, 20–b The word in the Greek is a measure containing
about a peck and a half, wanting a little more than a punt.
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°. 13.
North, was fifteen 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 cli-
mates.
Verse 33. The kingdom of Heaven is like unto
łeaven] On the nature and effects of leaven, see
the note on Exod. xii. 8. As the property of
beaven is to change, or assimilate to its own ma-
ture, 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 prophetic,
and were intended to show, principally, how, from
very small beginnings, the Gospel of Christ should
pervade all the mations of the world, and fill them
with righteousness and true holiness.
Verse 34. All these things spake Jesus in para-
bles] 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. Di-
wine things cannot be taught to man but through
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 comprehend of the
things thus described P. How great is our privi-
lege in being thus taught ! Heavenly things, in
the parables of Christ, assume to themselves a
bº and thus render themselves palpable,
erse 35. By the prophet] As the quotation is
taken from Psal. lxxviii. 2. which is attributed to
•Asaph, he must be the prophet who is meant in
the text; and, indeed, he is expressly called a
prophet, I Chron. xxv. 2. Several MSS. have
Haalou, Isaiah ; but this is a manifest error. Je-
rom supposes that Asaph was first in the text,
and that some ignorant transcriber, not knowing
who this Asaph was, inserted the word Isaiah;
and thus, by attempting to remove an imaginary
error, made a real one. &
..Verse 36. Jesus—went into the houses and his
disciples came] Circumstances of this kind should
not pass unnoticed: they are instructive and im-
Portant. 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
c Mark 4.33, 34.—d Psa. 78. 2.-e Rom. 16. 25, 26. 1 Cor. 2, 7.
Eph. 3.9. Col. 1. 26.
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 unto us (ºgao ov, explain,) to us the pa-
rable of the tares of the field.]. To what has alrea-
dy been spoken on this parable, the following ge-
neral exposition may be deemed a necessary ap-
pendage:
I. What is the cause of Evil in the world 2
1. We must allow, that God, who is infinite in
holiness, purity, and goodness, could not have
done it. . .Nothing can produce what is not in it-
self. This is a maxim which every man sub-
scribes 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 muck 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 ene-
my: a friend in appearance, soliciting to sin, by
pleasure, honour, riches, &c.
2. A vigilant enemy. While men sleep, he
watches, ver. 25.
3. A hidden or secret enemy. After having
sown his seed, he disappears, ver, 25. Did he
appear as himself, few would receive solicita-
tions to sin; but he is seldom discovered in evil
;"; wnholy desires, flattering discourses, bad
OOfcs, &c.
II. Why 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 eter-
nity, 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, &c.
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 2
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 desolated—noxious things greatly mul-
tiplied—and the small remnant of the godly, not
133
Erplanation of the
**; ºr disciples came unto him, saying,
A. olymp. Declare unto us the parable of
—ººt- 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 b the children of the
wicked one;
39 The enemy that sowed them is the
devil; “ the harvest is the end of the
world; and the reapers are the angels.
40 As therefore the tares are gathered
ST. MATTHEW.
|and burned in the fire; so shall A. *.*.*.
Parable of the tares, &c.

it be in the end of this world. At 3:...
41 The Son of man shall send 99E 8.
forth his angels, “and they shall gather
out of his kingdom all “things that offend,
and them which do iniquity;
42. ‘And shall cast them into a furnace
of fire : * there shall be wailing and gnash-
ing of teeth. r t
43 * Then shall the righteous shine
forth as the sun in the kingdom of their
Father. “Who hath ears to hear, let him
hear.
44 T Again, the kingdom of heaven is
a Ch. 24. 14. & 28. 19. Mark 16. 15, 20. Luke 24.47. Rom.
10. 18. Col. 1.6.-b Gen. 3. 13. John 8. 44. Acts 13. 10. 1 John
3. 8.-c Joel 3. 18. Rev. 14. 15.
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 great-
ly depends.
3. º: could the grace of God be so manifest
in supporting and saving the righteous; and con-
sequently could not have that honour which now
it justly claims.
4. . Were not this evil tolerated, how could the
wicked be converted 2 the bastard wheat, by be-
ing transplanted to a better soil, may become
good wheat; so sinners º be engrafted in
Christ, and become sons of God through faith in
his name; for the long-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 righ-
teous rewarded.
The wicked are termed bastard wheat—the
children of the wicked one, ver, 38. the very seed
of the serpent.
Observe the place in which the wicked shall
be punished,—a FURNAcE. The instrument of
this punishment, FIRE. This is an allusion to a
punishment inflicted 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 righ-
teous. r
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
Sº!?!.
3. The place of their felicity shall be the king-
dom ºf heaven: and,
4. The object of it, GoD in the relation of FA-
THER, ver. 33. 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 avy'reaua row
atowoc, which are commonly translated the end of
the world, should be rendered 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
º
d Ch. 18. 17. 2 Pet. 2. 1, 2. —e Or, scandals.-f Ch. 3. 12.
Rev. 19. 20. & 20. 10.-g Ch. 8. 12. Ver. 50.—h Dan. 12. 3.
Wisd. S. 7. 1 Cor. 15.42, 43, 58.-i Wer, 9. - -
here; but there are other matters in the parable
which agree far better with the consummation 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
treasure hid in a field] Shaºxupa wekpuapasya, to a
hidden treasure. We are not to imagine that the
treasure here mentioned, and to which the Gos-
pel salvation is likened, means a pot 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 dis-
covery 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 ºr.
better to a pot of money deposited there, which
I suppose was our translator's opinion :-and kept
secret or concealed, will apply better to the sub-
ject 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 :
The kingdom of Heaven, The salvation pro-
vided by the Gospel—is like a treasure—some-
thing of inestimable worth—hidden in a field;
it is a rich mine, the veins of which run in all di-
rections in the Sacred Scriptures; therefore, the
field must be dug up, the records of salvation di-
ligently 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
treasure, and counts the cost .# purchase; for joy
thereof—finding that this salvation is just what
his needy soul requires, and what will make him
presently and eternally happy, went and sold al
that he had—renounces his sins, abandoms his
evil companions, and relinquishes all hope of sal-
vation, through his own righteousness; and pur-
chased that field—not merely bought the book for
the sake of the salvation it described, but by the
Parables of the
**.*. like unto treasure hid in a field;
ºf the which when a man hath
–88 tº found, he hideth, and for joy
thereof goeth and “selleth all that he hath,
and * buyeth that field.
45 iſ Again, the kingdom of heaven is
like unto a merchant man seeking goodly
pearls:
46 Who, when he had found * one pearl
of great price, went and sold all that he
had, and bought it.
47. T Again, the kingdom of heaven
is like unto a net that was cast into the
CHAP. XIII.
costly pearl, net, &c.
sea, and * gathered of every A;Mº.
kind : & §.
48 Which, when it was full, 99.8.
they drew to shore, and sat down, and
gathered the good into vessels, and 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 fur-
nace of fire: there shall be wailing and
gnashing of teeth.
51 Jesus saith unto them, Have ye
a Phil. 3. 7, 8.-b Isai. 55. 1. Rev. S. 18.-c Prov. 2. 4. & 3.
14, 15. & 8, 10, 19.—d Ch. 22. 10.-e Ch. 25. 32.-f Wer. 42.
blood of the covenant, buys gold tried in the fire,
white raiment, &c.; in a word, pardon and purity.
which he receives from God for the sake of Jesus.
We should consider the salvation of God, 1. As
our only treasure, and value it above all the rich-
es in the world... 2. Search for it in the Scrip-
tures, till we fully understand its worth and ex-
cellence. 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
bought, and that no price is accepted 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 Sabbath, had a very rich neigh-
bour; 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
earl away, it fell into the sea, and was swallowed
; a fish. This fish was caught, and the day be-
fore the Sabbath it was brought into the market,
and they proclaimed, 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!” From some tradition
of this kind our Lord might have borrowed the
simile in this parable.
The meaning of this parable is the same with
the other; and both were spoken to impress
more forcibly this great truth on the souls of the
people: eternal salvation from sin and its conse-
quences, is the supreme good of man, should be
sought after above all things, and prized beyond
all that God has made. Those merchants who
Compass sea and land for temporal gain, condemn
the slothfulness of the majority of those called
Christians, who, though they confess that this sal-
vation is the most certain, and the most excellent,
of all treasures, yet seek worldly possessions in
preference to it! Alas for him who expects to
find any thing more amiable than God, more wor-
thy to fill his heart, and more capable of making
him happy.
Verse, 47. Is like unto a net] 4 drag-net.
This is the proper meaning of Xayhyn, which the
Latins translate verriculum, a sweep-net, Quod in
aquam jacitur ad pisces comprehendendos; º:
mis, cujus usus est eatrahendis is d fundo. sº
TINIUs. 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 pre-
served, 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 kingdo.n, which keeps drawing
men into the profession of Christianity, and into
the fellowship 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 cordially close in with the
offers of salvation made to them in the preaching
of the Gospel.
By drawing to shore, may be represented the
consummation 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 separation which God shall make
between false and true professors, casting the for-
mer into hell, and bringing the latter to heaven.
Instead of ra waxcº, the good, the Cod. Bezae,
and five copies of the old antehieronimian, or Itala,
version, read ºra x axxuata, the best, the very best:
—every reader would naturally hope that this is
not the true reading, or that it is not to be un-
derstood literally, as it seems to intimate that
only the very best shall at last be 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 with the general destruction. See
chap. xxiv. ver. 30, &c. ... º.
Verse 50. Into the furnace of fire] See the
note on chap. viii. ver, 12.
Verse 51. Have ye understood all these things?]
Divine truths must not be lightly passed over.—
Our Lord’s question here, shows them to be mat-
ters 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.
135
Christ is rejected
§
A. M. 40s", understood all these things 3
*ś They say unto him, Yea, Lord.
99E * 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 householder, which bring-
eth forth out of his treasure * things new
and old.
53 T And it came to pass, that when
Jesus had finished these parables, he de-
parted thence.
54 ° And when he was come into his
ST. MATTHEW.
by his countrymen.
own country, he taught them in A.M., 4031.
their synagogue, insomuch that A:#;.
they were astonished, and said, °9′ +
Whence hath this man this wisdom, and
these mighty works 7
55 ° Is not this the carpenter's son? is not
his mother called Mary? and "his brethren
*James, and Joses, and Simon, and Judas?
56 And his sisters, are they not all with
us 7 Whence then hath this man all these
things 2
57 And they were offended in him.
a Cant. 7. 13.-b Ch. 2. 23. Mark 6. 1. Luke 4. 16, 23.−c Isai.
49. 7. Mark 6. 3. Luke S. 28. John 6.42.
of heaven—in the mysteries of the Gospel of
Christ;-out of his treasury—his granary, or
storehouse, 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 know-
ledge does not consist in being furnished 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 dis-
tribute 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 bountiful
father or householder, distribute them with a libe-
Yalthough judicious hand, for the comfortand sup-
port of the whole heavenly family.
A preacher whose wind is well stored with Di-
vine truths, and who has a sound judgment, will
suit his discourses to the circumstances and states
of his hearers. He who preaches the same ser-
mon to every congregation, gives the fullest proof
that however well he may speak, he is not a scribe
who is instructed in the kingdom of Heaven. Some
have thought that 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 knowledge of the Old Tes-
tament Scriptures, and of the doctrines of Christ as
contained in the JWew. Noman can properly under-
stand the Old Testament but through the medium
of the JNew, nor can the JNew be so forcibly or suc-
cessfully applied to the conscience of a sinner, as
through the medium of the Old. The law is still a
school-master 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.
Wºrse 54. And when he was come into his own
country] Probably JNazareth, where his parents
lived, and where he had continued till his thir-
tieth year, though it appears he had a lodging in
Peter's house, at Capernaum.
They were astonis º 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 mi-
racles until now. . It is a melancholy truth, that
those who should know Christ best, are often the
d Ch. 12.46.—e Mark 15.40.-f Ch. 11. 6. Mark 6. 3, 4.
-\.
most ignorant, of himself, the doctrines of his
word, and the operations of his Spirit.
Verse 55. Is not this the carpenter's son 23
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 Na-
zareth, 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 JNaza-
reth, and was subjecT 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 employ him.
Is not his mother—JMary, and his brethren
James, &c.] This insulting question seems to
intimate, that our Lord's family was a very ob-
scure one ; and that they were of small repute
among their neighbours, except 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 children of another family be brought
in here to share a reproach, which it is evident
was designed for Joseph the carpenter, JMary
his wife, Jesus their son, and their other chil-
dren?, Prejudice apart, would not any 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,
according to the flesh. It seems odd that this
should be doubted; but through an unaccounta-
ble prejudice, Papists and Protestants are deter-
mined to maintain, as a doctrine, that on which
the Scriptures are totally silent, viz. the perpe-
tual virginity of the mother of our Lord. See
ch. i. ver. 25. f
Verse 57. And they were offended in him]
They took offence at him, ea way&axićovro ay avºra,
making the meanness of his family the reason
why they would not receive him as a prophet,
though they were astomished at his wisdom, and
at his miracles, ver, 54. So their pride and their
envy were the causes of their destruction.
JA prophet is not without honour] This seems
to have been a proverbial mode of speech, gene-
rally true, but not without some exceptions.
The apparent meanness 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

I36
k
A prophet is not
***'. But Jesus said unto them, "A
Aºymp. prophet is not without honour,
C save in his own country, and in
his own house. -
CHAP. XIII.
honoured in his own country.
- b -> y - e e
58 And *, he did not many ** {}
mighty works there, because of A. olºp.
their unbelief. CCI. 3.
a Luke 4. 24. John 4.44.
b Mark 6. 5, 6.
-y
my doctrine 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.] Avyakets, mi-
gracles. So the word is used, ch. vii. 22. xi. 20.
Acts xix. 11. 1 Cor. xii. 28. Gal. iii. 5. Heb.
ii. 4. The Septuagint translates ºn nºb, niph-
leoth el, the miraculous works of God, by Juvaaly
3.09.48. -
tº belief and contempt drive Christ out of the
heart, as they did out of his own country. Faith
seems to put the almighty power of God into the
hands of men; whereas unbelief appears to tie up
even the hands of the º: A man, gene-
rally speaking, can do but little good among his
relatives, because it is difficult for them to look
with the eyes of faith upon one whom they have
been accustomed to behold with the eyes of the
jlesh.-QUESNEL.
A DISSERTATION ON THE NATURE AND USE OF
PARABOLICAL WRITING.
As parables occupy so distinguished a place in
the Old and New Testaments, especially in the
latter, and as the most important information re-
lative to the nature of God, the economy of hea-
ven, the state of separate spirits, the punishment
of the wicked, the beatification of the godly, and
the doctrines of salvation, is conveyed to man-
kind in parables, it becomes a matter of the ut-
most importance, fully to understand their nature
and their use. -
The word Parable we have from the Greek
IIagºgoan, which comes either from raga, near,
and Čaxxw, I cast or put, or ragačaxxâty, to com-
pare, properly different things together, so as to
discover their relations 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 like-
messes may be the more accurately ascertained.
Parable and proverb are called in Hebrew ºtyp
mashal, from E. mashal, to govern, or rule,
either because the parabolic and proverbial mode
of instruction 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 oriſ.”.
illustrative point in the discourse. Hence we
may discover the proper meaning of a proverb–
it is a word or saying, forming a maxim for the
government and regulation of a man's conduct in
domestic, civil, religious, or political life.
Parable has been generally defined, “A com-
parison or similitude, in which one thing is com-
pared with another, especially spiritual things
with natural, by which means these spiritual
things are better understood, and make a deeper
impression on the attentive mind.” This defini-
tion is pretty correct, especially in reference to
the parables of our blessed Lord.—Or parable
may be more generally defined, “A representa-
tion of any matter accommodated in the way of
Vol. I {
similitude to the real subject, in order to deli-
neate its different parts with the greater force
and perspicuity.” This definition is applicable
to parables in their more general and extended
Sen Se.
The method of conveying instruction by para-
bles or moral fictions, sometimes in the form of
similitude, allegories, fables, or apologues, was
very common, and in high esteem among all an-
cient nations : but the Asiatics used it most fre-
quently, and brought it to a higher degree of
H. than any otherP. on the earth.
he despotic and tyrannical nature of their go-
vernment 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
éxasperate, when too plainly spoken, rather than
correct, could be conveyed with delicacy and
success under the disguise of parable. Even to
the present time, information concerning grie-
vances, 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 di-
rected against themselves, lost sight of their sel-
fishness and prejudices, and were frequently in-
duced, by their unsuspecting replies, to acknow-
ledge the justice of the reprehension, and to pro-
nounce the condemnation of their conduct, from
their own mouth; as in the case of David above
referred to. This therefore was one important
use of this mode of instruction.
Though fable, similitude, and parable are near-
ly of the same nature, and have been indifferent-
ly applied to the same purposes; yet it may not
be amiss to examine the meaning of each dis-
tinctly.
SIMILITUDE implies a proper resemblance be-
tween two subjects, the one well known, the other
not at all, or less known; the leading properties of
the one serving clearly to illustrate those of the
other. Five rules have been given by the an-
cients, 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 com-
mon or well known things, which are in them-
selves uninteresting ; 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 observations: Several of the an-
cients illustrated and endeavoured to prove the
truth and certainty of the resurrection, by the
history of the phoenix, a bird supposed to be pro-.
duced in Arabia, once in one hundred years;
there never being more than one at a time. It
37
Dissertation on parables,
is reported, that when this bird finds its end ap-
proaching, it builds itself a nest of the most fra-
grant spices and aromatic plants, which being
set on fire by the rays of the sun, the bird is con-
sumed in it; but from its ashes a worm or grub
is formed, out of which another phoenix, in pro-
cess 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
untrue. Heredotus, Dion Cassius, Tacitus, and
Pliny, mention this fabulous animal; and I have
met with this account seriously produced by
Clemens Alexandrinus, and other Christian fa-
thers, 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 dubious
in its nature ; because if it be brought to en-
force conviction, and impress truth, this is im-
possible; as the conclusion must rest on the
premises. If then, the premises be dubious, the
conclusion will be uncertain; and consequently,
the hesitancy of the mind must necessarily con-
tinue. .
In like manner, the similitude must be useless
if it be absurd ; for as soon as the mind per-
ceives this, it becomes armed both against the
similitude and the subject it was intended to illus-
trate or prove.
4. A fourth rule of similitude is, that the mind
should gain real information, and useful know-
ledge from it. Let the similitude be ever so true,
clear, and correct; yet if it convey no more in-
formation than was before known, it is useless;
and the time is lost which was employed in pro-
posing it. - * -
5. It should be calculated to make deep im-
pressions on the mind, by leaving such images on
the imagination 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.
FABLE is very nearly allied to similitude and
parable, 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 originally in Sanscrit, the old-
est fables, probably, in the world; and the fa-
bles of Lockman, the Arabian JEsop. ... 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 miscellane-
ous instruction; yet the parabolic method has
been chiefly employed to illustrate divine sub-
jects, and to convey instruction to the heart on
. matters which concern the salvation of the
SOUlls
The most important truths are by our Lord
conveyed both to the disciples and to the multi-
tude in parables: not that they might not be dis-
covered, but that they might be sought earnestly
ST. MATTHEW.
fables, similitudes, &c.
after. In this, our Lord, who was well acquaint-
ed 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 parable, 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 labyrinth
of error, he safely ārrives 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 mis-
take not, I find the word has the ten following sig-
nifications in Scripture :
1. It means a simple comparison, (as I have
already noted when defining the Greek word.)
Which comparison 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 na-
|tion, 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 influence, is represented under the no-
tion of a plantation not planted by God, and which
was shortly to be rooted up. - e.
3. A simple allegory where one thing is repre-
sented by another, the leading circumstances and
. design of that one, being produced to
illustrate and explain the design and leading cir-
cumstances of the other. Such is our Lord's
parable concerning those invited to a marriage
supper; of the sower—tares and wheat—grain
of mustard-seed—leaven—hidden treasure—pre-
cious pearl—drag-net, &c. contained in the pre-
ceding chapter, Matt. xiii. -
4. A maxim, or wise sentence, to direct and go-
vern a man in civil or religious life. In this sense
we have already seen the Hebrew word ºwn
ºnashal employed. In 1 Kings iv. 32. we are in-
formed, that Solomon spoke 3000 of this kind of
parables or proverbs; and in this sense the origi-
nal 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. vii. 20. I 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 ºwn 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. In all
which parables or proverbs, respect should be paid
to the similitude between the object of compari-
son, and the thing with which it is compared.—In
this sense it is used Psalm xliv. 14, lxix. 11.
Jerem. xxiv. 9.
6. As parables, proverbs, and useful maxims
for the regulation of life, and instruction in right-
eousness, had, before the Babylonish captivity,
lost all their power and influence among the wick-
ed 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, un-
interesting discourse. In this sense alone, I sup-
pose the word to be used, Ezek. xx. 49. “Then
I said, Ah Lord God . They say of me, Doth he
not speak parables?” i. e. he delivers frivolous
discourses, of no weight or importance,
138
Dissertation on parables,
7. It means 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, rny ragašoany tautºv, this parable, Phy-
sician, heal thyself.” In this, neither comparison
nor likeness is intended. . The same kind of a
proverb is found, Luke vi. 39. “Can the blind
lead the blind,” &c. º
8. It means a type, illustration, or representa-
, tion. See Heb. ix. 9. where the first tabernacle
is said to have been a figure, raga,3oxh, a parable,
for the time then present; i. e. a thing which,
from the peculiar use to which it was appropria-
ted, 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 Xenophon ; and by the best Greek
Lexicographers, such as Hesychius and Suidas:
with whom raga.goxor, signifies a daring, bold, rash
person; and raga goaa, things extremely danger-
ows. 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 (raga-
giganaeros) his body and life with all vehemency,
for the religion of the Jews.” I 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 Isaac, and his rescue,
Abraham is said to have rescued him from the
most imminent death, ºy raga goah, which we trans-
late, in a !. Now, if we may suppose that
the death here referred to, is not that metaphori-
cal death implied in the deadness of Sarah's womb,
and the superannuation of Abraham, but the im-
minent death to which he was exposed when Abra-
ham drew his knife to slay his son, Gen. xxii. 10.
and was only prevented by the sudden and miracu-
lous 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, syzragºz80x}, he be-
ing in the most imminent danger of losing his life.”
10. It signifies a very ancient and obscure pro-
phecy, Psal. xlix. 4. '#. incline mine ear to a
arable; I will open my dark, saying upon the
rp. Likewise in Psal. lxxviii. I will open my
mouth in a parable: I will utter dark sayings of
old. Probably this kind of dark, ancient, enig-
matical prophecy, is what is spoken of, Prov. i. 6.
To understand a proverb (or parable) and the in-
terpretation; the words of the wise and their dark
sayings. Now a proverb, in the 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 parable, in this sense, evidently refers to the
ancient prophecies, which were delivered concern-
ing Christ and the nature of his kingdom. And
to this very subject, the words are applied and
quoted by the Evangelist Matthew in the preced-
ing chapter. (xiii. 35.)
Having traced the word parable through its dif-
ferent meanings in the Sacred Writings, it may be
now necessary to inquire for what purpose our
blessed Lord used that mode of speech so fre-
CHAP. XIII.
fables, similitudes, &c.

quently ; as many have supposed from his own
words, Matt. xiii. 11—13. that he addressed the
people in parº merely that they might not
understand. To you, said he, addressing his dis-
ciples, it is given to know the mysteries of ille king-
dom. Qf heaven, but to them it is not given: there-
Jore I speak to them in parables, &c. Now, to do
justice to this passage, we must observe, that by
mysteries here, we are to understand not onl
things concerning the scheme of salvation wº.
had not been as yet fully revealed; but also the
prophetic declarations concerning the future state
of the Christian church, as they are signified b
the different parables mentioned in the succeed-
ing 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:”
they are earthly 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, notwithstanding 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 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, could be
given only to a few ; but when these faithfully
wrote and published what they had heard and seen
unto the world, then the science of salvation be-
ing fully revealed, was addressed to all.
From ver. 17. of the same chapter we learn,
that many prophets and righteous men had de-
sired to see and hear these things, but had not
that privilege : to them it was not given : not be-
cause God designed to exclude them from salva-
tion, 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 under-
stand: the very reverse, I think, is plainly intend-
ed. It was to lead them by a familiar and ap-
propriate mode of instruction, into the know-
ledge of God, and the interests of their souls.
I speak to them, said he, in parables, i. e. natu-
ral 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, seeing 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, ová's avyuoval, 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 as intelligible as possi-
ble. Is not this obviously our Lord's meaning?
Who that is not most miserably warped and be-
gloomed by some Jewish exclusive system of
salvation, can suppose that the wise, the holy,
the benevolent Christ, would employ his time in
speaking enigmatically 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 la-
bour, and not spoken at all, which would have
139
Herod hears of the
as effectually answered the same purpose, viz.
that of leaving them in destructive ignorange,
as his speaking in such a way as should render
his meaning incomprehensible. º
On the whole I conclude, 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, impres-
sive, 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 circum-
stances by which the author illustrates his sub-
ject. 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 JMoreh JWevochim,
gives an excellent rule on this head: “Fix it
as a principle,” says he, “to attach yourself to
ST. MATTHEW.
fame of Christ.
the grand object of the parable, without attempt-
ing 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
I might so term it, in the very country of para- -
bles, and was best qualified to decide on their
use in the Sacred Writings, and the proper mode
of interpretation. By not attending to this rule,
many have disgraced both themselves and the
Scriptures. The most dignified subjects in such
hands, have been rendered 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. Five thousand men,
besides women and children, fed with five loaves and two fishes, 13–21.
The disciples take ship,
and Jesus stays behind, and goes ſº into a mountain to pray, 22, 23. A violent storm arises,
Oſ,
by which the lives of the disciples are en
ngered, 24. In their extremity, Jesus a
ears to them,
walking upon the water, 25–27. Peter, at the command of his JMaster, leaves the ship, and walks
on the water to meet Christ, 28–31.
They both enter the ship, and the storm ceases, 32, 33. They
come into the land of Gennesaret, and he heals many diseased people, 34–36.
*A*, ºft. T that time a Herod the te-
Ajº. trarch heard of the fame
..f 8.
of Jesus,
2 And said unto his servants, This is
John the Baptist; he is risen from the
dead; and therefore mighty works "do
a Mark 6. 14. Luke 9, 7.-b Or, are wrought by him.
NOTES ON CHAPTER XIV.
Verse 1. Herod the tetrarch] This was He-
rod 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, mean-
ing sometimes a governor simply, or a king ; see
ver. 9. The estates of Herod the Great were
not, at his death, divided into four tetrarchies,
but only into three : one was given by the em-
peror Augustus to JArchelaus ; the second to He-
'rod Antipas, the person in the text; and the
third to Philip ; all three, sons of Herod the
Great.
Verse 2. This is John, the Baptist] Oy exa,
arekapaylora, Whom I beheaded. These words
are added here by the Codex Bezae 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 continu-
ally under the dominion of self-accusation, re-
proach, and remorse. No need for the Baptist
now : conscience performs the office of ten thou-
sand accusers | But to complete the misery, a
guilty conscience offers no relief from God—
points out no salvation from sin.
show forth themselves in him. ****
3 T * For Herod had laid A. olymp.
hold on John, and bound him, 3.
and put him in prison for Herodias' sake,
his brother Philip's wife.
4 For John said unto him, " It is not
c Mark 6. 17. Luke 3. 19, 20.—d Lev. 18. 16. & 20. 21,
He is risen from the dead] From this we
may observe, 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 him a thing im-
possible with God to raise the dead : and the
spirit of the murdered Baptist had a permanent
resurrection in his guilty conscience.
Verse 3. For Herodias' sake..] . This infamous
woman was the daughter of Aristobulus and Bere-
nice, and grand-daughter of Herod the Great.
Her first marriage was with Herod Philip, her
wncle, 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 Petraea. As soon as
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 supposed to be a judg-
ment of God on him for the murder of John the
Baptist. See the account in Josephus, Antiq.
lib. xviii. c. 7.
Verse 4. For John said unto him, It is not
lawful for thee to have her.] Here is an instance
140
The beheading of CHAP.
*.*.*. lawful for thee to have her.
A. §ly.º. 5 And when he would have
–88: 8 - put him to death, he feared the
multitude, * 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
XIV.
her mother, said, Give me here *, *, *.
John Baptist's head in a charger. A. ºlymp.
9 And the king was sorry: ne- –“t
vertheless for the oath’s sake, and them
which sat with him at meat, he command-
ed it to be given her.
10 And he sent, and beheaded John in
the prison.
11 And his head was brought in a char-
ger, and given to the damsel; and she
brought it to her mother.
12 And his disciples came, and took
John the Baptist.
a Ch. 21. 26. Luke 20. 6.
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 sub-
ject can render his prince is, to lay before him,
in the plainest but most respectful manner, what
the law of Cod requires of him, and what it
forbids. How unutterable must the punishment
of those be, who are chaplains to princes, or
great men, and who either flatter them in their
vices, or wink at their sins !
Verse 5. He feared the multitude] Miserable
prince who fears more to offend his people,
than to sin against his God, by shedding inno-
cent blood. When a man resists sin only by
the help of human motives, he cannot long de-
fend himself.
Verse 6. Herod's birth-day] Either 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 entertain-
ment. See Herodotus in Calliope, and Esther
. 3.
The daughter—danced] . This was Salome,
mentioned before. Danced—by a literal ren-
dering of the sultavit of the Vulgate in my old
MS. of the English Bible, the whole of this bu-
siness seems to be treated with sovereign con-
tº: : 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 signi-
fied a large dish, bowl, or drinking cup ; the
Saxon has birce, a dish, Tindal, a platter; any
thing is better than charger, which never con-
veyed much meaning, and, now conveys none.
The Evangelist says, she was instructed before
by her mother, to ask the Baptist's head 2 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 fore-
runner of Jesus ! and what a gratification for
an adulterous wife, and incestuous mother . The
disturber of her illicit pleasures, and the trou-
bler 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.
-Wevertheless for the oath's sake] The oATH's,
b Gr. in the midst.
ogºsº, 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 com-
manded it to be given /
Verse 11. His head was—given to the damsel:
and she brought it to her mother.] There is no
person so revengeful as a lascivious woman wheta
reproved and blamed. A preacher of the Gos-
pel 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 discharge of their
duty.
Verse 12. His disciples came and took up the
BoDy] The HEAD was in the possession of Hero-
dias, who, it is probable, took a diabolic pleasure
in viewing that speechless mouth, which had of-
ten been the cause of planting thorns in her cri-
minal bed; and in offering indignities to that
tongue from which she could no longer dread a
reproof. Her character justifies every bad con-
jecture 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 balls are not snares for souls;
destructive of chastity, modesty, and sometimes
even of humanity itself; and a pernicious inven-
tion to excite the most criminal passions 2 How
many on such occasions have sacrificed their
chastity, and then, to hide their shame, have sti-
fled the feelings of the human being and the pa.
rent, and by direct or indirect means, have put
a period to the innocent offspring of their crimi-
nal connexions ! 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 profess-
edly religious parents, the fruits of what was
doubtless called in those times, elegant breeding
and accomplished dancing Fix your eyes on
that vicious mother, that prostituted daughter,
and especially on that murdered *:::::::::: of
God, and then send your children to genteel
boarding-schools, to learn the accomplishment of
DANCING ! where the fear of God makes no part
of the education,
|A 1
The five thousand
*** up the body, and buried it, and
An olymp. went and told Jesus.
–8tº 13 T * When Jesus heard of it,
he departed thence by ship into a desert
place apart: and when the people had
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 dis-
ciples came to him, saying, This is a de-
ST. MATTHEW.
fed in the desert.
sert place, and the time is now A. M.4031.
} D. 27
past; send the multitude away, Ajšiº.
that they may go into the villa- -99. “l
ges, and buy themselves victuals.
16 . But Jesus said unto them, They
need not depart; give ye them to eat.
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
a Ch. 10. 28. & 12. 15 Mark 6. 32. Luke 9. 10. John 6.1.2.
b Ch. 9. 36. Mark 6. 34.
• Mark 5.35. Luke 9. 12. John 6.5.—d John 6. 8, 9, 2 Kings 4,43.
e Ch. 15, 36.
Verse 13. When Jesus heard of it, he depart-
ed thence] Had the blessed Jesus continued in
that place, it is probable the hand of this im-
pure female murderer would have been stretch-
ed out against him also: he withdrew therefore,
not through fear, but to teach his messengers
rather to yield to the storm, than expose them-
selves to destruction, where, from circumstances,
the case is evidently hopeless.
The people—followed him on foot] re&n, or, by
, 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]
Bazraayzyla Sºn, he was moved with tender com-
passion, so I think the word should in general be
translated: see the note on chap. ix. 36. As a
verb, it does not appear to have been used by any
but ecclesiastical writers. It always intimates,
that motion of the bowels, accompanied with ea.
treme 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 spi-
ritual welfare; and he is not worthy to be called
a minister of Christ, who does not endeavour to
promote both, to the uttermost of his power.
The preaching of Christ must have been accom-
panied 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 re-
plenished with the bread of life, or hungry after
it, the necessities of the body are, for the time,
little regarded.
Vere 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 care 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 fur-
ther supply, the gracious word of Christ still
holds good—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 P Begin
at the command of Jesus—make the attempt—
divide what you have—and the bread of God shall
be multiplied in your hands, and all shall eat and
be satisfied.
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 Je-
sus with a firmer faith. God often permits his
servants to be brought low, 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 crea-
ture 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 sufficiency for thy body, and a
sacrament to thy soul. . Let the minister of the
Gospel attend also to this—let him bring all his
ifts and graces to his Maker—let him ever
#. that his word can be of no use, unless the
blessing of Christ be in it.
Verse 19. And he took the ſº loaves, &c.3
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.
ooking up to heaven] To teach us to acknow-
ledge God as the supreme Good, and fountain of
all excellence.
He blessed] The word God should, I think,
be rather inserted here than the word them, be-
cause it does not appear that it was the loaves
which Christ blessed, but that God who had pro-
vided them : and this indeed was the Jewish cus-
tom, not to bless the food, but the God who gave
it. However, there are ‘others who believe the
loaves are meant, and that he blessed them, in or-
der to multiply them. The Jewish form of bless-
ing, or what we term grace, before and after
meat, was as follows:
BEFORE MEAT.
: yºn p Enº Rºnn Bºyn Tºp unº's nnn Tins
Baruc attah Etoninoo metec hadlam, hamotse
lechem min had rets: &
Blessed art thou, our God, king of the universe,
who bringest bread out of the earth'ſ
AFTER MEAT.
: Ban ºne sma tºwn tºp unnºn Tynn
Barue Elohinoo melee haëlamboré perihagephen;
Blessed be our God, the king of the universe,
the creator of the fruit of the vine ! *
...And brake] e read often in the Scripture
J42
The disciples at sea
A.M., 4:1. gave the loaves to his disciples,
Aº, and the disciples to the multi-
–88: * tude.
20 And they did all eat, and were
filled : * and they took up of the frag-
ments that remained twelve baskets
full.
21 And they that had eaten were about
five thousand men, besides women and
children.
22 || And straightway Jesus constrain-
ed his disciples to get into a ship, " and
CHAP. XIV.
wn a Storm.
to go before him unto the other ºf
side, while he sent the multi- An olymp.
tudes away. 99 3.
23 ° And when he had sent the multi-
tudes away, he went up into a mountain
apart, to pray: " and when the evening
was come, he was there alone. •º
24 But the ship was now in the midst
of the sea, tossed with the waves: for the
wind was contrary.
25 And in the fourth watch of the night
Jesus went unto them, walking on the sea.
a Ch. 16. 7. Isai. 55. 1. Luke 9. 17.
of breaking bread, never of cutting it: because
the Jews made their bread broad and thin like
cakes, and to divide such, being very brittle,
there was no need of a knife.
Verse 20. They did alleat, and were filled] Little
or much is the same in the hands of Jesus Christ.
Here was an incontestible miracle—five thou-
sand 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 2 Un-
doubtedly; and nothing less than eternal power
and godhead could have effected it.
They took up—twelve baskets.] It was custo-
mary for many of the Jews to carry a basket with
them at all times: and Mr. Wakefield's conjec-
ture here is very reasonable –“By the number
here particularizcd, 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 ac-
customed to carry the clay and stubble to make
the bricks, in a basket that was hung about their
necks. This seems to be what Sidonius Apolli-
maris refers to in the following words, Epist. vii.
6. Ordinis res est, ut, (dum in allegorica versa-
amur AEgypto) Pharao incedat cum diademate,
Israelita cum cophrNo.
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 characteristics of
this long enslaved and oppressed people, in the
different countries where they sojourned.
Juvenal also mentions the basket and the hay:
Cum dedit ille locum, cophino foenoque relicto,
•Arcaenam. Judaea tremens mendicat in aurem.
Sat. vi. 542.
A gypsy Jewess whispers in your ear—
Her goods a basket, and old hay her bed,
Shestrolls, and tellingfortunes, gains her bread.
Dryden.
And again, Sat. iii. 13.
"Yume sacrifontis nemus, et delubra locantur
iſºdeis, quorum, cophinus, fenumque supeller.
Now,the once hallowed fountain, grove, and fame
#ſe let to Jews, a wretched wandering train,
Whose wealth is but a basket stuffed with hay.
Gifford.
b Ch. 8. 18.—c Mark 6. 46.-d John 6. 16.
The simple reason why the Jews carried bas-
kets with them appears to be this:—When they
went into Gentile countries, they carried their
own provision with them, as they were afraid of
being polluted, by partaking of the meat of hea-
thens. This also obliged them probably to carry
hay with them to sleep on ; and it is to this, in
all likelihood, that Juvenal 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]. Either they were afraid to return in-
to the jurisdiction of Herod, or, they were un-
willing to embark without their Lord and Protec-
tor; and would not enter their boat till Christ
had commanded them to embark.
From this verse it appears that Christ gave
some advices to the multitudes after the departure
: his disciples, which he did not wish them to
Car,
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 circumstances 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, support-
ing, and spiritualizing prayer. Other society
should be shut out, when a soul comes to converse
with God.
Verse 24. Tossed with waves] Grievously agi-
tated. This is the proper meaning of the word
Azaavučoagyov : but one MS. reads Garričoasvoy,
plunged under the 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, con-
sisting of four hours each. The first watch is
mentioned, Lam. ii. 19. the second, Judges vii.
19. and the third, Exodl. xiv. 24. but a fourth.
watch is not mentioned in any part of the OLI,
143
Peter walks
A.M., 4031, 26 And when the disciples
A. D. 27. * e
A. Giºp, saw him *walking on the sea,
–88: 8 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 I;
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
walked on the water to go to Jesus.
30 But when he saw the wind "boister-
ous, he was afraid; and beginning to
ST. MATTHEW.
on the water.
ink, he cried * A. M. 4031.
sink, ed, saying, Lord, A. D. 27.
SaWe Iſle. - An Olymp.
31 And immediately Jesus — Sºl: *
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.
34 || “And when they were gone over,
they came into the land of Gennesaret.
35 And when the men of that place had
knowledge of him, they sent out into all
a Job 9. 8.—b Or, strong.
c Psa. 2. 7. Mark 1. 1. Ch. 16, 16. & 26.63. Luke 4. 41. John 1.
49. & 6. 69. & 11. 27. Acts 8 37. Rom. 1.4 —d Mark 6. 53.
Testament. This division the Romans had in-
troduced into Judea, as also the custom of divi-
ding the day into twelve hours : see John xi. 9.
The first watch began at six o'clock in the even-
ing, and continued till nine: the second began at
onine, and continued till twelve. The third began
at twelve, and continued till three next morning,
and the fourth began at three, and continued till
six. It was therefore between the hours of three
and siz in the morning, that Jesus made this ap-
pearance 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
ower; therefore Jesus showed forth his god-
ead. In this one miracle we may discover
three: 1. Though at a distance from his disci-
ples, he knew 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 Omnipo-
tence 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 # appear, was a doctrine
held by the greatest and holiest men that ever
existed : and a doctrine which the cavillers, free-
thinkers, and bound-thinkers, of different ages,
have never been able to disprove. e
Verse 27. It is I; be not afraid.]. Nothing
but this voice of Christ, could, in such circum-
stances, have given courage and comfort to his
disciples: those who are grievously tossed with
difficulties and temptations, require a similar ma-
nifestation of his power and goodness. When
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. To take Christ at his word, argues not
only the perfection of faith, but also the highest
exercise of sound reason; He is to be credited
on his own word, because he is the TRUTH, and
therefore can neither lie nor deceive.
Verse 29. Peter—walked on the water] How-
ever impossible the thing commanded by Christ
may appear, it is 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 gratification of a vain
curiosity; or even for the strengthening 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 little-
ness 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 consider 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 disci-
ples. Critics have remarked, that when this
phrase is used to denominate the MESSIAH, both
the articles are used, 8 vior row Ogou, 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, af-
ter all the miracles they had seen Jesus work—
after their having left all to follow him, &c. were
only now persuaded that he was the promised
JMessiah. That they had not as yet clear con-
ceptions concerning his kingdom, is evident
enough : but that they had any doubts concern-
ing his being the promised JMessiah, is far from
being clear.
Verse 34. The land of Gennesaret]. It was
from this country that the sea or lake of Genne-
saret had its name. In this district 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 al-
ready seen, his miracles; and now they collect
all the diseased people they can find, that he may
have the same opportunity of showing forth his
marvellous power, and they of being the instru-
ments of relieving their friends and neighbours.
144
Y
Tradition concerning
*, *, *, that country round about, " and
Ajiyip. brought unto him all that were
CCI. S. m .
—t:- diseased;
36 And besought him that they might
CHAP. XV.
washing of hands.
only touch the hem of his gar- **, *g.
ment: and * as many as touched A. ºp.
were made perfectly whole. —
a Mark 6. 56.-b Numb. 15. 33. 39. Ch 9. 20.
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 healing power from the former,
and grant it so freely to the latter? this cannot
be. Let a man come himself to Jesus, and he
shall be saved; and afterward let him recom-
mend this Christ to the whole circle of his ac-
quaintance, and they, if they come, shall also
find mercy.
Verse 36. That they might only touch the hem
*–
W.
c Ch. 9. 20. Mark 3. 10. Luke 6, 19. Acts; 19. 12.

W * *
of his garment] What mighty infence must
the grace and spirit of Christ have in the soul,
when even the border or hem of his garment pro-
duced 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 pu-
rified, and his heart filled with the fulness of his
Maker. Lord, increase our faith ! and we shall
see greater manifestations of thy power and glo-
ry ! Amen.
CHAPTER XV.
The Pharisees accuse the disciples of eating with unwashed hands, 1, 2.. Our Lord answers, and
convicts them of gross hypocrisy, 3–9.
Teaches the people and the disciples what it is that ren-
ders men whclean, 10–20. Heals the daughter of a Canaanitish woman, 21–28. Heals many
diseased people on a mountain in Galilee, 29–31.
jeeds 4,000 men, besides women and children, 32—38.
to the coast of JMagdala, 39.
A. M. 4032. HEN a came to Jesus
A. D. 28. - ->
An. Olymp. scribes and Pharisees,
—Sºlºt- which were of Jerusalem, say-
ing,
a Mark 7. 1.
NOTES ON CHAPTER XV.
Verse 1. The scribes and Pharisees of Jerusa-
lem] 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 frivo-
lous nonsense ! These Pharisees had nothing
which their malice could fasten on in the con-
duct or doctrine of our blessed Lord and his dis-
ciples, 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 ragačoate,
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 been called ragadoric from ragadºogai,
to deliver from hand to hand; to transmit—and
hence the Latin term tradition from trado, to de-
liver, especially from one to another:—to hand
dºwn. Among the Jews, TRADITION signifies
what is also called the oral law, which they dis-
tinguish from the written law ; this last contains
the Mosaic precepts, as found in the Pentateuch;
the former the traditions of the elders, i. e. tra-
*itiºns, ºr doctrines, that had been successively
handed down from Moses through every genera-
ºn, but not cornmitted to writing. The Jews
feign that when God gave Moses the written law,
Wny. I. { 19 )
With seven loaves, and a few little fishes, he
Having dismissed the multitudes, he comes
2 * Why do thy disciples trans- *, *, *.
gress “ the tradition of the el- A. olºp.
ders ? for they wash not their 99E t
hands when they eat bread.
b Mark 7.5.—c Col. 2. 3.
he gave him also the oral law, which is the inter-
pretation 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 El-
ders, 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 after-
ward to the congregation at large. They say
also, that, before Moses died, he delivered this
oral law, or system of traditions, to Joshua, and
Joshua to the ELDERs, which succeeded him—
THEY to the Prophets, and the PRoPHETs to each
other, till it came to JEREMIAH, who delivered
it to BARUCH his scribe, who repeated it to EzRA,
who delivered it to the men of the great syna.
gogue, the last of whom was SIMon the just. By
Simon the just it was delivered to ANTigoNUs of
Socho; by him to Jose', the son of Jochanan; by
him to Jose', the son of Joezer; by him to NA.
THAN the Arbelite, and Joshua the son of Pera-
chiah, and by them to JUDAH the son of Tabbai,
and Simeon, the son of Shatah; and by them to
SHEMAIAH and ABTALION ; and by them to Hrd-
LEL ; 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 GAMALIEL his son, the pre-
ceptor of St. Paul, who delivered it to SIMEON
his son, and he to Rab. JUDAH, HAKHodesh his
son, who compiled and digested it into the book
which is called the Mishna; to explain which
the two Talmuds, called the Jerusalem and Baby
| 45
God’s commandments
***, 3, But he answered and said
A. §i).p. unto them, Why do ye. also
–98 tº transgress the commandment of
God by your tradition ?
4 For God commanded, saying, * Ho-
'nour ºthy father and mother: and, " He
that cursèth father or mother, let him
die the death.
5 But ye say, Whosoever shall say to
a Exod. 20. 12. Lev. 19. S. Deut 5. 16 Prov. 23.22. Eph.
6. 2.-b Exod. 21. 17. Lev. 20. 9 Deut 27, 16 Prov. 20.
lonish Talmuds were compiled, which are also
called the Gemara or complement, because by
these, the oral law, or JMishneh, is fully ex-
plained, p
The Jerusalem Talmud was completed about
A. D. 300; and the Babylonish Talmud about
the beginning of the sixth century. This Tal-
mud was printed at Amsterdam in 12 vols. folio.
These contain the whole of the traditions of the
Elders, and have so explained, or rather fritter-
ed 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. fol. 3.
“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
jive Totaphot, thus adding to the words of the
scribes, he is guilty.”
“A prophet and an elder, to what are they
likened 2 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 Prideaua. Con. vol. 2. 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 it, they feigned that an evil
spirit, called Shibta snow, who sits on the hands
by night, has a right to sit on the food of him who
eats without washing his hands, and make it hurt-
ful to him . They consider the person who under-
values this rite, to be no better than a heathen,
and consequently excommunicate him. See ma-
ny examples of this doctrine in Schoetgen 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 trans-
gressing the commands of God, and that too in fa-
vour of your own tradition; thus preferring the
inventions of men to the positive precepts of God.
Pretenders to zeal often prefer superstitious usa-
ges 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 support him, to enrich. See Num.
xxii. 17. Judg. xiii.1% s' Tim. v. 17. And that
I
3.
ST. MATTHEW.
annulled by Jewish tradition.
his father or his mother, “It is a **º.
ift, by whatsoever thou might- An olymp.
É. be profited by me; É 90'ſ. 4
6 And honour not his father or his mo-
ther, he shall be free. Thus have ye
made the commandment of God of none
effect by your tradition.
7 * Ye hypocrites, well did Esaias pro-
phesy of you, saying,
20. & S0, 17.—c Mark 7. 11, 12.
d Malk 7 6.
Prov. 20, 25. Ch. 28. 16, 18.-
this was the sense of the law, as it respected pa-
rents, see Deut. xxvii. 16. and see the note on
Exod. xx. 12.
Verse 5. It is a gift] ºne korban, Mark vii.
11. an offering of approach ; something conse-
crated to the service of God in the temple, by
which a man had the privilege of approaching his
Maker. This conduct 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
persuasions of interested hireling priests. It was
in this way that, in the days of popish influence,
the principal lands in the nation had fallen into
the hands of the church. In these charters, mul-
titudes of which have passed through my hands, a
common form was, pro salute mece, et pro salute
antecessorum meorum, et pro salute successorum
meorum, et pro salute uzoris mea, &c. &c. do, et
concedo Deo et Ecclesiae, &c. “For my salvation
and for the salvation of my predecessors, and for
the salvation of my successors, and for the salva-
tion of my wife, &c. &c. I give and bequeath to
God and his Church,” &c.
Though a world of literature was destroyed,
and fine buildings ruined by the suppression of
the monasteries in England, yet this step, with
the Stat. 23 Hen. VIII. c. 10. together with the
Stat. 9 Geo. II. c. 36. were the means of check-
ing an evil that had arrived at a pitch of unparal-
leled magnitude; an evil that was supplanting
the atonement made by the blood of the Cove.
nant, and putting death-bed grants of land, &c.
in the place of Jesus Christ, and throwing the
whole secular power of the kingdom into the
hands of the pope and the F. 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 me-
cessities 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
deprived his own family of its due. To assist our
poor relatives, is our first duty; and this is a
work infinitely preferable to all pious legacies and
endowments.
Verse 7. Hypocrites, well did Isaiah prophesy
of you] In every place where the proper names
of the Old Testament occur, in the New the
same mode of orthography should be followed:
I therefore write Isaiah, 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
º is found out, he should be exposed to
l; this may lead to his salvation—if he be per-
mitted to retain his falsely acquired character.
how can he escape perdition?
What it is that
*** 8. This people draweth nigh
Ajiyip unto me with their mouth, and
–89 tº honoureth me with their lips;
but their heart is far from me.
9 But in vain they do worship me,
* teaching, for doctrines, the command-
ments of men.
10 || " And he called the multitude, and
said unto them, Hear, and understand:
11 d Not that which goeth into the
mouth defileth a man; but that which co-
CHAP. XV.
defiles the soul.
meth out of the mouth, this de- ºº
fileth a man. • * * * * * *
12 Then came his disciples,
and said unto him, Knowest thou that
the Pharisees were offended, after they
heard this saying 2
13 But he answered and said, “Every
plant, which my heavenly Father hath
not planted, shall be rooted up.
14 Let them alone: ' they be blind lead-
ers of the blind. And if the blind lead
An. Olymp.
CCI. 4.
a Isai. 29.13 Ezek, 33 31.-b Isai. 29. 18. Col. 2. 18–22. Tit.
1. 14.—c Mark 7 14.—d Acts 10. 15. Rom. 14. 14, 17, 20. 1 Tim
Verse 8. Their heart is far from me.] The true
worship of God consists in the union 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 Isai.
chap. xxix., 13. is omitted by several excellent
MSS. and by several Versions and Fathers.
Erasmus, Mi. 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, how-
soever respectable the above authorities may
appear.
Verse 9. In vain they do worship me, &c.] By
the traditions of the Elders, not . the word of
God was perverted, but his worship also was
greatly corrupted. But the Jews were not the
only people who have acted thus: whole Chris-
tian churches, as well as sects and parties, have
acted in the same way. Men must not mould
the worship of God according to their fancy—it
is not what they think will do—is proper, inno-
cent, &c. but what God himself has prescribed,
that he will acknowledge as his worship. How-
ever sincere a man may be in a worship of his
own invention, or, of man's commandment, yet it
profits him nothing.—Christ himself says it is ºn
vain : to condemn such, may appear to some illi-
beral; but whatever may be said in behalf of
sincere heathems, and others who have not had
the advantages of Divine, Revelation, there is
no excuse for the man who has the BIBLE be-
fore him.
Verse 10. Hear, and understand] A most im-
portant command—Hear—make it a point of
conscience to attend to the ministry of the word.
{Jnderstand—be not satisfied with attending pla-
ces of public worship merely, see that the teach-
*: of God, and that you lay it to heart.
erse 11. JNot that which goeth into the mouth
deftleth] This is an answer to the carping ques-
tion of the Pharisees, mentioned ver. 2. Why
do thy disciples eat mith unwashed hands 2 To
which our Lord replies, That which goes into the
7mouth 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 º 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 former to the latter, so as to make
it of none effect, totally to destroy its nature and
4 4. Tit. 1, 15.—e John 15. 2. 1 Cor. 3. 12, &c.—f Isai. 9. 16.
Mal. 2. 8. Ch. 28. 16. Luke 6. 39
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 de-
file, i. e. make him a sinner.
Verse 12. The Pharisees were offended] None
so liable to take offence as formalists and hypo-
crites, 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. So
I render purgia, and so it is translated in the Itala
version which accompanies the Greek text in
the Codex Bezde, omnis plantatio, and so the word
is rendered by Suidas. This gives a different
turn to the text. The Pharisees, as a religious
body, where now a plantation of trees which God
did not plant, water, nor 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 Ja-
cob. The first of the apostolical constitutions
begins thus : Geov ºvtsia n x&00xuan ºxxxnara, kat
«Azzrexay avºrov exxazºros. The Catholic church is
* of God, and his chosen vineyard.
erse 14. Let them alone] Aesºre avºrovs, give
them up, or, leave them. These words have been
sadly misunderstood.—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 connexion of the place evidently
proves that our blessed Lord meant, give them.
, have no kind of religious connexion with
them, and the strong reason for which, he imme-
diately 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 dis-
ciples, and the people in general, against all
such false teachers as the scribes and Pharisees
were; and though he bids men do what th
heard those say, while they sat in the chair of
JMoses, yet he certainly meant no more than that
147
The disciples instructed.
**, *, the blind, both shall fall into the
. D. 28. º
An. Olymp., ditch.
& tº 15 * Then answered Peter,
and said unto him, Declare unto us this
parable.
16 And Jesus said, "Are ye also yet ||
without understanding 2.
17 Do not ye yet understand, that
* whatsoever entereth in at the mouth,
goeth into the belly, and is cast out into
the draught 2 •
18 But " those things which proceed
out of the mouth come forth from the
ST. MATTHEW.
The Canaanitish woman
heart; and they defile the man. A.M.,4032.
19 “For out of the heart pro- a.d.;;.
ceed evil thoughts, murders, – ºf t
adulteries, fornications, thefts, false wit-
ness, blasphemies: -
20 These are the things which defile a
man; but to eat with unwashen hands
defileth not a man.
21 || | 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
a Mark 7, 17.-b Ch. 16. 9. Mark 7, 18.-c 1 Cor. 6, 18.-
d James 3, 6.
• Gen. 6, 5, & 9. 21. Prov. 6, 14. Jer. 17. 9. Mark 7, 21.
f Mark 7, 24.
they should be observant of the moral law when
read to them out of the sacred book:—yet, nei-
ther does he tell them to do all these false teach-
ors 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 Bezae, for a pere avºrous, has
avera row: rvøxovº, 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 regard to them.—“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—if the blind lead the blind, both must fall
into the ditch. Alas for the blind teachers, who
not only destroy 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 people 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 parta-
kers of their evil deeds. But shall not the poor
deceived people escape 2 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
In O €xCUIS®. -
Verse 15. Declare unto us this parable] Is it
not strange to hear the disciples asking for the
explanation of such a parable as this 2 . 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 understand-
ing 2] The word &zan, which we translate yet,
should be here rendered still: are ye still void of
understanding 2—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] Euc ape-
Jºya, 1 by 6 on popº gang arenb. Anglo- |
Saxon, and beeth into the forthgoing a sent—what
is not fit for nourishment is evacuated; is thrown
into the sink. This I believe to be the meaning
of this difficult and variously translated word, a ps-
Apay. Diodati translates it properly, nella latrina,
into the privy. And ; ersian translator has
4
given a good paraphrase, and appears to have col-
lected the general meaning cybe yº &#- Jºb
A 5 &y ejº –º 3 º' yºu!
Wijl crºw) her tche der dehen ander ayeed,
az musheeb beeroon rood, we ber 2emeen aftad :
“whatsoever enters into the mouth, goes down-
ward, and falls upon the ground.” Michaelis,
and his annotator, Dr. Marsh, have been much.
perplexed with this perplexing passage.—See JMi-
chaelis's Introduction, vol. i. note 35. p. 458.
Verse 19. Out of the heart] In the heart of an
unregenerate man, the principles and seeds of all
sin are found. And iniquity is always concei-
ved in the heart before it be spoken or acted. Is
there any hope that a man can abstain from out-
ward sin, till his heart, that abominable fountain
of corruption, be thoroughly cleansed ? I trow
not.
Evil thoughts], Ataxoylakºot roynpot, wicked dia-
logues—for in all evil surmisings the heart holds
a conversation, or dialogue, with itself. For povou,
murders, two MSS. have p3ovot, envyings, and
three others have both. Envy and murder are
nearly allied; the former has often led to the
batter. - -
Blasphemies] I have already observed, chap.
ix. 3. that the verb 3xa.a.php, so, when applied to
men, signifies to speak INJURIOUSLY of their per-
sons, characters, 3. and when applied to God, it
means to speak IMPIOUSLY of his nature, works, &c.
Verse 20. These—defile a man] Our Lord's
argument is very plain.—What goes into the
mouth, descends into the stomach and other in-
testines; part is retained for the nourishment of
the body, and part is ejected, as being improper
to afford nourishment. Nothing of this kind de-
files the soul, because it does not enter into it;
but the evil principles that are in it, producing
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.] Et, ra asgn, towards the coasts or con-
fines. "It is not clear that our Lord ever left the
land of the Hebrews; he was, as the apostle ob-
serves, Rom. xv. 8. the minister of the circumci;
sion according to the truth of God. Tyre and
Sidon are usually joined together, principally, be-
cause they are but a few miles distant from each
other. e
Verse 22. A woman of Canaan] Matthew
gives her this name, because of the people from
whom she sprung—the descendants of Canaan,
beseeches Christ
A.M., 4032. unto him, saying, Have mercy
& ºr. on me, O Lord, thou son of
* * David ; my daughter is griev-
ously vexed with a devil.
23 But he answered her not a word.
And his disciples came and besought him,
saying, Send her away; for she crieth
after us.
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
CHAP. XV.
for her daughter.
meet to take the children's bread, A, **.
and to cast it to * dogs. An. Olymp.
27 And she said, Truth, Lord: –ººt-
yet the dogs eat of the crumbs which
fall from their master’s table.
28 Then Jesus answered and said unto
her, O woman, great is thy faith: be it
unto thee even as thou wilt. And her
daughter was made whole from that very
hour.
29 || “And Jesus departed from thence,
and came nigh "unto the sea of Galilee;
and went up into a mountain, and sat
down there.
a Ch. 10. 5, 6 Acts 8.25, 26. & 13.46. Rom. 15.8.
b Ch. 7. 6. Phil. 3. 2.-c Mark 7, 31.-d Ch. 4, 18.
Judg. i. 31, 32; but Mark calls her a Syropheni-
cian, because of the country where she dwelt.
The Canaanites and Phoenicians have been often
confounded. This is frequently the case in the
Septuagint, Compare Gen. xlvi. 10. with Exod.
vi. 15. where the same person is called a Phoeni-
cian in the one place, and a Canaanite in the
other. See also the same version in Exod. xvi.
35. Josh. v. 12. gº
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 excel-
lencies contained in it: 1. It is short; 2. Hum-
ble; 3. Full of faith; 4. Fervent; 5. Modest; 6.
Respectful ; 7. Rational ; 8. Relying only on the
mercy of God; 9. Persevering. Can he who sees
himself a slave of the devil, beg with too much
earnestness to be delivered from his thraldom P
Son of David] An essential character of the
true Messiah.
Verse 23. He answered her not a word.] Seem-
ed to take time to consider her request, and to
give her the opportunity of exercising her faith,
and manifesting 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
preachers 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 wilderness for
those that are lost. This conduct, perhaps, pro-
ceeds from a consciousness of their inability to
perform 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 beg immediately, as they are a reproach to the
pastoral office; 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-creatures, 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 world.,
or can such exertions 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
provided for the Jews, who were termed the chil-
dren % the kingdom. And cast it to the zvyozgtour,
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'
Verse 27. Truth, Lord] Nau, Kugus, Yes, Lord.
This appears to be not so much an assent, as a
bold reply to our Lord's reason for apparently re-
jecting her suit.
The little dogs share with the children, for
they eat the crumbs which fall from their mas-
ter's table. I do not desire what is provided for
these highly favoured children, only what they
leave—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. Is not this the sense of
this noble woman’s reply 2
Verse 28. O woman, great is thy faith] The
hinderances thrown in this woman's way, only
tended to increase her faith. Her faith resem-
bles a river, which becomes enlarged by the dikes
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 re-
ceiving all his soul requires. This is one of the
finest lessons in the book of God for a penitent,
or for a discouraged believer. 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
salvation 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 º To opog,
THE mountain. “Meaning,” says Mr. Wake-
49 -
Four thousand
A.M. º. 30 " And great multitudes
A. D. 28
A. olymp. came unto him, having with
—Sºlºt- 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 wonder-
ed, when they saw the dumb to speak,
the maimed to be whole, the lame to
walk, and the blind to see: and they glo-
rified the God of Israel.
32 T b Then Jesus called his disciples
wnto him, and said, I have compassion on
the multitude, because they continue with
me now three days, and have nothing to
eat: and I will not send them away fast-
ing, lest they faint in the way.
33 ° And his disciples say unto him,
Whence should we have so much bread
ST. MATTHEW.
Żmen fed, &c.
in the wilderness, as to fill so A. M. 4032.
º 7 A. D. 28.
great a multitude : An Olymp
C("I. 4
34 And Jesus saith unto them,
How many loaves have ye? And they
said, Seven, and a few little fishes.
35 And he commanded the multitude
to sit down on the ground.
36 And ' he took the seven loaves and
the fishes, and * gave thanks, and brake
them, and gave to his disciples, and the
disciples to the multitude.
37 And they did all eat, and were filled:
and they took up of the broken meat that
was left seven baskets full.
38 And they that did eat, were four thou-
sand men, besides women and children.
39 And he sent away the multitude,
and took ship, and came into the coasts of
Magdala. -
a Isa. 35. 5, 6. Ch. 11.5. Luke 7. 22.—b Mark 8. 1 —c 2 Kings
field, “ some particular mountain which he was
accustomed to frequent; for whenever it is spo-
ken 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 Tabor.
Verse 30. Those that were—maimed] Kvaxovt.
Wetstein has fully proved that those who had
lost a hand, foot, &c. were termed xvAxon by the
Greeks. 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 in-
contestible proof from Matth. xviii. 8. Mark ix.
43. “If thy hand cause thee to offend, cut IT
of F: it is better for thee to enter into life (xvAAoy)
witHouT A LIMB, than having thy Two hands, to
go away into hell.” What an astonishing mani-
festation of omnific and creative energy must the
re-production of a hand, foot, &c. 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 something to ex-
ist 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 delega-
ted to a person, is to say, that the person to whom
it is delegated, 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 Supreme Being
delegate his Omnipotence to another, and have it
at the same time. I confess, then, that this is to
7ne an unanswerable argument for the Divinity
of our blessed Lord. Others may doubt. I can't
help believing.
Vērse 31. The multitude wondered] And well
they might, when they had such proofs of the mi-
raculous power and love of God before their eyes,
—Blessed be God; the same miracles are conti-
4.48,-d Ch. 14. 19.-e ī Sam. 9. 18. Luke 22. 19.-fMark B. 10.
nued in their spiritual reference. All the disor-
ders of the soul are still cured by the power of
Jesus.
Verse 32. I have compassion, &c.] See a simi-
lar 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 instances, if we supply not its defi-
ciency by faith, we shall be always embarrassed,
and often miserable. This world is a desert
where nothing can be found to satisfy the soul of
man, but the salvation which Christ has pro-
cured.
Verse 37. They did all eat, and were filled]
Exoptagºna an–they were satisfied. The husks of
worldly pleasures may fill the man, but cannot
satisfy the soul. A man may eat, and not be sa-
#; it is the interest therefore of every fol-
lower 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 JMagdala.] In the parallel place,
Mark viii. 10, this place is called Dalmanutha.
Either JMagdala was formed by a transposition of
letters from Dalman, to which the Syriac termi-
nation atha had been added, or the one of these
names refers to the country, and the other to a
town 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 º beyond Jor-
dan, on the banks of Gadara. It reached to
the bridge above Jordan, which joined it to the
other side of Galilee, and contained within its
precincts Dalmanutha.” The MSS. and WV.
read the name variously—JMagada, JMageda,
JMagdala ; and the Syriac has JMagdiz. In Mark,
Dalmanutha is read by many MSS. JMelagada,
JMadegada, JMagada, JMagidan, and JMagedams
150
The Pharisees and Sadducees
JHagdala, variously pronounced, seems to have
been the place or country; Dalmanutha, the
chief town, or capital.
In this chapter a number of interesting and
instructive particulars are contained.
1. We see the extreme superstition, envy, and
incurable 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 tradi-
tions of their elders; but they can harbour the
worst tempers and passions, and 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 sa-
ered things, and will let their parents perish for
lack of the necessaries of life, that they may
have goods to vow to the service of the sanctua-
ry ! Pride and envy blind the hearts of men, and
cause them often 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 Chris-
tian as well as in the Jewish Church ; but the
Reformation, thank God! has liberated us from
this endless system of uncertainty and absurdity,
and the Sun of righteousness shines now uncloud-
ed! The plantation, which God did not plant, in
the course of his judgments, he has now swept
CHAP.
nearly away from the face of the earth. Baby-
lon is fallen * |
3.
s
XVI. require another sign.
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. But should we
not be equally struck with their prying inquisi-
tive 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 wish to have it further ex-
plained by im. Do we imitate their docility
and eagerness to comprehend the truth of God?
Christ presses every occurrence into a means of
instruction.—The dullness 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 it-
self a thousand sermons. Her faith—her prayers
—her perseverance—her success—the honour
she received from her Lord, &c. &c. How in-
structively, how powerfully do these speak and
plead! What a profusion 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 inculcated in this short history : God is
ever the same. Reader, follow on after God—
cry, pray, plead—all in Him is for thee!—Thou
canst not perish, if thou continuest to believe and
pray. The Lord will help THEE.
CHAPTER XVI.
The Pharisees insiduously require our Lord to give them a sign, 1... They are severely rebuked for
their hypocrisy and wickedness, 2–5.
structive doctrine, 6–12.
confession, and our Lord's discourse on it, 15–20.
Teaches the necessity of self-denial, and shows the reasons on which it is founded, 24–26.
21–23.
The different opinions formed by the
The disciples are cautioned to beware of them and their de-
£º of Christ, 13, 14. Peter's
He foretells his sufferings, and reproves Peter,
; of a future judgment, 27. And promises the speedy opening of the glory of his own king-
on upon earth, 28.
A. M. 4032. HE * Pharisees also with
A. D. 28.
An. Olymp. the Sadducees came, and
—ºtt— tempting, desired him that he
would show them * a sign from A, M. 49.2.
A. D. 28.
heaven. An Olymp.
CCI.4.
a Ch. 12. 38. Mark 8. 11. Luke 11. 16. & 12. 54-56. 1 Cor. 1. 22.
b John 6. 30. Ch. 12. S8. John 4. 48.
NOTES ON CHAPTER XVI.
Verse 1. The Pharisees also with the Saddu-
cees] . Though a short account of these has been
already given in the note on ch. iii. 7. yet as one
more detailed may be judged necessary, I think
it proper to introduce it in this place.
The PHARISEEs 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. B. V. ch. xiii. s. 9, speaks of
them as existing about 144 years before the
Qhristian era. They had their appellation of
Phºrisees, from vnb parash, to separate, and were
probably in their rise, the most holy people among
the J ews, havin separated themselves from the |
national corruption, with a design to restore and
H. the pure worship of the Most High.
hat they were greatly degenerated in our Lord's
time, is sufficiently 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 out-
side of the cup and platter, but within they were
full of abomination. They still kept up the out-
ward 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
pièty, which I suppose, and not unreasonably,
characterized the origin of this sect.
As to their religious opinions, they still continu-
ed to credit the Being of a God, they received
the five books of JMoses, the writings of the pro-
hets, and the hagiographa. The hagiographa or
oly writings, from aytos, holy, and yeaoa, Ivºrite.
- }5, ,
They could discern
A. M. º. 2 He answered and said unto
. D. 28. © a tº e
A. olºp, them, When it is evening, ye
–$º it say, * It will be fair weather:
for the sky is red.
ST. MATTHEW.
the signs of the weather,
3 And in the morning, It will ***
be foul weather to-day: for the A. #.
sky is red and lowering. " O - 8°E tº
Sye hypocrites, ye can discern the face of
a Luke 12.54, 55.
b Luke 12. 56.
included the twelve following books,—Psalms, Pro-
verbs, Job, Canticles, Ruth, Lamentations, Ec-
clesiastes, Esther, Daniel, Ezra, Nehemiah, and
Chronicles. These, º: Jews, occupied a
middle place between the Law and the Prophets,
as divinely inspired. The Pharisees believed in
a confused way, in the resurrection, though they
received the Pythagorean doctrine of the metem-
sychosis or transmigration of souls. Those,
{. who were notoriously wicked, the
consigned, on their death, immediately to hell,
. . without the benefit of transmigration, or the hope
of future redemption. They held also the pre-
destinarian doctrine of necessity, and the govern-
ment of the world by fate; and yet, inconsistent-
ly allowed some degree of liberty to the human
will. See Prideawa. -
The SADDUCEEs had their origin and name
from one Sadoc, a disciple of Antigonus of Socho,
}. of the Sanhedrim, and teacher of the
in one of the great divinity schools in Jeru-
salem, 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 nei-
ther 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 pun-
ished 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, Connect. vol. iii. p. 95, and
471, &c. and see the note on ch. iii. 7.
In chap. xxii. 16. we shall meet with a third
sect, called HERODIANs, 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 He-
rod to be the JMessiah ; but it is not likely that
such an opinion could prevail in our Saviour's
time, thirty years after Herod's death, when not
one characteristic of Messiahship had appeared
in him during his life. Others suppose that they
were Herod's courtiers, who flattered the pas-
sions 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 reference to
him, and yet all allow that they derived their
origin from Herod the Great.
Our Lord says, Mark viii. 3. that they had
the leaven of Herod, i. e. a bad doctrine, which
they received from him. What this was may
be *. discovered : 1. Herod subjected him-
self and his people to the dominion of the Ro-
mans, 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.
2. He built temples, set up images, and joined
in heathenish worship, though he professed 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, *. appear to have been
persons who trimmed 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 in-
terests. 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 cal-
led Herodians, Mark viii. 15. are styled Saddu-
cees in ver. 6. of this chapter. See Prideaux,
Con. vol. iii. p. 516, &c. and Josephus Anti. B.
xv. c. viii. s. i. and x. S. iii. But it is very
likely that the Herodians, mentioned c. xxii.
10. were courtiers or servants of Herod king of
Galilee. See the note there. -
Show them a sign], These sects, however op-
posed among themselves, most cordially unite in
their opposition to Christ and his truth. That
the kingdom of Satan may not fall, all his sub-
jects 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 design than to betray and ruin him.
Verse 2. When it is evening] There are cer-
tain signs of fair and foul weather, which ye are
in the constant 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 continue in dark-
ness, the red and gloomy cloud of vindictive
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.
Caeruleus pluviam dénunciant, IGNEUS COITOS,
Sin MACUL.A. incipient RUTILo immiscerier IGNI,
Omnia tunc pariter vBNTo NIMBIsquE videbis
Fervere. VIRG. Geor. i. 1. 453.
“If fiery red, his glowing globe descends,
High winds and furious tempests he portends :
But if his cheeks are swolm 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 mixture shall at once declare,
Wind, rain, and storms, and elemental war.”
DRYDEN-
- 152
leaven of the
*...*.*.* the sky; but can ye not discern
Ajlymp. the signs of the times?
–$ºtt- 4 " A wicked and adulterous
generation seeketh after a sign; and
there shall no sign be given unto it, but
the sign of the prophet Jonas. And he
left them, and departed.
5 T And " when his disciples were come
to the other side, they had forgotten to
take bread. e
6 Then Jesus said unto them, “ Tak
heed and beware of the leaven of the
Pharisees, and of the Sadducees.
7 And they reasoned among themselves,
saying, It is because we have taken no
bread.
8 Which, when Jesus perceived, he said
unto them, O ye of little faith, why rea-,
son ye among yourselves, because ye
have brought no bread?
CHAP.
XVI. Scribes and Pharisees.
9. "Do ye not yet understand, Aº.
neither remember the five loaves A. olymp.
of the five thousand, and how ºf t
many baskets ye took up 2
10 * Neither the seven loaves of the
four thousand, and how many baskets ye
took up 2
11 How is it that ye do not understand
that I spake it not to you concerning
bread, that ye should beware of the lea-
ven of the Pharisees and of the Saddu-
cees 7 -
12 Then understood they how that he
bade them not beware of the leaven of
bread, but of the doctrine of the Phari-
sees and of the Sadducees. -
13 T When Jesus came into the coasts
of Cesarea Philippi, he asked his disci-
ples, saying, ' Whom do men say that I
the Son of man am 7 \
a Ch. 12. S9.—b Mark 8. 14.—c Luke 12. 1.
d Ch. 14. 17. John 6.9.—e Ch. 13. 34.—f Mark 8. 27. Luke 9. 18.
*
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 ||f
uniting themselves to Satan and sin. Seeketh af.
ter a sign, anaelov ºrić,‘rau, seeketh sign upon sign,
or, still another sign. “Our blessed ſlord had
already wrought miracles sufficient to demon-
strate both his divine mission, and his divinity ;
only one was further necessary to take away the
scandal of his cross and death, to fulfil the Scrip-
tures, and to 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 Cesarea, for he was now on his journey thi-
ther. 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 explained, see ver. 1. Bad doc-
trines act in the soul, as leaven does in meal;
they assimilate the whole spirit to their own na-
ture. A man's particular creed has a greater
influence on his tempers and conduct than most
are aware of . Pride, hypocrisy, and worldly-
mindedness, 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 blind-
ness is the human mind! Bodily wants are per-
ceived with the utmost readiness, and a supply
is sought with all speed. But the necessities of
the soul are rarely discovered, though they are
more pressing than those of the body, and the
Supply of them of infinitely more importance.
erse 8. When Jesus perceived, he said] Av-
Tols, ºnto them, is wanting in BDKLMs. and twen-
% others; one of the Syriac, the Armenian,
£thiopic, Vulgate, and most of the Itala; also
in Qrigen, Theophylact, and Lucifer Calaritanus.
Vol. I. ( 20
had received, an
Mill approves of the omission, and Griesbach
has left it out of the text.
O ye of little faith] There are degrees in
aith, 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 mea-
sure of it, because they either, give way to sin,
or are not careful to improve what God has al-
ready given. : º
Verses 9 and 10. Do ye not yet understand—
the five loaves—neither the seven.] See the notes
on chap. xiv. 14, &c. How astonishing is it
that these men should have any fear of lacking
bread, after having 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
thus God gets few returns 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, be-
cause 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 per-
ceived that he warned them against the Supersti-
tion of the Pharisees, which produced hypocrisy,
pride, envy, &c. and the false doctrine of the Sad-
ducees, which denied the existence of a spiritual
world, the immortality of the soul, the resurrec-
tion of the body, and the Fº of God.
Verse 13. Cesarea Philippi]. A city in the
tribe of Napthali, near to mount Libanus, in the
province of Iturea. Its ancient name was Dam,
Gen.,xiv. 14, afterward it was called Lais, Judg.
xviii. 7. But Philip the tetrarch, having rebuilt
and beautified it, gave it the name of Cesareu, in
153

Peter's confession
** 14 And they said," Some say
A. olymp. that thou art John the Baptist:
CCI some Elias ; and others, Jere-
mias, 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.
ST. MATTHEW.
of Christ, &c.
17 And Jesus answered and A. M. 4032.
said unto him, Blessed art thou, A. #.
Simon Bar-jona : * for flesh and 9° 4
blood hath not revealed it unto thee, but
* my Father which is in heaven. . .
18 And I say also unto thee, That “ thou
art Peter, and upon this rock I will
build my church; and & the gates of hell
shall not prevail against it.
a Ch. 14. 2. Luke 9. 7, 8, 9.-b Ch. 14. S3. Mark 8. 29. Luke
9. 20. John 6. 69. & 11. 27. Acts 8. 37. & 9. 20. 1 John 4. 15.
& 5. 5. Heb. 1. 2, 5.
c Eph. 2. 8.-d 1 Cor. 2. 10. Gal. 1. 16.-e John 1. 42. –
f Eph. 2. 20. Rev. 21. 14.—g Job 38. 17. Psa. 9. 13. & 107. 18.
Isa. 38. 10. l
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 Cesarea Philippi, or Cesarea of Philip.
When Jesus came] Ex6aoy Jeo Inorouc—when Je-
sus was coming. Not, when Jesus came, or was
come, for Mark expressly mentions that it happen-
ed ey rh oča, in the way to Cesarea Philippi, chap.
viii. 27. and he is Matthew's best interpreter.—
WAKE FIELD. * . -
Whom do men say] He asked his disciples this
question, not because he was ignorant what the
people thought and spoke"of him : but to have
the opportunity 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 Pharisaic doctrine of
the JMetempsychosis, or transmigration of souls,
was pretty general; for it was upon this ground
that they believed that the soul of the Baptist, or
of #;, 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
#: concise, and yet comprehensive confession of
faith.
The Christ, or JMessiah, points out his divinity,
and shows his office—the Son—designates his per-
son: on this account it is, that both are joined to-
gether so frequently in the New Covenant. Of
the living God—Tow Ogov, row £aytoc, literally of
God, the Living One. The C. Bezae has for Tow
£avros, the Living One, Tov coſovºros, the Saviour,
and the Cant. Dei Salvatoris, Of God the Saviour.
Living—a character applied to the Supreme Be-
ing, not only to distinguish him from the dead idols
of Paganism, but also to point him out as the source
of life, present, spiritual, and eternal. Probably
there is an allusion here to the great mame, nin,
Yeve, or Yehovah ; which properly signifies being
or existence. -
Verse 17. Blessed art thou, Simon Barjonal
Or Simon, son of Jonah ; so Barjonah. j
be translated, and so it is rendered by our Lord,
John i. 43. Flesh and blood—i. e. MAN ;—no hu-
77.070, being hath revealed this ; and though the
text is literal enough, yet every body should
know that this is a Hebrew periphrasis 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 termed;
or the unregenerate principle in man. Is it not
evident from our Lord's §ºt. that it re-
quires an express revelation of God in a man's
soul, to give him a saving acquaintance with Je-
sus Christ ; and that not even the miracles of
Peter, nor any other of the apostles.
our Lord, wrought before the eyes, will effect
this P the darkness must be removed from the
heart by the Holy Spirit, before a man can be-
come wise unto salvation.
, Verse 18. Thou art Peter] This was the same
as if he had said, I acknowledge thee for one of
my disciples—for this name was given him by our
Lord when he first called him to the apostleship.
See John i. 42. -
Peter, rerpoº, signifies a rock, and our Lord,
whose constant custom it was to rise to heavenly
things through the medium of earthly, takes occa-
sion from the name, the metaphorical meaning 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 CHRIST,
the SoN of the Living God.
Upon this very rock, enri Tavrh rh rarpa—this
true confession of thiné–2.hat I am THE MEssIAH,
that am come to reveal and communicate THE
LIVING GoD, that the dead lost world may be
saved—upon this very rock, myself, thus confess-
ed (alluding probably to Psal. cxviii. 22. The
STONE which the builders rejected, is become the
HEAD-STONE of the CoRNER ; and to Isai. xxviii.
16. Behold I lay a STONE in Zion for a Found A
TION)—will I build my church, & ov Thy exºxhouay,
my assembly, or congregation, i. e. of persons
who are made partakers of this precious faith.
That Peter is not designated 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 : I Pet. ii. 4, 5. there-
fore Jesus Christ did not say, on thee, Peter, will
I build my ehurch, but changes immediately the
expression, and says, upon that very rock, ºr:
raurn rh reºpe, to show that he neither addressed
So, the su-
premacy 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, rvaat Adov, i.e. the machi-
nations and powers of the invisible world. In
ancient times the gates of fortified cities were
used to hold councils in ; and were usually pla-
ces of great strength. Our Lord's expression
means, that neither the plots, stratagens, 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

154
Of binding
*** 19 And I will give unto thee
A.Şiyº. the "keys of the kingdom of
_* * heaven: and whatsoever thou
CHAP.
XVI. *
shalt bind on earth, shall be *.*.*.*
bound in heaven; and what- A. olºp.
... 4
soever thou shalt loose on —88:
and loosing.
== º
* Ch. º. 18. John 20, 23.
b Isa, 22. 22.
and discomfiture must be the consequence on their
part; as the arm of Omnipotence 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 b
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 ac-
count. When the Jews made a man a 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; sig-
mifying by this, that they gave him authority
to teach, and to explain the Scriptures to the
people.—JMartin. This prophetic declaration of
our Lord was literally fulfilled to Peter, as he
was made the first instrument of opening, i. e.
preaching the doctrines of the kingdom of hea-
ven to the Jews, Acts il. 41. and to the Gentiles,
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 hea-
ven. As one goat therefore is permitted to es-
cape on earth, one is permitted to escape in hea-
ven ; and when the priest casts the lots on earth,
the priest also casts the lots in heaven. See
Sohar. Levit, fol. 26. and see Lightfoot and
Schoetgen. These words will receive conside-
rable light from Levit, xiii. 3. & 23. The priest
shall look upon him (the leper) and pronounce
him unclean. Heb. inx sploy vetime 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 inno)
Inon vetiharo hacohen, the priest shall cleanse him,
i. e. declare he is clean from the evidences men-
tioned 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, and might safely
associate with his fellows in civil or religious as-
semblies. The disciples of our Lord, from ha-
ving the keys, i. e. the true knowledge of the doc-
trine of the kingdom of heaven, should be able
at all times to distinguish between the clean and
the unclean, and pronounce infallible judgment:
and this binding and loosing, or pronouncing fit or
wnfit for fellowship with the members of Christ,
being always according to the doctrine of the
Gospel of God, should be considered as proceed-
ing, immediately from heaven, and consequently
as divinely ºft -
That binding and loosing were terms in fre-
§uent use among the Jews, and that they meant
bidding and forbidding, granting and refusing,
declaring lawful or unlawful, &c. Dr. Lightfoot,
. having given numerous instances, thus con-
Çillo ES :
wr-
“To these may be added, if need were, the fre-
quent, (shall I say *) or infinite use of the phrases,
nnnn) mbs Bound and loosed, which we meet with
thousands of times over. But from these allega-
tions the reader sees abundantly enough both the
j'requency and the common use of this phrase, and
the sense of it also ; namely, first, that it is used
in doctrine and in judgments, concerning things
allowed or not allowed in the law. Secondly, that
to bind is the same with to forbid, 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 I
call it a matter of laughter or of madness?
“To this, therefore, do these words amount:
When the time was come wherein the JMosaic
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 bind in the Law of Moses
that is forbid, it shall be forbidden, the divine au-
thority confirming it; and whatsoever ye shall
loose, that is, permit, or shall teach, that it is per-
mitted and lawful, shall be lawful and permitted.
Hence they bound, that is forbad, 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 concerning reli-
gion, as to the use or rejection of JMosaic rites
and judgments, and that either for a time, or for
€WeT. -
“Let the words be applied by way of para-
phrase to the matter that was transacted at pre-
sent with 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 JMosaic rule may seem so
improper for it, thou shalt be so guided by the
Holy §4. that whatsoever of the Law of JMo-
ses thou shalt forbid them shall be forbidden ;
whatsoever thou grantest them shall be granted,
and that under a sanction made in heaven.”
Hence, in that instant, when he should use his
keys, 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 an
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
155
Christ foretells his
**º earth, shall be loosed in heaven.
A. §y. 20 * Then charged he his dis-
9°ºt ciples that they should tell no
man that he was Jesus the Christ. -
21 T From that time forth began Jesus
b to show unto his disciples, how that he
must go unto. Jerusalem, and suffer many
ST. MATTHEW.
passion and death.
things of the elders, and chief A.M. º.
priests and scribes, and be killed, A. olymp.
and be raised again the third day. —“tt-
22 Then Peter took him, and began to
rebuke him, saying, “Bº, it far from thee,
Lord, this shall not be unto thee.
23 But he turned, and said unto Peter,
a Ch. 17. 9. Mark 8. 80. Luke 9. 21. John 11. 27. 1 Cor. 2, 8.
Ch. 8.4. & 9. 30.
b Ch. 20. 17. Mark 8. 31. & 9. 31. & 10, S3, Luke 9. 22. & 18. 31,
& & 24, 6, 7.—c Gr. Pity thyself. -
sense. Here the business is of doctrine only, not
of persons; there of persons, not of doctrine.
Héré of things lawful or unlawful in religion, to
be determined by the apostles; there of persons
obstinate or not obstinate, to be punished by them,
or not to be punished. &
“As to doctrine, the apostles were doubly in-
structed. 1. So long sitting at the feet of their
Master, they had imbibed the evangelical doc-
trine.
“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 pe.
culiar gift, so that the same Spirit directing them
if they would retain, and punish the sins of any,
a power was delivered into their hands of deliver-
ing to Satan, of punishing with diseases, plagues;
yea death itself, which Peter did to Ananids and
Sapphira; Paul to Elymas, Hymeneus, and Phi-
fetus,” &c.
After all these evidences and proofs of the pro-
per 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 “a matter of laughter or of mad-
ness.” 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] Alec -
ratx2'ro, he strictly charged them. Some very good
MSS. have gratiºnagy, he severely charged—com-
minatus est—he threatened. These are the read-
ings of the Cod. Bezae, both in the Greek and Latin.
, The Christ] The common text has Jesus the
Christ, but the word Jesus is omitted by 54 MSS.
some of which are not only of the greatest au-
thority, but also of the greatest antiquity. It is
omitted also by the Syriac, later Persic, later
...Arabic, Sclavonic, six copies of the Itala, and se-
veral of the Fathers. The most eminent critics
approve of this omission, 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 who is this Jesus?
Peter answers, he is, 3 Xpus-oc, the JMessiah. 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 I am the Christ, i. e. the MEssIAH; 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 announce him as the Saviour of a
lost world. He chose rather to wait till his re-
surrection and ascension had set this truth in the
clearest light, and beyond the power of success-
ful contradiction. * :
Verse 21. From that time forth began Jesus,
&c.j Before this time ºr Lord had only spoken
} 5
of his death in a vague and obscure manner, see
chap. xii. 40. because he would not afflict his dis-
ciples with this matter sooner than necessity re-
quired : but now, as the time of his crucifixion
drew migh, he spoke of his sufferings 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 oc-
casion to observe from this, that Christ is gene-
rally 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 scho-
lars, who set up their wisdom against the wisdom
of God, being more intent on criticising 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 resur-
rection of the body, and the life of the world to
COI ſle.
Verse 22. Then Peter took him]—IIgoaxaco-
Azevox—took him up—suddenly interrupted him, as
it were calling him to order—see Wakefield.
Some versions give ºrgorxagog evo; the sense of
calling him aside. The word signifies also to re-
ceive 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 impe-
tuous spirit, and decides without consideration,
upon every subject, must of necessity be often in
the wrong.
Be it far from thee, Lord] Ixeo; orou Kuple, 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 exerted in the behalf
of others. Some critics of great note think the
expression elliptical, and that the word 620s, God,
is necessarily understood, as if Peter had said,
God be merciful to thee but I think the marginal
reading is the sense of the passage. The French,
Italian, and Spanish render it in the same way.
Blind and ignorant man is ever finding fault with
the conduct of God. Human reason cannot com-
rehend the incarnation of the Almighty's Fellow,
%. xiii. 7.) nor reconcile the belief of his di-
vinity with his sufferings and death. How many
Peters are there now in the world, who are in ef-
fect saying, this cannot be done winto thee—thou
didst not give thy life for the sin of the world—it
would be injustice to cause the innocent to suffers
thus for the guilty—But what saith God? His
soul shall be made an offering for sin—he shall
taste death for every man—the iniquities of ws all
were laid upon him—Glorious truth ! may the
God who published it have eternal praises :
Verse 23. Get thee behind me, Satan] Tºrayé
oria’a. Azov, Xaraya, Get behind me, thow adver-
JNecessity of
A. M. 4032. Get thee behind me, * Satan;
A. D. 28. b e
A. º. " thou art an offence unto me :
- 99E * for thou savourest not the things
that be of God, but those that be of men.
24-T & Then said Jesus unto his disci-
ples, If any man will come after me, let
him deny himself, and take up his cross,
and follow me. -
25 For " 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
CHAP. XVI.
taking up the cross.
gain the whole world, and lose A.M., 4032.
his own soul? or “what shall aft: ºr.
a man give in exchange, for his —tº t.
soul ? . - A
27 For the Son of man shall come in
the glory of his Father 5 with his angels;
"and then he shall reward every man ac-
cording to his works. -
28 Verily I say unto you, 'There be
some standing here, which shall not taste
of death, till they see the Son of man
coming in his kingdom.
a See 2 Sam. 19.82–b Rom. 8.7.-c Ch. 10, 38. Mark 8. 34.
}_uke 9. 28. & 14, 27. Acts 14. 22. 1 Thess. 3. 3. 2 Tim. 3. 12.--
d Luke 17.33. John 12. 25.-e Psa. 49. 7, 8.-f Ch. 26.64. Mark
3. 88. Luke 9. 26.
. g. Dan. 7. 10. Zech. 14. 5. Ch. 25. S1. Jude 14.—h Job 34. 13.
Psa. 62. 12. Prov. 24. 12. Jer. 17. 10. & S2. 19. Rom. 2. ~6.
1 Cor. S. 8 2 Cor. 5. 10. 1 Pet. 1. 17. Rev. 2. 23. & 22. 12.--
i Mark 9. 1. Luke 9. 23.
sary. This is the proper translation of the He-
brew word ſtow Satan, from which the Greek word
is taken. Our blessed Lord certainly never de-
signed that men should believe he called Peter
DEVIL, 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 appeared in our
Lord's words.
Thou art an offence unto me]—XRayóaxov Azov et
—Thou art a stumbling-block in my way, to im-
pede me in the accomplishment of the great de-
Sign.
Thou savourest not] That is, dost not relish, ov
ºpovetº, 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 of false friendships. Carnal rela-
tives, when listened to, may prove the ruin of
those whom, through their mistaken 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
disciple. 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. If
any man be will ING to be my disciple, &c. Se-
condly. To renounce self-dependance, and selfish
pursuits.—Let him deny HIMSELF. 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 imitate
Jesus, and do and suffer all in his spirit.—Let
him. Follow ME. º
Let him deny himself]. Aragvha ao 80, may well
be interpreted, Let him deny, or renounce himself
Jully—in all respects—perseveringly. It is a
compounded word, and the preposition azro abun-
dantly increases the meaning. A follower of
Christ will need to observe it in its utmost lati-
tude 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]
sº
That is, shall wish to save his life—at the expense
of his conscience, and casting aside the cross,
he shall lose it, the very evil he wished 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 whatsoever a man
loses in this world, for his steady attachment 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,
thy Joyny avºrov. On what authority many have
translated the word Južn, in the 25th verse, life,
and in this verse, soul, I know not : but am cer-
tain it means life in both places. If a man should
gain the whole world, its riches, honours, and
pleasures, and lose his life, what would all these
profit him, seeing they can only be enjoyed du-
ring life? 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 salva-
tion ; 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 impor-
tant. See also the note on Luke ix. 25. -
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 dominion, and glory, and a king-
dom, that all people, and nations, and languages,
should serve him.” This was the glorious me-
diatorial 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 sig-
nify the apostles and 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—which shall not
taste of death] This verse seems to confirm the
above explanation, as our Lord evidently speaks
of the establishment of the Christian church af-
ter the day of Pentecost, and its final triumph
after the destruction of the Jewish polity; as if
157
Observations on the whole.
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 sur:
viyed 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 promises and
prophecies which concerned the extension and
support of the kingdom of Christ. -
To his kingdom, or in his kingdom. Instead of
Aaaaaeta, kingdom, four MSS., later Syriac, Cop-
tic, Ethiopic, Saxon, and one copy of the Itala,
with several of the primitive Fathers, read Jošn,
glory ; and to this is added, row II arpoº avºrov,
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
glearly, that the whole passage speaks not of a
future judgment, but of the destruction of the
Jewish polity ; and the glorious spread of Chris-
tianity in the earth, (by the preaching of Christ
crucified) by the apostles and their immediate
successors in the Christian church.
1. The disciples, by being constantly with
their Master, were not only guarded against er-
ror, but were taught the whole truth : we should
neglect no opportunity 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 Phärisees : they
minded only external performances, and those
things by which they might acquire esteem and
reputation 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 beware also of the error
of the Sudducees, who, believing no other felici-
ty 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 Phari-
sees, 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 oppo-
sed to each other than the Sadducees and Phari-
Sees, yet their doctrines lead to the same end—
they are both wedded to this world, and separated
from God in the next.
2. From the circumstance mentioned in the
conclusion 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. Chris-
tianity forbids all worldly expectations, and pro-
mises blessedness to those alone who bear the
cross, leading 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 entertain 2–In what light did
he view worldly, pomp and splendour P These
are questions which the most superficial reader
may, without difficulty, answer to his immediate
conviction. And has not Christ said that the
rtisciple is not Above the JMaster 2 If HE hum-
ST. MATTHEW.
The word church defined.

bled himself, how can he look upon those who,
professing faith in his name, are conformed to
the world, and mind earthly things 2 These dis-
ciples affect to be above their Lord; and as they
neither bear his cross, nor follow him in the re-
generation, 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 CHURCH, in Greek, exzxhaua, oc-
curs for the first time, in ver. 18., of this chapter.
The word simply means an assembly or congrega-
tion, the nature of which is to be understood
from connecting circumstances; for the word
exxangua, as well as the terms congregation and
assembly, may be applied to any concourse of
people, good or bad; gathered together for law-
Jul or unlawful purposes. Henče, it is used,
Acts xix. 32. for the mob, or confused rabble,
gathered together against Paul, exicana to avywe-
2.9/keyn, which the town-clerk distinguished, ver.
39, from a lawful assembly, eyyo, º axxaaquº. The
Greek word exxxhaux, seems to be derived from
exxºxea, to call out of, or from, i. e. 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 congrega-
tion 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 ac-
cording to the precepts of the Christian religion.
This is sometimes called the catholic or wmiversal
church, because constituted of all the professors
of Christianity in the world, to whatever sects or
parties they may belong ; and hence the absurdi-
ty of applying §: term catholic, which signifies
universal, to that very small portion of it, the
Church of Rome. In primitive times, before
Christians had any stated buildings, they wor-
shipped. in private 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 JWym-
phas, Col. iv. 15. Now, as these houses were
dedicated to the worship of God, each was term-
ed ºvgtou ouzor, kuriou oikos, the house of the
Lord ; which word in process of time, became
contracted into ºvglotz, kurioik, and avguazh, ku-
riake, and hence kirk of our northern neigh-
bours, and cynic kirik, of our Saxon ancestors,
from which, by corruption, changing the hard
Saxon c into ch, we have made the word church.
This term, though it be generally used to signify
the people worshipping in a particular place, yet
by a metonymy, the container being put for the
Contained, we apply, as it was originally, to the
building 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 A church, and the CHURCHES, signifying a
particular congregation, or the different assem-
blies of religious people: and hence, the church
of Rome, by applying it exclusively to itself,
abuses the term, and acts as ridiculously 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 ministered, according to
Christ's ordinance.”
158
Christ transfigured.
CHAP. XVII.
JMoses and Elijah appear.
CHAPTER XVII.
The transfiguration of Christ, 1–8. Christ's discourse with his disciples on the subject, 9–13. He
heals a lungtic, 14–18. His discourse with his disciples on this subject also, 19—21.
He foretells
his own sufferings and death, 22, 23. He is required to pay tribute at Capernaum, 24–36; and
provides the money by a miracle, 27.
**, *, A ND after six days, Jesus
An oivnº. taketh Peter, James, and
—ººk t- John his brother, and bringeth
them up into a high mountain, apart,
2 And was transfigured before them :
° 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 talk. A. M. 4032.
A. D. 28
with him. An Öiymp.
4 Then answered Peter, and —98 tº
said unto Jesus, Lord, it is good for us to
be here : if thou wilt, let us make here
three tabernacles; * one for thee, and
one for Moses, and one for Elias.
5 * While he yet spake, behold, a
a Mark 9. 2. Luke 9. 28.-b Rev. 1. 16. Dan. 10. 6.
c Luke 9, 30. Rev. 11.3.−d Luke 9. S3.—e 2 Pet. 1, 17.
NOTES ON CHAP. XVII.
Verse 1. After six 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 mentioned in the preceding chap-
ter, to that mentioned in this. Luke includes
both days, as well as the six intermediate ; hence,
the one makes eight, the other siz, 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 substantiate any fact. Eminent
communications of the Divine favour prepare for,
and entitle to great services, 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 moun-
tains of Galilee, but whether mount Tabor or
not, is uncertain. Some think it was mount
Hermon. St. Luke says, Christ and his disciples
went up into the mountain to pray, chap. ix. 28.
Verse 2. Was transfigured] That fulness of
the Godhead, which dwelt bodily in Christ, now
shone forth through the human nature, and mani-
fested to his disciples not only that Divinity
which Peter had before confessed, chap. xvi. 16.
but also the glorious resurrection body, in which
they should exist in the presence of God to eter-
nitv. * *
While as the light] But the Cod. Bezae, some
of the ancient Versions, and several of the Fa-
thers, read oc 3: toy, as snow ; and this is the read-
ing in Mark ix. 3.
Verse 3. JMoses 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
ºresurrection; and as Christ is to come to judge
the quick and the dead, for we shall not all die,
but all shall be changed, I Cor. xv. 51. he pro-
bably gave the full representation of this in the
person of Moses, who died, and was thus raised
to life, (or appeared now as he shall appear when
raised from the dead in the last da j and in the
person of Elijah, who never ...} eath. Both
their bodies exhibit the same appearance, to
show, that the bodies of glorified saints are the
same, whether the person had been translated,
or whether he had died. It 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 disci-
ples refer, wer. 10. -
We may conceive that the law in the person.
of JMoses, 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 END of the law, and the grand sub-
ject of the predictions of the prophets. This ap-
pears more particularly from what St. Luke says,
chap. ix. 31. that JMoses and Elijah conversed
with our Lord on his death, which he was about
to accomplish (ºrangovv, to fulfil,) because in it, all
the rites, ceremonies, and sacrifices of the law, as
well as the predictions of the prophets, were ful-
jilled. •
Verse 4. Peter said—let us make, &c.] That
is, when he saw Moses and Elijah ready to de-
part 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. .** -
erse 5.4 bright cloud overshadowed them]
Qr as six MSS. and Ephraim read it, a cloud of
light, vaq'gan paro; ; which reading GRIESBAch.
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 erec wizarey, should be
translated surrounded them. A cloud was fre-
quently the º of the Divine presence, but
such a cloud had always something very remark-
able in its appearance. Ezekiel, chap. i. 4. re-
presents it as a great cloud, and a fire infolding it-
self, and a brightness 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 ºpºgº of the likeness of the glo-
ry of the Lord. See also Exod. xvi. 10. xl. 33,
&c. 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 em-
blematical 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 mention-
159
The voice
A.M. º. a bright cloud overshadowed
A. olºp them: and behold a voice out
–98 tº of the cloud, which said, “This
is my beloved Son, " in whom I am well
pleased; “hear ye him.
6 "And when the disciples heard it, they
fell on their face, and were 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.
ST. MATTHEW.
jrom heaven.
9 And as they came down from *, *, *.
the mountain, Jesus charged A. ºft.
them, saying, Tell the vision to ºf t
no man, until the Son of man be risen
again from the dead. f
10 T And his disciples asked him, say-
ing, & Why then say the scribes that Elias
must first come 2
11 And Jesus answered and said unto
them, Elias truly shall first come, and
" restore all things;
a Ch. S. 17. Mark 1. 11. Luke 3. 32.-b Isai. 42. 1.-c Deut. 18.
15, 19. Acts 8. 22, 23.−d 2 Pet. 1. 18.-e Dan. 8. 18. & 9. 21. &
ed 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] Ouro; eg-ay ovo; Awou o
&yarhºros, ey & evdoxha'a, This is my Son, the be-
loved 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
JMoses and Elijah ; thus showing that the sacra-
ficial economy of the Old Covenant was in itself
of no worth, but as it referred to the grand atone-
ment which Jesus was about to make ; therefore
he says, In him. HAVE I delighted, (evđozhaa) inti-
mating that it was in him alone, as typified by
those sacrifices, that he HAD 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 HIM.
The disciples wished to detain Moses and Elijah
that they might hear them : but God shows that
the law which had been inforce, and the prophets
which had prophesied until now, must all give
place to Jesus, and he alone must now be attend-
ed to as the Way, the Truth, and the Life : for
no man could now come unto the Father 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
rophets, to seek for a coming Messiah; for be-
}. he is come ! hear and obey him, and him
oº: *
his transfiguration must have greatly confirm-
‘ed the disciples in the belief of a future state, and
in the doctrine of the resurrection ; they saw
JMoses and Elijah still ExISTING, though the for-
mer had been gathered to his fathers upwards of
1400 years; and the latter had been translated
near 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] Ex-
actly parallel to this account is Dan. viii. 18. I
was in a deep †. i. e. (a trance) on my face to-
wards the ground; but he Touchéd me, and set
ºne 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
iikely that this transfiguration took place in the
alight, 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
presence of the solar light. Besides, St. Luke,
chap. ix, 37, expressly º that it was on the next
10. 10, 18.-f Ch. 16. 20. Mark 8. 30. & 9. 9.-g Mal. 4. 5.
Ch. 11. 14. Mark 9. 11.-h Mal. 4. 6. Luke 1. 16, 17. Acts S.21.
day after the transfiguration, that our Lord came
down from the mount.
Verse 9. Tell the vision to po man] See the
note on chap. xvi. 20. and further observe, that
as this transfiguration 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 accomplish-
ed vision and prophecy by his death and resur-
rection.
The whole of this emblematic transaction ap-
pears to me to be intended to prove, 1st. The
reality of the world of spirits, and the immortali-
ty of the soul. 2dly. The resurrection of the
body, and the doctrine of future rewards and
nishments, see chap. xvi. 27. 3dly. The abo-
ition of the JMosaic 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 JMediator between
od and man.
Verse 10. His disciples] Instead of His dis-
ciples, some MSS. with the Coptic, Armenian,
Vulgate, all the Itala except two, and Origen,
read simply, on Aca.0hrou, THE disciples, i. e. those
only who had been with him on the mount, Peter,
James and John. º
Why then say the scribes that Elias must first
come 2] As the disciples saw that Elijah return-
ed 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.
erse 11. Elias—shall first come and restore
all things.] Or, will º amozarazºrna's , this
word our Lord quotes from the Septuagint; who
render the Hebrew Bºx ºy nºns nº awny vehe-
sheb leb aboth &l banim, he will cause the heart of
the fathers to turn to the children, by of aroza'rag-
rhagi kapātav rarpo, ºrpoº vuov, who will convert or re-
store the heart of the father 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 fanciful restora-
tion of all men, devils, and damned spirits, is spo-
ken of as either being done, or begun by the
Chât cures rſ
A.M.; 40.2. 12 * But I say unto you, That
A. D. 28. e e
An olymp. Elias is come already, and they
–88 tº knew him not, but " have done
unto him whatsoever they listed: like-
wise * shall also the Son of man suffer
of them.
13 * Then the disciples understood that
he spake unto them of John the Baptist.
14 T * 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
CHAP. XVII.
a demoniac.
is lunatic, and sore vexed: for *, *.*.*
ofttimes he falleth into the fire, An olymp.
and oft into the water. 90.4
16 And I brought him to thy disciples,
and they could not cure him.
17 Then Jesus answered and said, & O
faithless and perverse generation, how
long shall I be with you? how long shall I
. 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.
a Ch. 11. 14. Mark 9. 12, 18.-b Ch. 14, 8, 10.-c Ch. 16. 21.--
d Ch. 11. 14.
e Mark 9. 14. Luke 9. S7.-f Ch. 4, 24. Acts 10. S8.-5 Mark
9. 19.
ministry of John ; but merely that he should
preach a doctrine, tending to universal reforma-
tion of manners, and should be greatly success-
ful: see Matt. iii. 1–7. and especially Luke iii.
3—15. where we find that a general reformation
had taken place. 1. Among the common people ;
2. Among the tax-gatherers; and 3. Among the
soldiers. And as John announced the 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 dis-
obedient 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, own arrayvoday
auroy. They have not acknowledged him. That
is, the Jewish rulers have not acknowledged him,
did not receive him as the forerunner of the Mes-
Sjah. But it appears that all the rest acknow-
ledged him as such ; and some, from the power
and demonstration of his preaching, were incli-
ned to think he was more, even the JMessiah him-
self: 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 trans-
figuration ; , they clearly apprehended that he
spoke of John the Baptist.
Verse 14. When they were come to the multi-
tude] 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 peo-
ple to hear the words of Christ! The assembly is
self-collected, and no delay on the preacher's side
discourages them—they continue 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!
neeling down to him] Or falling at his knees,
Žovuzreroy. The ancients consecrated the EAR to
•Memory; the FoEEHEAD to Genius; the RIGHT
HAND to Faith, and the KNEEs to JMercy; hence
those who entreated favour, ſ: at and touched the
knees of the person whose kindness they suppli-
cated.-See Wakefield's Commentary, and see
VoI. I. ( 21
**
the note on Exod. ix. 29. where the subject is
lagº, explained.
orse 15. JMy son—is lunatic] ×exhyla’s rat.
One who was most affected with his disorder at
the change and full of the moon. See on chap.
iv. 24. But this lunacy was occasioned by a de-
mon, see ver. 18. and Mark ix. 17. Luke ix. 38.
In this case, the devil intended to hide 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 fire, and oft into the
water.] The paroxysms of his disorder frequent-
ly 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
supernatural agency, and they had not faith
enough to interest the power of God in their be-
half, ver. 20. A spiritual disorder must have a
spiritual remedy... natural means, in such cases,
signify just—nothing.
Verse 17. O faithless and perverse genera-
tion () These and the following words may be
considered as spoken, 1. To the disciples, be-
cause of their unbelief, ver. 20. 2. To the fa-
ther of the possessed, who should have brought
his son to §. 3. To the whole multitude,
who were slow of heart to believe in him as the
Messiah, notwithstanding the miracles which he
wrought.—See KYPKE.
Perverse, 4tadºrhapspreyh, signifies 1. Such as are
influenced by perverse opinions, which hinder
them from receiving the truth: and, 2. Such as
are profligate in their manners.-KYPKE. 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 illuminated by what passed at
and after the #. guration: but at all times the
expression was applicable to the Jewish people.
erse 18. Jesus rebuked the devil] Deprived
him of all power to torment the child; and obli-
ged him to abandon his present usurped habita-
tion.
There are some souls whose cure God reserves
Power of faith.
*, *, * 19 Then came the ##;
Ajº. Jesus apart, and sai
—t- 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 mus-
tard-seed, ye shall say unto this moun-
tain, Remove hence to yonder place;
and it shall remove; and nothing shall be
impossible unto you.
ST. MATTHEW.
º
Christ foretells his ºth.
21 Howbeit this kind goeth not ºf ſº,
out but by prayer and fasting. A. º.p.
22 T And while they abode – 88° 4
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 third
day he shall be raised again. And they
were exceeding sorry.
24 T And * when they were come to
* Ch. 21. 21. Mark 11. 23. Luke 17. 6. 1 Cor. 12. 9.
& 13. 2.
b Ch. 16. 21. & 20. 17. Mark 8. 31. & 9. 30, 31. & 10.33. Luke
9. 22, 44. & 18.81. & 24.6, 7.-o Mark 9. 33.
to himself alone, and to whom all the applications
9f his ministers appear to be utterly ineffectual.
He sometimes does all without them, that they
may know they can never do any good without
him. QUESNEL.
Verse 19. Why could not we cast him out?]
They were confounded at their want of success
-but not at their want of faith, which was the
cause of their miscarriage . When the ministers
of the Gospel find their endeavours, with respect
to some places or persons, ineffectual; they should
come by private prayer, to Christ, humble them-
selves 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 wnbelief] Are we
preachers of the Gospel? Do the things of God
rest upon our minds with a deep and steady con-
viction? 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 begets in the peo-
le the same spirit which the preacher possesses.
Instead of azrts-law, unbelief; the famous Vatican
MS. and Cod. Cyprius, six others, Coptic, Ethio-
pic, Armenian, and Arabic, Origen and Chrysos-
tom, read oxyorus-lay, littleness of faith. The
disciples 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, intima-
ting a GREAT DEGREE of faith, because removing
mountains, which St. Paul, 1 Cor. xiii. 2. attri-
butes to ALL FAITH, i. e. the greatest possible de-
gree of faith, is attributed here by our Lord, to
that faith which is as a grain : mustard-seed.
However this may be, there can be no doubt that
our Lord, means, as BISHop PEARCE well re-
marks, a thriving and increasing faith; which,
like the grain of mustard-seed, from being the
teast of seeds, becomes the greatest of all herbs,
even a tree in whose branches the fowls of the
air take shelter—See WAKE FIELD's Comment,
and the note on chap. xiii. 32.
Verse 21. This kind goeth not out but by prayer,
&c.] Touro ºro ygyos, this kind, some apply to the
faith which should be exercised on the occasion,
which goeth not out, doth not eacert 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 the 11th or 12th century. It is wanting also
in the £º 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
Watican MS. leaves out whgata, fasting. I strong-
ly suspect it to be an interpolation ; §ut if it be,
it is very ancient, as Origen, Chrysostom, and
others of the primitive Fathers, acknowledge 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 understand, viz. that there are certain evil
ropensities in some persons, which, pampering
the flesh, tends to nourish and strengthen ; and
that self-denial and fasting, accompanied by
prayer to God, are the most likely means not
only to mortify such propensities, but also to de-
stroy them. For other remarkable circumstances
º to this case, see the notes on Mark ix.
17, &c.
Verse 22. They abode in Galilee] Lower Gali-
lee, where the city of Capernaum was.
The Son of man shall be betrayed into the
hands of men.] MexAet—rapadºdoo.82, et; zetpac-—
The Son of man is about to be delivered into the
hands, &c. I am fully of the mind of two emi-
nent critics, Grotius and Wakefield, that rapa-
didoo Bat should be here translated, delivered, or
delivered up, not betrayed : and that the agency
in this case, 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 Pontius Pilate—were
gathered together. º
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 the time
of Vespasian, see Josephus, WAR, book vii. c.
6. who ordered it afterward to be paid into the
Roman treasury. The word in the text, which
is generally translated tribute—ra étépax&c., sig-
iš. the didrachma, or two drachms. This
; of money was about the value of two Attic
rachms, each equal to fifteen pence of our mo-
ney. The didrachma of the Septuagint, men-
162
He is called upon
A. M., 4:2. Capernaum, they that received
A. D. 28. º
Ajº. " tribute 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 * take
custom or tribute 7 of their own children,
or of strangers ?
a Called in the original, didrachma, being in value fifteen
ence. See Exod. S0, 18. & 38. 26.-b Exod. 30. 13. Gal. 4. 4.
eb. 4, 15. Neh. 10. S2. &
tioned 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 Alexan-
dria, the place where the Septuagint translation
was made; for the half-shekel mentioned in the
above passage, they render mala’u row did p22.4 ov,
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 chil-
dren of God are subject to all civil laws in the
places where they live—and should pay the taxes
ievied on them by public authority; and though
any of these should be found unjust, THEY rebel
not, as their business is not to reform the politics
of nations, but the morals of the world.
Verse 26. Then are the children free.] As this
money is levied for the support of that temple,
of which I am 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?7. 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, a rathpa, a stater. This piece of money
was equal in value to four drachms, or two she-
kels, ſº shillings of our money), and conse-
uently was sufficient to pay the tribute for our
ord 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 admiring
the wisdom of Christ that discovered it there 2
If it was not before in the mouth of the fish, who
can help admiring the power of Christ, that im-
pelled 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 2 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, how-
ever small the thing itself may be.
. The account of the transfiguration, the pecu-
liar case 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 sub-
ject of the transfiguration, nothing need be ad-
ded : I have given that sense to it which the
circumstances of the case, the construction of
| CHAP. XVII.
to pay the tribute.
26 Peter saith unto him, Of Aº ‘º
strangers. Jesus saith unto him, Ajiyip.
Then are the children free. _901; 4: .
27 Notwithstanding, “ lest we should
offend them, go thou to the sea, and cast
an hook, and take up the fish that first
cometh up ; and when thou hast opened
his mouth, thou shalt find "a piece of
money: that take, and give unto them for
me and thee. -
c Rom. 14. 19, 1 Thess. 5. 22. 1 Cor. 8, 13.—d Or, a stater.
It is half an ounce of silver, in value 2s. 6d. after 5s, the
Otlil Cé.
the words, and the analogy of faith Warrant.
That others have understood the whole transac-
tion differently, is readily granted. Some of the
foreign critics who are also called Divines, 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 overcome by watch-
ing 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 unfre-
quent near some motintains) by which the dis-
ciples 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 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 1 it is good
for us to be here, let us make three tabernacles,
&c. but in a short time, having recovered 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
occasion 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 learn-
ed men, to this extraordinary transaction ; a
mode of interpretation only calculated to support
that system, which makes it an important point
to deny and decry all supernatural and miracu-
lous influence, and to explain away all the spiritu-
ality of the New Testament. Whatever inge-
nuity may be in this pretended elucidation, every
unprejudiced person must see that it can never
be brought to accord with the letter, and concomi-
tant circumstances 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 super-
natural agency ; and could they succeed in
this, of what value, or indeed, utility, could the
whole New Testament be to mankind 2 We
might be well astonished to find such a history,
with such a great variety of curious, and appa-
163
fWho is greatest in
rently interesting circumstances:-a wondrous
person, labouring, preaching, suffering, dying,
&c. &c. without having scarcely any thing in
view, but a sort of merely moral reformation of
the outward man : Truly, this
“Is like an ocean into tempest toss'd,
To waft afeather, or to drown a fly.”
But the truth of God's miraculous interpositions,
the miracles of the New Testament, demoniacal
possessions and influence, the atonement, the in-
spiration of the Holy Spirit, the regeneration of
the corrupted human heart, &c. &c. must not be
given up to please a certain description of per-
sons, who have no commerce with God them-
selves, and cannot bear that others should either
have or pretend to it.
3. The miracle wrought for the paying of the
tº periºus money, is exceedingly remark-
able.
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 mira-
cle for the following purposes: 1. More forcibly
to impress the minds of his disciples, and his fol-
lowers in general, with the necessity and proprie-
ty of being subject to all the laws of the different
*—
ST. MATTHEW.
the kingdom of heaven.
states, kingdoms, &c. wheresoever the providence
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 interest-
ed in behalf of his true disciples.
3. To teach all believers a firm trust and re-
liance on Divine Providence, the sources of
which can never be exhausted; and which, di-
rected by infinite wisdom and love, will make
every provision essentially requisite for the com-
fort and support of life. . #. 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 2
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 ordinance of man for the Lord's sake; and
while his grace and providence render this obe-
dience, in things both spiritual and secular, possi-
ble, 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.
CHAPTER XVIII.

The disciples inquiring who should be greatest in Christ's kingdom, 1.
mend humility, simplicity, and disinterestedness, 2–6.
mends mortification and ºft 8, 9. Charges them to avoid giving offence, 10, 11.
62
of him who has lost sheep
with an offending brother, 15–18.
He takes occasion to recom-
Warns them against offences, 7. Recom-
Parable
out of his flock, consisting of one hundred, 12–14. How to deal
.4 gracious promise to social prayer, 19, 20. How often an
offending brother who expresses sorrow, and promises amendment, is to be forgiven, 21, 22.
The
parable of the king, who calls his servants to account, and finds one who owed him ten thousand
talents, who, º; wnable to pay, and imploring mercy, is forgiven, 23–27.
who treated his fe
A. M. 4032. T * the same time came
A. D. 28. tº wº
An. Olymp. the disciples unto Jesus,
* saying, " Who is the greatest
in the kingdom of heaven?
a Mark 9. 33. Luke 9. 46. & 22. 24.—b Ch. 24. 45.
NOTES ON CHAP. XVIII.
Verse 1. At the same time] Or hour; but aga
is frequently used to signify some particular time:
however, instead of aga, three MSS. all the Itala
but four, and Origen, read hºegº, 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 that of a temporal one 2 Hence they wished
to know whom he would make his prime minis-
ter,-whom his general—whom his chief chancel-
lor—whom supreme judge, &c. &c. Is it he who
first became thy disciple, or he who is thy nearest
relative, or he who has most frequently enter-
tained thee, or he who is the oldest, merely as to
years? Could this inquiry have proceeded 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
kingdom was not of this world ! See Mark. x.
35, &c. John xviii. 10, &c. The disciples having
lately seen the keys gºvered to Peter, and found
|
low-servant unmercifully, who owed him but a small sum, 28–30.
ment inflicted on this unmerciful servant, 31–35.
Of the same person,
Of the punish-
2 And Jesus called a little **, *.
child. unto him, and set him ºf
in the midst of them, _991. 4.
3 And said, Verily I say unto you, Except
ol m &
ºp
Ch. 20. 20, &c. Mark 10. 37. Acts 1. 6.
that he, with James and John, had been privileged
with being present at the transfiguration, it is no
wonder if a measure of jealousy and suspicion be-
gun 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 conver-
sation mentioned chap. xvi. 18, 19. or by the act
mentioned in the conclusion of the preceding
chapter. Had they thought that any such supe-
riority 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. phorus says,
this was Ignatius, who was afterward bishop of
JAntioch, 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 Čredulous.
Verse 3. Except ye be converted] Unless ye be
saved from those prejudices which are at present
§
CHAP.
*** Ye be converted and become as
Aºi... little children, ye shall not enter
–89 tº into the kingdom of heaven.
4 * Whosoever therefore shall humble
himself as this little child, the same is
greatestin the kingdom of heaven.
5 And, * whoso shall receive one such
little child in my name, receiveth me.
6 " But whoso shall offend one of these
little ones which believe in me, it were
better for him that a millstone were
hanged about his neck, and that he were
drowned in the depth of the sea.
7 ºf Wo unto the world because of
offences! for * it must needs be that
**
a Psa. 131. 2. Ch. 19. 14. Mark 10, 14. Luke 18. 16. 1 Cor. 14.
20. 1 Pet. 2. 2.-b Ch. 20. 27. & 2S. 11.-c Ch. 10.42. Luke 9.4ſt.
.Necessity of
so baneful to your nation,” (seeking a temporal
and not a spiritual kingdom) unless ye be clo-
thed with the spirit of humility, ye cannot enter
into the spirit, design and privileges of my spiri-
tual and eternal kingdom. The name of this
kingdom should put you in mind of its nature.—
I. The KING is heavenly; 2. His subjects are
heavenly-minded ; 3. Their country is heavenly,
for they are strangers and pilgrims upon earth;
4. The goverNMENT of this kingdom is wholly
spiritual and divine. See on ch. iii. 2. -
•And become as little children], i. e. Be as truly
without worldly ambition, and the lust of power,
as little children are, who act among themselves
as if all were equal.
Verse 4. Whosoever therefore shall humble
himself] So great is the disparity between the
kingdom of Christ, and the kingdom 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 inti-
mates also, that wherever this principle should be
found, it would save its possessor from seeking
worldly honours or earthly profits, and from seek-
ing to be a ruler over his brethren, or a lord in
God's heritage.
Verse 5. One such little 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. “Whoso-
ever will receive, i. 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 stumbled—to go into the spirit of the world,
or give way to sin, -such an one shall meet with
the most exemplary punishment.
Let those who act the parts of the devil, in
tempting others to sin, hear this declaration of
our Lord, and tremble.
•4 millstone] Muxor ovuzos, an ass's millstone,
because in ancient times, before the invention of
wind and water mills, the stones were turned
ºne. by slaves, but commonly by asses or
37??&lé23,
XVIII. self-denial.
offences come; but f wo to A. *º.
that man by whom the offence aº.
cometh ! - CCL 4: .
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 ha-
ving 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 enter into life with one eye, ra-
ther than having two eyes to be cast into
hell-fire. º -
10 T Take heed that ye despise not
- - * .
d Mark 9.42. Luke 17. 1, 2–e Luke 17. 1. 1 Cor. 11. 19.--
- f Ch. 26. 24.—g Ch. 5; 29, 30. Mark 9.43, 45.
Drowned in the depth of the sea..] It is sup-
posed that in Syria, as well as in Greece, this
mode of punishing criminals was practised; es-
pecially in cases of parricide, and when a per-
son was devoted to destruction for the public
safety, as in cases of plague, famine, &c. That
this was the custom in Greece, we learn from
the Scholiast on the Equites of Aristophanes.
Oray yag &ºrefroyºrovy rivac, 3ago; wºro ray ºrgazhatov
exgeºay. When a person was drowned, they hung
a weight, (wrigéoxey Atºoſ, Suidas) a vast stone
about his neck. See the ancient Scholia upon
the Equites, lin. 1360. and Suidas, in vºragéoxov
Aubov. ... We find also that it was a positive insti-
tute of the ancient Hindoo law. “If a woman,”
says the precept, “cause any person to take poi-
son, sets fire to any person's house, or murders a
man, then the magistrate, having bound a stone
to her neck, shall drown her.”—Halhead's Code
of Gentoo laws, 4to. edition, page 306. -
Verse 7. Wo () or, alas ! oval. It is the opi-
nion of some eminent critics, that this word is
ever used by our Lord to express sympathy and
CO70C87°72.
. Because of offences] Scandals, stumbling-
blocks, persecutions,
& For it must needs be that offences come]. Ayayan
22g esty ax6aty ºrg grayózza, for the coming of of:
fences is unavoidable. º is the wickedness of
men, such their obstimacy, that they will not come
unto Christ that they may have life, but des-
perately continue deceiving and being deceived.
In such a state of things, offences, stumbling-
blocks, persecutions, &c. are unavoidable.
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 beholdj. Our Lord here
not only alludes to, but in my opinion establishes
the notion received by, almost all nations, viz.
That every person has a guardian angel, and that
these have always access to God, to receive or-
.ders relative to the management of their charge,
See Psal. xxxiv. 8. Heb. i. 14. • .
Jllways behold the {...}. Hence, among the
Jews, the angels were styled Bºb Pºp, malakey
anim, angels of the face, and Michael is said to
e Bºen nºw, sar ha-panim, the prince of the face.
This is an allusion to the privilege granted by
1.65
The lost sheep.
*.*.*.* one of these little ones; for I
say unto you, That in heaven
* their angels do always * be-
face of my Father which is in
Aºp.
hold the
heaven.
11 * For the Son of man is come to save
that which was lost.
12 " How think ye 2 if a man have a
hundred 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 ?
13 And if so be that he find it, verily I
say unto you, He rejoiceth more of that
sheep, than of the ninety and nine which
went pot astray. 2
ST. MATTHEW.
The offending brother.
14 Even so it is not the will º º
of your Father which is in hea- A. olymp.
ven, that one of these little ones —ººt-
should perish.
15 T 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 has gained thy
brother. . . . -
16 But if he will not hear thee, then
take with thee one or two more, that in
* the mouth of two or three witnesses
every word may be established. -
17 And if he shall neglect to hear them,
tell it unto the church: but if he neglect
to hear the church, let him be unto thee as
a Ps. 34.7. Zech. 13.7. Hebr. 1. 14.—b Esth. 1. 14. Luke 1. 19.
c Luke 9. 56. & 19. 10. John 3. 17. & 12.47.-d Luke 15. 4.
eastern monarchs to their chief favourites; a
privilege which others were never, permitted to
enjoy. The seven princes of Media and Persia,
who were the chief favourites, and privy-counsel-
lors of Ahasuerus, are said to see the king's face.
Esth. i. 14. see also 2 Kings xxv. 19. and Jerem.
li. 25. Our Lord's words give us to understand,
that humble-hearted, childlike disciples, are ob.
#. of his peculiar care, and constant attention.
The clause, gy ovgayout, in the heavens, is wanting
in several MSS. Versions, and Fathers.
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] Aroxaxoc. In Rev. ix.
11. Satan is called Azroxxway, Apolluon, the de-
stroyer, 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 destroy-
er and the destroyed,—the desolator and the de-
solated,——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 dis-
covered, nor in any of the ancient Versions.
Verse 12. Doth he not leave the ninety and
nine, and goeth into the mountains]. So our com-
mon translation reads the verse; others, Doth he
zlot leave the ninety and nine UPoN THE MoUNTAINs,
and go, &c. This latter reading appears to me
to be the best; because 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
on E 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 refers to the angels who kept not their
first estate, and that they are in number to men
as NINETY-NINE are to oxE. But it is likely
e Lev. 19. 17. Ecclus. 19. 18. Luke 17. S.—f James 5. 20. 1 Pet. 3.
1.—g Deut. 17. 6. & 19. 15. John 3. 17.2 Cor. 1S. 1. Heb. 10. 28.
*—
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, (ch. 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 instruction and comfort to backsli-
ders.—How hardly does Christ give them up !
Verse 13. He rejoiceth more] . It is justly ob-
served by one on this verse, that it is natural for
a person to express unusual joy at the fortunate
accomplishment of an unea pected 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 provision had not been made for it; but
that though light came into the world, it prefer-
red darkness to light, because of its attachment to
its evil deeds.
Verse 15. -
ber of the same religious society, sin against thee,
1. Go and reprove him alone,—it may be in per-
son; if that cannot be so well done, by thy mes-
senger; or in writing (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 afterward, if
need require, bear witness of what was spoken.
If even this do not succeed, then, and not before,
Verse 17. 3. Tell it wnto the church] Lay the
whole matter before the congregation of Chris-
tian believers, in that place of which he is a mem-
ber, or, before the minister and elders, as the re-
presentatives of the church or assembly; if all
this avail not, then, -
Let him be unto thee as a heathen man and a
publican] To whom thou art, as a Christian, to
owe earnest and persevering good will, and acts
of kindness; but have no religious communion
with him, till, if he have been convicted, he ac-
knowledge his fault. Whosoever follows this
threefold rule, will seldom offend others, and
never be offended himself. J. WESLEY.
Reproving a brother who had sinned, was a po-
sitive command under the law. See Lev. xix,
If º brother] Any who is a mem-
I
Promises of Christ
*** a heathen man and a publican.
#. 18, Verily I say unto you,
- 9% tº b Whatsoever ye shall bind on
earth, shall be bound in heaven: and
OHAP.
XVIII.
whatsoever, ye shall loose on A,”,º.
earth, shall be loosed in heaven. An olymp.
19 “Again I say unto you, That –$ºtt—
if two of you shall agree on earth, as
to his disciples, &c.
a Rom. 16, 17. 1 Cor. 5.9. 2 Thess. 3. 6, 14.2 John 10.
b Ch. 16. 19. John 20. 23. 1 Cor 5.4—s Ch. 5. 24. -
17. And the Jews have a saying, that one of the
causes of the ruin of their nation was, “JNo man
zeproved 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 directions for your conduct to an offend-
ing brother, will be accounted just, and ratified
by the Lord. See on ch. xvi. 19. and to what is
there said, the following observations may be pro-
fitably added. -
Oa'a gay Ghormºre—wat oora eczy avahºre. Binding
and loosing, in this place, and in Matt. xvi. 19. is
generally 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 JMishna, and from
thence commonly used by the later Rabbins, when
they treat of ritual subjects, that binding signifi-
ed, and was commonly understood by the Jews at
that time, to be a declaration that any thing was
wnlawful to be done : and loosing signified on the
contrary, a declaration that anything may be law-
fully done. Our Saviour spoke to his disciples 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 man-
ner of reason why we should conclude that it was
obscure to them. The words bind and loose, are
used in both places in a declaratory sense of
things, not of persons. It is 3 and $22, 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 afterward enlarged to all the
apostles. St. Peter had made a confession, that
Jesus was the Christ, the Son of God. His con-
fession of the divinity 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 believe. 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 sup-
pose that it was not, yet to them 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 Pen-
tecost; and that for the Gentiles, when he admit-
ted Cornelius into the church. And this was the
reward of his first confession, in which he owned
Jesus to be the promised JMessiah. And what St.
Peter loosed, i. e. declared as necessary to be be-
lieved and practised by the disciples here, was ra-
tified above. And what he declared 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
interpretation of the true notion of binding and loos-
ing. It is a noble one, and perfectly agrees with
the ways of speaking then in use among the Jews.
It is observable, that these phrases of binding and
loosing occur no where in the New Testament,
but in St. JMatthew, who is supposed to have writ-
4. -
ten 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. Wot-
ton's Miscell. Discourses, vol. i. p. 309, &c. &c.
“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 li-
berty to teach what is Bound and what is Loose.”
Strype's Preface to the Posthumous Remains of
Dr. Lightfoot, page 38.
Verse 19. Again. I say writo you] The word
agny, 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 several of the Itala. 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 authori-
ty as the above) he has ever used, and to take in
nothing that he did not speak. It makes the
passage much more emphatic—Again, VERILY I
say writo you, &c. .
If two % you shall agree] Xug?oyns worly, sympho-
nize, or harmonize. It is a metaphor taken from
a number of musical instruments set to the same
key, and playing the same tune: here, it means a
perfect agreement of the hearts, desires, wishes,
and voices, of two or more persons praying to
God. It also intimates that as a number of musi-
cal instruments, skilfully played, in a good con-
cert, are pleasing to the ears of men, so a num-
ber 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 binding 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 encourage-
ment to pray ! even to two, if there be no more
disposed to join in this heavenly work.
erse 20. For where two—are gathered toge-
ther in my name] There are many sayings among
the Jews almost exactly similar to this, such as,
Wherever even two persons are sitting in discourse
concerning the law, the Divine presence is among
them.—See much more in Schoetgen. 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 ap-
pointed his worship, he spoke and said, ‘With
this worship º 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 remember 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 en-
joyeth 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 Brah-
ma, whose mature is incorruptible; wherefore,
the omnipresent Brahma, Is PRESENT IN THE
worship.’”—See the Bagvat Geeta, p. 45, 46.
- 167 . .
Pardon of injuries.
**.*.* touching any thing that they
4. º shall ask, * it shall be done for
—ºtt- them of my Father which is in
heaven.
20 For where "two or three are gather- |
ed together in my name, there am I in
the midst of them.
21 || Then came Peter to him, and said,
Lord, how of shall my brother sin against
me, and I forgive him 2 ° till seven times 7
22 Jesus saith unto him, I say not unto
thee, Until seven times : " but, Until se-
venty times seven.
ST. MATTHEW.
The insolvent debtor.
23 Therefore is the kingdom *, *, *.
of heaven likened unto a cer- An olymp.
tain king, which would take ac- –$ºtt-
count of his servants.
24 And when he had begun to reckon,
one was brought unto him which owed
him ten thousand ' 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
a 1 John S. 22. & 5, 14.—b Dan. 2. 17, 18. John 14. 13-15. &
16. 28. Acts S. 16. & 4. 7. 1 Cor. 5. 4.—c Luke 17. 4.—d Ch. 6.
14. Mark 11.25. Col. 3. 18.
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 different places of the creation, (which
is a very possible case) this promise states, that
Jesus is in each of them. Cam 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?] Though seven was
a number of perfection among the Hebrews, and
often meant much more than the units in it im-
ly; yet it is evident that Peter uses it here in
its plain literal sense, as our Lord's words suffi-
ciently testify. It was a maxim among the Jews,
never to forgive more than thrice: Peter en-
larges this charity more than one half; and our
Lord makes even his enlargement septuple, see
ver. 22. Revenge is natural to man, i. e. man is
naturally a vindictive being, and, in consequence,
nothing is more difficult to him than forgiveness of
injuries. º
Verse 22. Seventy times seven.] There is some-
thing very remarkable in these words, especially
if collated with Gen. Ív. 24, where the very same
words are used—“If any man kill LAMECH, he
shall be avenged seventy times seven.” The just
God punishes sin in an exemplary manner. Sin-
ful man, who is exposed to the stroke of divine
justice, should be abundant in forgiveness, espe-
cially as the merciful only shall find mercy. 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, %. such, is that
which is given wantonly, maliciously, and without
ANY PRovoc ATION. 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 of.
fence, 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 * times; and every
1
e A talent is 750 ounces of silver, which, after five shillings
the ownce is 1871. 10s.-f 2 Kings 4. 1. Neh. 5. 3.−g Or, 5:-
sought him.
º shall give an account of himself to God.
very 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 multitudes
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 ser-
vant could possibly owe such a sum as is here
mentioned.
Verse 24. Ten thousand talents.]. Muguay Ta-
A&yºrov, a myriad of talents, the highest number
known in Greek arithmetical notation. An im-
mense sum, which, if the silver talent be design-
ed, 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 em-
pire . See the note on Exod. xxv. 34. The mar-
gin above is incorrect.
Verse 25. He had not to pay]. That is, not
being able to § As there could not be the
Smallest probability that a servant, wholly de-
endant on his master, who was now absolutely
insolvent, could ever pay a debt he had con-
tracted of more than 67 millions: so is it impos-
sible for a sinner, infinitely indebted to Divine
Justice, ever to pay a mite out of the talent.
Commanded him to be sold—his wife—children,
&c.] Our Lord here alludes to an ancient custom
among the Hebrews, of selling a man and his fa-
mily, 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 Romans.
Verse 26. Fell down and worshipped him] IIpo-
aezvyet avºra, crowched as a dog before him, with
the greatest deference, submission, and anxiety.
ave patience with me] Maxpo5uana cy ar' sºot,
be long minded towards me—give me longer space.
The means which a sinner should use to be
saved, are, I. 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—I will
pay thee all. A sinner may be said, according
to the oeconomy of grace, to pay all, when he
brings the sacrifice of the Lord Jesus to the
throne of justice, by faith; thus offering an equi-
valent for the pardon he seeks, and paying all he
owes to Divine justice, by presenting the blood of
the Lamb.
How God resents CHAP.
A.º.º. patience with me, and I will
A. gig.p. pay thee all.
99.4 27 Then the lord of that ser-
vant 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 " 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, tº Have
patience with me, and I will pay thee
all.
30 And he would not: * but went and
cast him into prison, till he should pay the
debt.
a The Roman penny is the eighth part of gº oººº, which,
after 5s. the ounce, is seven-pence half-penny. Ch. 20. 2.-0 Psa.
32. 1. & 78. 38.-c James 2, 13.
Verse 27. JMoved 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 half-penny, English. The original
word should be retained, as our word penny, does
not convey the seventh part of the meaning. A
hundred denarii would amount to about 31, 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] Kpatna as autov ºrvºye.
There is no word I am acquainted with, which so
fully expresses the meaning of the original ºrwye;
as the Anglo-Saxon term throttle ; it signified
(like the Greek) to half-choak a person, by seiz-
ing his throat. -
Verse 29. Fell down at his feet] This clause is
wanting in several ancient MSS. Versions, and
Fathers. Several printed editions also have
omitted it; Griesbach has left it out of the text.
Pay thee all.] IIayra, all, is omitted by a mul-
titude of MSS. Versions, and Fathers.
Verse 30. And he would not, &c.] To the un-
merciful God will show no mercy; this is an eter-
mal purpose 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-ser-
vant'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 for-
gives 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 unmerci-
ful, 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 P, Oh! think on that,
And mercy then will breathe within your lips,
Like man new made.—
Tho' justice be thy plea, consider this,
That in the course of justice, none of us
Should see salvation ; we do pray for mercy;
VoI. I. ( 22 °) 4.
XVIII.
31 So when his fellow-servants *, *::::::
saw what was done, they were Ajºymp.
very sorry, and came and told -*—t
unto their lord all that was done.
32 Then his lord, after that he had called
him, said unto him, O thou wicked ser-
vant, I forgave thee all that debt, be-
cause thou desiredst me :
33 Shouldest not thou also have had
compassion on thy fellow-servant, even
" as I had pity on thee ? *.
34 And his lord was wroth, and deliver-
ed him to the tormentors, “till he should
pay all that was due unto him.
35 So likewise,shall my heavenly Fa-
ther do also unto you, if ye from your
hearts & forgive net every one his bro-
ther their trespasses.
cruelly, &c. in man.
d Luke 6 36 —e Ch. 5, 25, 26. & 6. 12-14 —f Prov. 21. 13. Ch.
6. 12. Mark 11. 26. James 2. 13.-g Mark 11. 26. Lev. 19. 18.
Eph. 4.2 Col. 3. 13. James 2. 18.
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 followers of Christ, and to the spirit of his
Gospel; that through the respect they owe to
their Lord and Master, and through the concern
they feel for the prosperity 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 2–Confounded.
What shall he answer?—He is speechless t
Verse 33. Showldest not thou also have had com-
assion]. Ovº ed'ei was ore, Did it not become thee
also 2 What a cutting reproach . It became
ME to show mercy, when thou didst earnestly en-
treat me, because I qm. MERCIFUL. 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 tormentorsl Not
only continued captivity is here intended, but
the tortures to be endured in it. If a 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 Asiatics, to induce him
to confess. . In the punishments of China, a great
variety of these appear; and probably there is
an allusion to such torments in this place. Be-
fore, he and all that he had were only to be sold.
Now, as he has increased his debt, so he has in-
creased 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 fol-
low in our dealings with others. 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 imitate. 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 ser-
160
Christ heals
vant, who has offended thee, and humbly asks for-
iveness 2 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, then, canst thou ever expect to see the
face of the just and merciful God 2 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 feet; and the
debtor or tenant, utterly insolvent, prayed for a
little longer time, hoping God would enable him
to pay ń. all ; but to these things thy ſº
heart and seared conscience paid no regard .
monster of ingratitude : Scandal to human na-
ture 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 GRIESBACH, and other eminent critics,
because they are wanting in some of the very best
MSS. most of the Versions, and by some of the
chief of the Fathers. The words are evident-
ly an interpolation : the construction of them is
utterly improper; and the concord false.
In our common method of dealing with insol-
vent debtors, we in some sort imitate the Asiatic
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 hu-
7manity can devise. If the person be poor, or
CO7?l, ...: poor, is his imprisonment likely to
lead him to discharge his debt 2 His creditor may
rest assured that he is now further from his ob-
ST. MATTHEW.
the multitudes, &c.
ject than ever; the man had no other way of
discharging the debt, but by his labour; that is
now impossible, through his confinement, 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, re-
venge, 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 treating
without mercy such as are unable to satisfy them
—whether this can be allowed to a Christian,
who is bound to imitate his God and Father ? To
a debtor, who can expect forgiveness only on the
condition of forgiving others ? To a servant who
should obey his Master P and to a criminal, who
is in daily expectation of his Judge and final sen-
tence 2" Little did he think, when he wrote this
sentence, that himself should be a melancholy
proof, not only of human weakness, but of the re-
lentless 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 be-
fore
The unbridled and extravagant appetites of
men, sometimes require a rigour even beyond the
law, to suppress them. While then we learn
lessons of humanity 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
heals, 1, 2.
riage explained, 3–9.
The question of the Pharisees concerning divorce answered, and the doctrine of mar-
The inquiry of the disciples on this subject, 10. Our Lord's answer, ex-
laining the case of eunuchs, 11, 12. Little children brought to Christ for his blessing, 13–15.
he case of the young man who wished to obtain eternal life, 16–22. Our Lord's ºft. on this
case, in which he shows the difficulty 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. How many of the first shall be list, and the
last first, 30.
*.*.* A*. it came to pass, " that,
* > * * * when Jesus had finished
these sayings, he departed from
Galilee, and came into the coasts of Ju-
dea beyond Jordan;
—u—
An. Öiymp.
CCII, 1.
*
a Mark 10. 1. John 10.40
NOTES ON CHAPTER XIX.
Verse 1. Beyond Jordan.] Or, by the side of
Jordan. Matthew begins here to give an ac-
count of Christ's journey, (the only one he men-
tions) 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 furlongs, or seven miles
and a half from Jordan to the western side of it.
See Joseph. WAR, book iv. chap. 8. sect. 3. It
2 ” And great multitudes fol- A. M. was.
A. D. 29.
lowed him; and he healed them A. olºp.
there. CGII.1.
3. T The Pharisees also came unto him,
tempting him, and saying unto him, Is it
b Ch. 12, 15.
---ºr-
****
seems, therefore, most probable, that the course
of Christ's journey led him by the side of the
river Jordan, not beyond it. #. the Greek
Word regay, 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
curiosity—and some to ensnare him.
Verse 3. Tempting him'ſ "Trying-what answer
he would give to a question which, however deci-
ded by him, would expose him to censure.
Is it lawful—for every cause?] Instead of array,
fault, cause, reason, three MSS. and the Coptic
170
The Pharisees' question
A.M., 4.33. lawful for a man to put away his
A. D. 29. *
An olymp. wife for every cause 2
Sºlº 4 And he answered and said
unto them, Have ye not read, " that he
which made them at the beginning, made
them male and female, -
5 And said, " For this cause shall a
a Gen. 1. 27. & 5. 2. Mal. 2. 15.-b Gen. 2. 24.
CHAP.
XIX.
man leave father and mother, A.M. º.
and shall cleave to his wife : An Ólymp.
and “ they twain shall be one -&lt;
flesh 2
6 Wherefore they are no more twain,
but one flesh. What therefore God hath
joined together, let not man put asunder.
concerning divorce.
Mark 10.5-9. Ephes. 5. 31.—c 1 Cor. 6. 16. & 7. 2.
version read aft, agruay, sin or transgression : this
was probably the original reading—the first syl-
lable being lost, agruay alone would remain, which
a subsequent transcriber would suppose to be a
mistake for autuzy, and so wrote it : hence this
various reading. What made our Lord's situa-
tion at present so critical in respect to this ques-
tion was . At this time there were two. famous
divinity and philosophical schools among the
Jews, that of SHAMMAI, and that of HILL EL.
On the question of divorce, the school of Sham-
avai maintained, that a man could not legally put
away his wife, except for whoredom. The school
of #; 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 i. p. 379. By answering the question, not
from Shammai or Hillel, but from JMoses, our
blessed Lord defeated their malice and con-
founded their devices.
Verse 4. He which made them at the begin- |
ning] When Adam and Eve were the first of
human kind.
JHade 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 in-
stitution of God. Christ will never accommo-
date his morality to the times, nor to the inclina-
tions 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 connexion. A man shall
leave, (karaxel-poa, wholly give †). father and
mother—the matrimonial union being more inti-
mate and binding than even paternal or filial
affection —and shall be closely united, argognox-
An Sha'arat, shall be firmly cemented to his wife.
A beautiful metaphor, which most forcibly inti-
mates that nothing but death can separate them :
as a well glued board will break sagner in the
whole wood, than in the glued joint. "So also the
Hebrew word pan dabak implies. e
JAnd they twain shall be one flesh. 2) Not only
meaning, 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 Sup-
port, desires and inclinations, joys and sorrows.
Further it appears to me, that the words in Gen.
ii. 24. "ins nwa', lebasar achad, for one flesh, which
our Lord literally translates, mean also, that
children, compounded as it were of both, should be
the product of the matrimonial connexion. Thus,
they two (man and woman) shall be for the pro-
ducing of one flesh, the very same kind of hu-
man creature with themselves. See the note on
Gen. ii. 24.
Verse 6. What therefore God hath joined to-
gether] Xvysésváay, yoked together, as ozen in the
{...} where each must pull equally, in order to
ring it on. Among the ancients, when persons
were newly married, they put a yoke upon their
necks, or chains upon their arrns, 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 representing the marriage of Cupid and
Psyche, in the collection of the Duke of Marl-
borough : it may be seen also among Baron
Stoch’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 it can be expressed. 2. Both
are vailed, to show that modesty is an inseparable
attendant on pure matrimonial connexions. 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 {.. 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 marriage union is a state of
thraldom or slavery) but it is a chain of pearls :
to show that the union is precious, lºft. and
delightful. 5. They hold a dove, the emblem of
conjugal fidelity, which they appear to embrace
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 represented as having gone before them,
preparing the nuptial feast ; to intimate that
active affections, warm and cordial love, are to be
to them a continual source of comfort and enjoy-
ment ; and that this is the entertainment 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
Jruits ; to intimate, that a matrimonial union of
this kind, will generally be blest 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
ſervently. Thus love begins and continues this
sacred union ; as to end, there can be none, for
God hath yoked them together,
171 .
Of divorce, and
A. M. 493. 7 They say unto him, “Why
A:3; did Moses then command to
—ººth- give a writing of divorcement,
and to put her away?
8 He saith unto them, Moses, because 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
ST. MATTHEW.
of adultery, &c.
shall put away his wife, except A.M. º.
it be for fornication, and shall Aſſº.
marry another, committeth adul- – º –
tery: and whoso marrieth her which is put
away doth commit adultery.
10 His disciples say unto him, " If the
case of the man be so with his wife, it is
not good to marry. -
11 But he said unto them, * All men
a Deut. 24. 1. Ch. 5. 31. Mark 10. 4. Luke 16. 18.-b Ch. 5. 32.
Mark 10, 11. Luke 16. 18. 1 Cor. 7. 10, 11.
c Gen. 2. 18. Prov. 21. 9, 19. i Cor. 7. 30, 40. –d 1 Cor. 7.
2, 7, 9, 17.
A finer or more expressive set of emblems has
never, I believe, been produced even by modern
refined taste and ingenuity. This group of em-
blematical figures"is engraved upon an º by
Tryphon, an ancient Grecian artist. fine
drawing was made of this by Cypriani, and was
engraved both by Bartolozzi and Sherwin. See
one of these plates in the second volume of Bry-
ant's Analysis of Ancient Mythology, page 392.
Verse 7. Why did JMoses then command to give
a writing of divorcement 2] It is not an unusual
case for the impure and unholy to seek for a jus-
tification of their conduct from the law of God
itself; and to wrest Scripture to their own de-
struction. I knew a gentleman, so called, who
professed deep reverence for the Sacred Writings,
and, strange as it may appear, was outwardly ir-
reproachable in every respect but one ; that was,
he kept more women than his wife. This man
frequently read the Bible, and was particularly
conversant with those places that spoke of or
seemed to legalize the polygamy of the patri-
archs /
.# writing of divorcement] See the form of it in
the note on chap. v. 31. •
Verse 8. JMoses, because of the hardness of
gour hearts.] It is dangerous to tolerate the least
evil, though prudence itself may require it : be-
cause toleration, in this case, raises itself insen-
sibly into permission, and permission soon sets up
for command. Moses perceived 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 oxxh-
gozagölz, is understood in this place by some
learned men.
From the beginning it was not so.] The Jews
named the books of the Law from the #: word
in each. Genesis they always term Bereshith,
nºwsºn, which is the first word in it, and signifies,
In the beginning. It is probable that our Lord
speaks in this way here, in 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 he or his family prac-
tise polygamy. But our Lord, by the beginning,
may mean the original intention or design.
erse 9. Eaccept it be for fornication] See on
chap. v. 33. The decision of our Lord must be
very unpleasant 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 divorced person, were adulterers ; and
heavy judgments were denounced, in their law,
against such : and as the question was not set-
tled by the schools of Shammai and Hillel, so as
to ground national prºce on it: therefore they
17 -
were obliged to abide by the positive declaration
of the law, as it was popularly understood, till
these eminent schools § proved the word had
another meaning. The grand subject of dis-
pute 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, niny eruath :—
this the school of Shammai held to mean whore-
dom, or adultery ; but the school of Hillel main-
tained that it signified any corporeal defect, which
rendered the person deformed, or any bad temper
which made the husband's life uncomfortable.
Any of the latter a good man might bear with ;
but it appears that Moses permitted the offended
husband to put away the wife on these accounts,
merely to save her from cruel usage.
In this discóurse, our Lord shows that mar-
riage (except in one case) is indissoluble, and
should be so. 1st, By Divine institution, ver. 4.
2dly, By express commandment, ver. 5. 3dly, Be-
cause the married couple become one and the
same person, ver. 6, 4thly, By the example of the
Jirst pair, ver, 8; and, 5thly, Because of the evil
consequent on separation, ver, 9. The impor-
tance of this subject, will, I hope, vindicate, or
eaccuse the length of these notes.
Verse 10. If the case of the man] Tov av3parov,
of a husband, so I think the word should be trans-
lated here. The Codea. Bezae, Armenian, and
most of the Itala, have row avágos, which, perhaps
more properly signifies a ñº, though both
words are used in this sense. -
Our word husband, comes from the Anglo-
Saxon, hus and band ; the bond of the house, an-
ciently spelt housebond, so in my old MS. Bible.
It is a lamentable case when the husband, instead
of being the bond and union of the family, scatters
and ruins it by dissipation, 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 displeasing to him. God had said, Gen. ii.
18, it is not good for man to be alone, i. e. un-
married. The disciples seem to say, that if the
husband haye not the power to divorce his wife
when she idºlispleasing to him, it is not good for
him to marry. Here was a flat contradiction to
the decision of the Creator. There are difficul-
ties 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 en-
gagement, which nothing but death can dissolve,
we had need to act cautiously ; carefully consult-
ing the will and word of God. Where an unbri-
dled passion, or à base love of money lead the
way, marriage is sure to be miserable.
erse II. All—cannot receive this saying] A
very wise answer, and well suited to the present
circumstances of the disciples, JNeither of the
se º
Little children *
Aºi, º, cannot receive this saying, save
A. olymp. they to whom it is given.
99E * 12 For there are some eunuchs,
which were so born from their mother's
womb : and there are some eunuchs,
which were made eunuchs of men: and
* there be eunuchs, which have made
themselves eunuchs for the kingdom of
heaven’s sake. He that is able to receive
it, let him receive it.
13 T "Then were there brought unto him
CHAP.
\--
XIX. brought to Christ.
little children, that he should ***.
put his hands on them, and pray; Anjºying.
and the disciples rebuked them. —Sºlº:
14 But Jesus said, Suffer little children,
and forbid them not, to copme unto me:
for “ of such is the kingdom of heaven.
15 And he laid his hands on them, and
departed thence. *
16 T " And behold one came and said
unto him, * Good master, what good thing
shall I do, that I may have eternal life 2
a 1 Cor. 7, 32, 34. & 9. 5, 15.-b Mark 10. 13. Luke 18. 15.
c Ch. 18. S.—d Mark toº. Luke 18. 18.-e Luke 10. 25.
states is condemned. 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.] Evyov.20s, from evyny exety,
to have the care of the bed, or bedchamber: this
being the principal employment of eunuchs in the
Eastern countries, particularly in the apartments
of queens and princesses. These are they whom
our Lord says are made eunuchs by men, merely
for the above purpose.
So born from their mother's wombl Such as are
naturally incapable of marriage, and consequent-
ly should not contract any.
For the kingdom of heaven's sake..] I believe
our Lord here alludes to the case of the Essenes,
one of the most holy and pure sects among the
Jews. These abstained from all commerce with
women, hoping thereby to acquire a greater de-
gree of purity, and be better fitted for the king-
dom of God : children they had none of their
own, but constantly adopted those of poor people,
and brought them up in their own way. PHILo,
Joseph Us, and PLINY, have largely described
this very singular sect; and Dean PRIDEAUx,
with his usual fidelity and perspicuity, has given
the substance of what each has said. ConnecT.
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 mention-
ed, but circumstantially described, non Dynb saris
chamah, eunuchs of the sun, i. e. eunuchs by the
hand of God; men born impotent. pin bonb saris
.Adam, eunuchs of men, those who were castrated.
And they add a third sort: those who make
themselves eunuchs, abstain from marriage, &c.
that they may give themselves up to the study of
the Divine law. See many exampleš in Schoet-
Q’62%,
* He that is able to receive] Xogº xogeito.
These words are variously translated: he who
can take, let him take it; comprehend, let him
comprehend it; admit, let him admit it. The
meaning seems to be, let the man who feels him-
self capable of embracing this way of life, em-
brace 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) literally, human weakness went,
and literally fulfilled it on .. !
...Verse, 13. Then were there brought unto him
httle children] These are termed by Luke, chap.
xviii. 15. ra. 388th, infants, very young children;
and it was on this account, probably, that the
disciples rebuked the parents, thinking them too
gyoung to receive good. See on Mark x. 16.
That he should put his hands] . It was a com-
mon custom among the Jews to lay their hands
on the heads of those whom they blessed, or for
whom they prayed. 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 communicating
some extraordinary influence of the Holy Spirit.
This rite has been long practised among Chris-
tians, 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 won-
der 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 con-
secrated to God, abides under his protection and
blessing. A f * * *
Verse 14. Of such is the kingdom of heaven.]
Or, the kingdom of heaven is composed of such.
This appears to be the best sense of the passage,
and utterly ruins the whole inhuman diabolic
system of what is called non-elect infants’ dam-
nation; a doctrine which must have sprung from
Moloch, and can only be defended 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
children because he loves simplicity and inno-
cence; he has sanctified their very age by pass-
ing through it himself—the Holy Jesus was once
a little child.
Verse 15. He—departed thence.] That is,
from that part of Judea which was beyond Jor-
dan, ver. 1. and then went to Jericho, see chap.
xx. 29.
Verse 16. One came] Instead of gue, one, seve-
ral MSS. the Slavonic Version and Hilary read,
yeavtozo; tıç, 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 deter-
mined to seek so as to find.
2. He kneeled, or caught him by the knees,
thus evidencing his humility, and addressing him-
self only to JMercy. See chap. xvii. 14.
3. He came in the spirit of a disciple, or scho-
173
The commandments
A. M. 4038.
17 And he said unto him, Why
A. D. 29. º
A. ºlymp. callest thou me good 7 there is
CCII. 1.
but if thou wilt enter into life, keep the
commandments.
18 He saith unto him, Which Jesus
said, “ Thou shalt do no murder, Thou
ST. MATTHEW.
none good but one, that is, God: |
are to be observed.
shalt not commit adultery, Thou A, MS 4958.
shalt not steal, Thou shalt not
bear false witness,
19 ° Honour thy father and thy mother:
and, ‘Thou shalt love thy neighbour as
thyself.
20 The young man saith unto him, All
An. oi m -
§ciº P
a Exod. 20. 13. Deut. 5. 17.-b Ch. 15. 4.—c Lev. 19. 18.
Ch. 22. S9. Rom. 13.9. Gal. 5. 14. James 2.8.
lar, desiring to be taught a matter of the utmost
importance to him—good Teacher.
4. He came in the spirit of obedience; he had
worked hard to no purpose, and he is still willing
to work, provided he can have a prospect of suc-
ceeding—What good thing shall I do?
5. His question was the most interesting and
important that any soul can ask of God—How
shall I be saved 2
*Verse 17. Why callest thou me good?] Or,
Why dost thou question me concerning that good
thing 2 ºri as gºt at regi row a yatov. This im-
portant reading is found in BDL. three others,
the Coptic, Sahidic, Armenian, Ethiopic, latter
Syriac, Pulgate, Saaron : all the Itala but one.
Origen, Eusebius, Cyril, Dionysius, Areop. An-
tiochus, JNovatian, Jerom, Augustin and Juvencus,
JErasmus, Grotius, JMill, and Bengel, approve of
this reading. This authority appears so decisive
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 JWome is
good but the one God, he goes on to read, on
nearly the same respectable authorities, es; estiv 0
a ya%:, There is one who is good. Let it be ob-
served also that in the 16th verse, instead of
Judaa'x2xe 2.726e, good teacher, didaa wax e only, is
read by BDL. one other, one Evangelistarium,
the Ethiopic, three of the Itala, Origen, and Hi-
Mary #. 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 coneerning that
good thing & There is one that is good, (Or, he
who is good is one.) But if thou art willing to en-
ter into that life, keep the commandments. This
;. as it stood in the common editions, has
een considered by some writers as an incontro-
vertible proof against the Divinity or godhead of
Christ. A very learned person, in his note on
this place, thus concludes concerning it: “There-
fore our Saviour cannot be GoD : and the notion
of, I know not what, a Trinity in Unity, THREE
Gods in oxE, is here proved ºbeyond all contro-
versy, by the unequivocal declaration of JESUS
CHRIST HIMSELF, to be ERRoNEoUs and IMPos-
sIBLE.” Not so. One of the greatest 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 unex-
ceptionable. If 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
Jeave it neuter.
Reep 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 (justification) to all that be-
lieve, so he is to be received, in order to have the
end accomplished, which the law proposed.
Verse 18. Thou shalt do no murder, &c..] But
some say these commandments are not binding
on us—vain deceived men Can a murderer, an
adulterer, a thief and a ſlar, enter into eternal
life? No. The God of purity and justice has for-
bidden it. But we are not to keep these com-
mandments in order to purchase 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 º
Verse 19. Honour thy father and thy mother]
Xov, thy, is omitted by almost every MS. of re-
spectability.
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 haye denominated that intense propensity
which unregenerate men feel to gratify their car-
mal appetites and vicious passions, self-love; where-
as it might be more properly termed self-hatred,
or self-murder. If I am to love my neighbour as
myself, and this “love worketh no ill to its neigh-
bour,” then self-love, in the sense in which our
Lord uses it, is something excellent. It is pro-
perly 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 self-love, properly and
Scripturally speaking, º 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 object that constitutes this happi-
ness: for it is that object, properly speaking, that
I love, and love not only for its own sake, but
also §. sake of the happiness which I enjoy
through it. "No man,” saith the apostle, “ever
hated his own flesh.” But he that sinneth against
God wrong ºth his own soul, both of present and
eternal salvation; and is so far from being go-
verned by self-love, that he is the implacable ene-
my 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. Thbha oy, keep,
earnestly, diligently, as with watch and ward;
probably referring not only to the letter but to
the spirit. The young man modestly says, all
these (equxağa) have I observed; I have paid at-
tention to, and endeavoured to regulate my con-
duct by them. I have kept them in custody.
From my youth] Several MSS. Versions, and
174
It is difficult for a rich
A.M.4.3, these things have I kept from my
A. D. 29.
Ajiyº. youth up : what lack l 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 T Then said Jesus unto his disciples,
CHAP. XIX.
Verily I say unto you, That "a A, ºft.
onan to enter heaven.
- º . D. 29.
rich man shall hardly enter into An olymp.
CCII. 1.
the kingdom of heaven. -*-*-*-
24 And again I 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 ?
26 But Jesus beheld them, and said unto
a Ch. 6. 20. Luke 12. 33. & 16.9. Acts 2.45. & 4. 31, 35. 1 Tim.
6. 18, 19.-b Ch. 13. 22. Mark 10. 24. 1 Cor 1. 26. 1 Tim. 6.9, 16.
Fathers, leave out these words. Grotius and JMill
approve of the omission, and Griesbach leaves
them in the text with a note of suspicion. Per-
haps the young man meant no more than that he
had in general observed them, and considered
them of continual obligation.
What lack I yet 2] He felt a troubled con-
science, 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] Texelos eval,
to be complete; to have the business, finished, and
all hindrances to thy salvation removed, go and
sell that thou hast—go and dispose of thy posses-
sions, 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 in heaven——the loss,
if it can be called such, shall be made amply up
to thee in that eternal life about which thou in-
uirest—and come and fellow me—be my disciple,
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 evi-
dent 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 JMost
High. See on Mark x. 21.
Verse 22. Went away sorrowful] Men undergo
great agony of mind while they are in suspense,
between 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 men-
tal rest—besides, he had unequivocal proof that
these contributed 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 supreme 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 㺠them into the #. of
glory. Earthly riches are a great obstacle to sal-
vation; because it is almost impossible to possess
them, and not to set the heart upon them—and
they who love the world, have not the love of the
Father in them. I John ii. 15. To be rich, there-
fore, is in general a great misfortune: but what
rich man can be convinced of this It is only
God himself who, by a miracle of mercy, can do
this. Christ himself affirms the difficulty of the
salvation of a rich man, with an oath, verily, but
who of the rich either hears or believes him :
Verse 24. A camel] Instead of waghaoy, camel,
six MSS. read a 2A, txov, cable, a mere gloss insert-
ed by some who did not know that the other was
a proverb 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 till
a camel shall pass through the eye % a needle. It
is thus that we shall recompense the wicked.”——
JAl 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 JMedia dances in a kabe ;
a measure which held about three pints. Again,
JWo man sees a palm tree of gold, nor an elephant
passing through the eye of a needle. Because
these are impossible things. “Rabbi Shesheth,
answered Rabbi Jīmram, who had advanced an
absurdity, Perhaps thou art one of the Pambidi-
thians who can make an elephant pass through the
eye of a needle ; that is, says the Aruch, “who
speak things impossible.’” See Lightfoot and .
Schoetgen on this place. .
Go through] But instead of 3.ex8ety, about eigh-
ty MSS. with several Versions and Fathers, have
gua ex9sty, 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 then can be saved 2] The ques-
tion of the disciples seemed to intimate that most
people were rich, and that therefore scarcely any
could be saved. They certainly must have at-
tached a different meaning to what constitutes a
rich man, to what we in general 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 hun-
dreds 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 house-
hold, and keeps the residue still to himself; though
the poor are starving through lack of the neces-
Saries of life. In a word, he is a man who gets
all he can, saves all he can, and keeps all he has
gotten. Speak, reason 1 speak, conscience 1 (for
God has already spoken) Can such a person en-
ter into the kingdom of God 2 ALL. NO !!!
Verse 26. With men this is impossible] God
ſulome 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
175
The reward of those
A.º.º. them, With men this is impos-
A. Öyº. sible; but * with God all things
–Sºtº- are possible.
27 T b Then answered Peter and said
unto him, Behold * we have forsaken all,
and followed thee; what shall we have
therefore ? -
28 And Jesus said unto them, Verily
I say unto you, That ye which have fol.
lowed me, in the regeneration, when the
Son of man shall sit in the throne of his
ST. MATTHEW.
who follow Christ.
glory, “ye also shall sit upon A, M.403.
twelve thrones, judging the #3;.
twelve tribes of Israel. COU. 1:
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 an hun-
º fold, and shall inherit everlasting
life. :*
30 " But many that are first shall be
last; and the last shall be first.
a Gen. 18. 14. Job 42. 2. Jer. 32. 17. Zech. 8. 6. Luke 1. 37.
& 18. 27.-b Mark 10. 28. Luke 18, 28.-c Deut. 33.9. Ch. 4. 20.
Luke 5. 11. .
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 ALL, whether rotten or
sound—besides 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 him-
self, 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
virtue of a philosopher. To follow Christ in pro-
fession, without forsaking all, is the state of the
generality of Christians. But to follow Christ
*ſº all, is the perfection of a Christian.
hat shall we have therefore ?] Tt apa as at
naiv, 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 re-
generation, when the Son of man shall sit in the
throne of his glory, &c.] The punctuation which
I have observed 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 follow-
ing him, which is utterly improper.
The regeneration, ºraxty yeyeata. Some refer
this to the time in which the new heavens and the
new earth shall be created, and the soul and body
wnited. The Pythagoreans termed that zraxty-
2-everta, when, according to their doctrine of the
transmigration or metempsychosis, the soul en-
tered into a new body, and got into a new state of
being. Clement, in his Epistle to the Corinthians,
calls the restoration of the world, after the de-
luge, by the same name.
Judging the twelve tribes]. From the parallel
place, Luke xxii. 28–30. it is evident that sitting
on thrones, and judging the twelve tribes, means
simply obtaining eternal salvation, and the dis-
tinguishing privileges of the kingdom of glory,
by those who continued faithful to Christ in his
sufferings and death.
Judging, agºvoy res. Kypke has shown thatzglyad-
Bau, is to be understood in the sense of governing,
presiding, holding the first or most distinguished
place. Thus, Gen. xlix. 16. Dan shall JUDGE
his people, i.e. shall preside in, or rule over them;
d Ch. 20. 21. Luke 22. 23, 29, 30. 1 Cor. 6. 2, 3. Rev. 2. 26.-
e Mark 10. 29, 30. Luke 18. 29, 30.-f Ch. 20. 16. & 21. 31, 32.
Mark 10. 31. Luke 13. 30.
shall occupy a chief place among the tribes. It
is well known that the Judges among the Jews
were moderators, captains, . or head men.
The sense therefore of our Lord's words appears
to be, that these disciples should have those dis-
tinguished seats in glory, which seem to belong
peculiarly to the first confessors and martyrs.
See I Thess. iv. 14, and 16. and particularly Rev.
xx. 4–6.
The last quoted passage brings into view the
doctrine of the JMillennium, when Jesus, after
having formed the new heavens, and the new
earth, shall reign here gloriously among his an-
cients 365,000 years; for the thousand years re-
ferred to above, are certainly prophetical years;
in which, it is well known, each day stands for a
€0.7°.
3/ Others of no mean note, are of opinion that
the regeneration means the conversion of men by
the preaching of the Gospel—that sitting on twelve
thrones signifies the state of eminent dignity to
which the apostles should be raised—and that
judging the twelve tribes of Israel, means no more
than exercising authority in the church, and dis-
pensing laws to the people of God. But I confess
I do not see the propriety of this application of the
term, as the following verse seems to fix the mean-
ing mentioned above.
Verse 29. Shall receive an hundred fold] Viz.
in this life, in value, though perhaps not in kind :
and in the world to come, everlasting life. A glo-
rious 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 had been the first and most distinguish-
ed people of God, will in general reject the Gos-
pel of my grace, and be consequently rejected by

me. The Gentiles who have had no name among
the living, shall be brought to the knowledge of
the truth, afid become the first, the chief and most
exalted people of God. That this prediction of
our Lord has been literally fulfilled, the present
state of the Christian and Jewish churches suffi-
ciently proves. To illustrate this fully, and to de-
monstrate that the Jews and Gentiles were now
put on an ‘... footing by the Gospel, our Lord
speaks the following parable, which has been un-
happily divided from its connexion, by making it
the beginning of a new chapter.
Parable of the labourers
CHAP. XX.
in the vineyard.
CHAPTER XX.
The similitude of the householder hiring labourers into his vineyard, to show that the Gentiles should be
preferred 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. The mother of Zebedee's chil-
dren requests dignities for her sons, 20, 21.
Christ by his answer, shows that sufferings, not worldly
honours, are to be the lot of his most faithful followers, and that seats in glory can be given only to those
who are prepared 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 restored sight to two blind men, who being restored, follow him, 29–34.
A. M. 4033. OR the kingdom of heaven
A. D. 29. & º e
An. Olymp. is like unto a man that is a
–8°º- * householder, which went out
early in the morning to hire labourers
into his vineyard.
2 And when he had agreed with the la- |
bourers for a "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,
the vineyard, " and whatsoever is right
I will give you. And they went their way.
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
4 And said unto them; Go ye also into.
saith unto them, Why stand ye *...*
29.
here all the day idle 7 An. Olymp.
7 They say unto him, Because –“tº-
no man hath hired us. He saith unto them,
Go ye also into the vineyard; and what-
soever is right, that shall ye receive.
8 So when even was come, the lord of
the vineyard saith unto his steward, Call
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 sup-
posed that they should have received
more; and they likewise received every
man a penny. -
11 And when they had received it, they
a Ch. 18. 27. & 18. 23. & 21. 28. John 15.1. Isai. 5. 1-7. Jer.
3.21.-b The Roman penny is the eighth part of an ounce, which
after 58. the ounce, is seven pence halfpenny, Ch. 18.28. Heb.
8. 7.-c John 1:1. 9,-d Col. 4.1. 1 Cor. 15, 58. Rom. 6. 23.
NOTES ON CHAPTER XX.
Verse 1. For the kingdom of heaven is like
wnto a man—a householder.] The very commence-
ment of this chapter shows it to be connected
with the preceding. The manner of God’s pro-
ceeding under the Gospel dispensation resembles
a householder, who went out at day-break, aga.
ºrpan, together with the morning ; as the light be-
gan to go out of its chambers in the east, so he
went out of his bed-room to . 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, ray ºpyarov
—for he had not got all that were necessary, be-
cause we find him going out at other hours to hire
II].OTC.
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 remarkable,
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 Fleetwood's Chronicon Precios. p. 123, 129.
This was miserable wages, though things at that
time were so cheap that 24 eggs were sold for a
penny, f: 72, a pair of shoes for four-pence, p.
Vol. I. ( 23 )
71; a fat goose for two-pence halfpenny, p. 72. a
a hen for a penny, p. 72. eight bushels of wheat
for two shillings, and a fat or for six shillings and
eight-pence.” Ibid. In 1336, wheat per quarter,
28, a fat sheep, 6d. fat goose 2d. and a pig 1d.
page 75.
Verse 3. The third hour] JWine o'clock in
the morning.
.../Market-place] Where labourers usually stood
till they were hired. I have often seen labour-
ers standing in the market-places of large towns
in these countries, waiting to be employed.
Verse 5. The sixth hour] Twelve o'clock.
JWinth hour—three o’clock in the afternoon.
Verse 6. Eleventh] Five o’clock in the even-
ing, when there was only one hour before the
end of the Jewish day, which, in matters of la-
bour, closed at siz.
Verse 7. JNo man hath hired us]. This was the
reason why they were all the day idle.
.#nd whatsoever is right, that shall ye receive]
Ye may expect payment in proportion to your
labour, and the time ye spend in it; but this
clause is wanting in some of the best MSS. Wer-
sions and Fathers.
Verse 8. When the even was come] Six o'clock,
the time they ceased from labour, and the work-
men came to receive their wages.
Steward] Ezrurgazroc. A manager of the house-
hold concerns under the master. The Rabbini-
cal writers use the very same word in Hebrew
letters, for the same office, b)bynops epitropos.
See Kypke.
Verse 11. They murmured] The Jews made
the preaching of the Gospel to the Gentiles a
177
God’s right to dispense
A.M., 40.3 murmured against the good man
A. D. 29.
A. olºp. of the house,
–99: 12 Saying, These last “ have
wrought but one hour, and thou hast
made them 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
ST. MATTHEW.
his own blessings.
not thou agree with me for a A, M. 4038.
7 - A. D. 29.
penny An Olymp.
14 Take that thine is, and go - 990 tº
thy way: I will give unto this last, even
as unto thee. g -
15 ° Is it not lawful for me to do what I
will with mine own “Is thine eye evil;
because I am good 2
16 "So the last shall be first, and the

a Or, have continued one hour only.—c Rom. 9. 21..
b Deut. 15.9. Prov. 28.6. Ch. 6. 28.—c Ch. 19. 30.
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.
I, &c. and xv. 1, &c. -
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 Schoetgen. 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 emi-
ment master of the sentences. i.
Verse 13. Friend, I do thee no wrong] The
salvation of the Gentiles can in itself become no
impediment to the Jews : there is the same Jesus
both for the Jew and for the Greek. Eternal
life is offered to both through 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 whatever 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
interpreting this parable. Something was un-
doubtedly designed 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 labour in this vineyard—to work
out our salvation through him who worketh in us
to will and to perform. Life is but a day, where-
of childhood, or the first use of reason, is the day-
break or first hour, verse 1. in which we receive
the first cALL. *
he 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 dissipa-
tion 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 idle, still unemployed in the things
which concern their souls; though eternal life is
offered to them, and hell moving from beneath to
meet them wer. 6.
Others consider the morning the first dawn of
the Gospel; and the first call to be the preach-
ing of John Baptist.
The second call, the public preaching of our
LoRD : 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 men—
tioned, Luke x. 1.
The third call, which was at mid-day, repre-
sents the preaching of the fulness of the Gospel
after the ascension of Christ, which was the meri-
dian of evangelic glory and excellence.
The fourth call, represents the mission of the
every part of the world where they were scatter-
ed; the history of which is particularly given in
the Acts of the Apostles. y
The fifth call, or eleventh hour, represents the
general 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 address-
ed at ver, 7. say, JNo man hath hired us, i. e.
We never heard the voice of a prophet announ-
cing the true God, nor of an apostle preaching the
Lord Jesus, until now. The Jews could not use
this as an argument for their carelessness about
their eternal interests.
Verse 16. So the last shall be first, and the first
last]. The GENTILEs, who have been long with-
out the true God, shall now enjoy all the privi-
leges 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 rejected them.
JMany are called, &c..] This clause is wanting
in BL. one other ; and in the Coptic and Sahidic
Versions. Bishop PEARCE thinks it an interpola-
tion 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 vine-
yard, did not receive 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
custom of recruiting their armies. Among this
celebrated 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 ser-
ving it. The youth were instructed almost from
their cradle, in military exercises. . The Campus
JMartius was the grand field in which they were
disciplined: there they accustomed themselves
to leaping, running, wrestling, bearing burdens,
fencing, throwing the javelin, &c. and when,
through these violent exercises, they were all
besmeared with dust and sweat, in order to re-
fresh themselves, they swam twice or thrice across
the Tyber 1 Rome might at any time have re-
cruited her armies by volunteers from such a
º: to º various Synagogues of the Jews in
179
Christ foretells
a.º.º. first last : " for many be called,
An olymp. but few chosen. tº
-** - 17 T "And Jesus going up to
Jerusalem took the twelve disciples apart
in the way, and said unto them,
18 ° Behold, we go up to Jerusalem :
and the Son of man shall be betrayed un-
to the chief priests and unto the scribes,
and they shall condemn him to death,
19 “And shall deliver him to the Gen-
tiles to mock, and to scourge, and to
a Ch. 22. 14.—b Mark 10.82. Luke 18. 31. John 12. 12.—c Ch.
$ 16. 21.
CHAP. XX.
his death, &c.
crucify him ; and the third day ºf “º
he shall rise again. An. Olymp.
20 T * Then came to him the - 89" ". .
mother of f Zebedee's children with her
sons, worshipping 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
sons * may sit, the one on thy right hand,
and the other on the left, in thy kingdom.
22 But Jesus answered and said, Ye

*
d Ch. 27. 2. Mark 15. 1, 16, &c. Luke 23. 1. John 18. 28, &c.
Acts 3. 13.-e Mark 10. 85.-f Ch. 4. 21.-g Ch. 19, 28.
mass of well educated hardy soldiers; but she
thought proper, to use the words of the Abbé
JMably, 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
JMartius, that the soldier should have a reputation
to save ; and that the regard paid him, in choos-
ing him to serve, should be the pledge of his
fidelity and zeal to discharge 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 form:
ed, the consuls summoned to the capitol, or Cam-
pus 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 legions 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
third and fourth legions had the same advantage
in their turns. . In this manner, each tribe suc-
cessively chose four soldiers, till the legions were
complete. ". next proceeded to the creation
of subaltern officers, whom the tribunes chose
from among the soldiers of the greatest reputa-
tion. ...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 coun-
try, in the field, they were proscribed from the
rights and privileges of citizens, much less de-
stroyed, because others were found better quali-
fied 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
extensively useful in the church—and many in
the church militant behave so ill, as never to be
admitted into the church triumphant. But what
*ºnercy that those who appear now to be reject-
ed may be called in another muster, enrolled,
§º in the field, or work in the vineyard.
How many millions does the long. imor
God lead to repentance: ong-suffering of
Verse 17. And Jesus going wb] From Jericho
to Jerusalem. ch. 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 ap-
proaching sufferings and death. This was a sub-
ject of the utmost importance, and it was neces-
sary they should be well 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 punish-
ment 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. •' " … 1
Verse 21. Grant that these my two sons] James
and John. See Mark xv. 40. In the preceding
chapter, ver, 28. our Lord had promised his dis-
ciples, that they should sit on twelve thrones,
judging the twelve tribes. Salome, ;.
hearing of this, and understanding 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 (THy)
º I have added the pronoun in the latter
clause on the authority of almost every MS. and
version of repute.
That the sons of Zebedee wished for ecclesias-
tical, rather than secular honours, may be thought
probable, from the allusion that is made here to
the supreme dignities in the great Sanhedrim.
The prince of the Sanhedrim (HANASI) sat in the
midst of two rows of senators or elders; on his
right hand sat the person termed AB, (the father
of the Sanhedrim ºf on his left hand the CRA-
CHAM, or sage. hese persons transacted all
business in the absence of the president. The
authority ef this council was at , some periods
very great, and extended to a multitude of mat-
ters both ecclesiastical and civil. These appear
to have been the honours which James and John
sought. They seem to have strangely forgot the
lesson they had learnt from the transfiguration.
Verse 22, Ye know not what ye ask.] How
179
The ambition of the
A. M. 40.3 know not what ye ask. Are ye
Aº, able to drink of the cup that I
–88 E- shall drink of, and to be bap-
tized with " the baptism that I am bap-
tized with ? They say unto him, We are
able. , • .
23 And he saith unto them, “Ye shall
drink indeed of my cup, and be baptized
with the baptism that I am baptized with :
but to sit on my right hand, and on my
left, is not mine to "give, but it shall be
a Ch. 26. S9, 42. Mark 14.36. Luke 22. 42. John 18. 11.-b Luke
12. 50.—c Acts 12. 2. Rom. 8. 17. 2 Cor. 1. 7. Rev. 1. 9.
ST. MATTHEW.
Disciples reproved.
given to them for whom it is pre- A, M.,403.
/ A. D. 29.
pared of my Father. An. Olymp.
24 ° And when the ten heard °9′ +
it, they were moved with indignation
| against the two brethren.
25 But Jesus called them unto him, and
said, Ye know that the princes of the
Gentiles exercise dominion over them,
and they that are great exercise authority
upon them. . -
26 But ‘it shall not be so among you :
- - Rºſ
d Ch. 25. 84.—e Mark 10. 41. Luke 22.424. 25.—f 1 Pet.
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 largely of the cup of
Christ. We know not what we ask, when, in get-
ting our children into the CHURCH, we take upon
ourselves to answer for their CALL 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 own
souls, but be the means of damnation to hun-
dreds ; 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
baptized, &c.] This clause in this and the next
verse, is wanting in BDL, two others (7 more in
Ver. *}. Coptic, Sahidic, AEthiopic, Mr. WHEE-
Lock's Persic, Vulgate, Saxon, and all the Itala,
except two. Grotius, Mill, and Bengel, think
it should be omitted, and Griesbach has left it
out of the text in both his editions. It is omit-
ted also by Origen, Epiphanius, Hilary, Je-
Yom, Ambrose, and Juvencus. According to the
rules laid down by critics, to appreciate a false
or true reading, this clause cannot be considered
3S #: part of the sacred text. It may be
asked, does not, drink of my cup, convey the
same idea 2 Does the clause add any thing to
the perspicuity of the passage 2 . And though
found in many good MSS. is not the balance of
evidence in point of antiquity against it? . Bap-
tism among the Jews, as it was performed in the
coldest weather, and the persons were kept un-
der water for some time, was used not only to ex-
ress death, but the most cruel kind of death.
ee Lightfoot. . As to the term cup, it was a
common figure, º which they expressed calami-
ties, judgments, desolation, &c. -
They say writo him, We are able.], Strange
blindness : you can 3 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 Fa-
ther.] The common translation, in which the
words, it shall be given to them, are interpolated
by our translators, utterly changes and destroys
the meaning of the passage. It represents Christ
(in opposition to the whole Scriptures) 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 fulness of God. The true con-
struction of the words is this—to sit on my right
hand and on my left; is not mine to give, except to
them for whom it is prepared of my Father. Ac-
cording to the prediction of Christ, these bre-
thren did partake of his afflictions.: 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 mo-
ved] . The ambition which leads to spiritual lord-
ship, is one great cause of murmurings and ani-
mosities in religious societies; and has proved
the ruin of the most flourishing churches in the
Uln IVerSe.
Verse 25. Eacercise dominion—and–ezercise
º: upon them.] They tyrannized and eaver-
cised arbitrary 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 express, as nearly as possible,
the meaning of the two Greek verbs, xarazvgº-
evowaty, and xarešov.auačovaty, and those who un-
derstand the genius of the language will perceive,
that I have not eachausted their sense, however
some may think that no emphasis was intended,
and that these compound verbs are used for the
simple zuguavuy and ečova tºuy. 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 de-
rived from Christ, the great Head of the church,
and is ever conducted by his 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
cases, 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, diazovo; : I know
no other word which could at once convey the
meaning of the original, and make a proper dis-
tinction between it and Jovao;, or servant, in
#.
180
Two blind men
A. M.4%, but * whosoever will be great
A. D. 29. tº
agº, among you, let him be your
99" tº minister;
27 ° And whosoever will be chief among
you, let him be your servant:
28 ° Even as the "Son of man came
not to be ministered unto, * but to minis-
ter, and to give his life a ransom # for
many. .
29 T And as they departed from Je-
a Ch. 23. 11. Mark 9. 35. & 10. 43.-b Ch. 18. 4.—c John 13. 4.
—d Phil. 2. 7.-e Luke 22, 27. John 13. 14.—f Isa. 58. 10, 11.
Dan. 9. 24, 26. John 1:1. 51, 52. 1 Tim. 2. 6. Tit. 2. 14. 1 Pet.
ver. 27. The office of a deacon, in the primitive
church, was to serve in the agapat, or love feasts,
to distribute the bread and wine to the communi-
cants; 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 apos-
tles, Acts vi. 1–6. they had the care of the
poor, and preached occasionally.
Verse 27. Your servant] Aovaoc, the lowest se-
cular office, as deacon was the lowest ecclesiastical
office : Jovaoc, 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 concerns of the church
with an imperious spirit. 3. He is to reform the
weak after Christ's example, more by loving in-
struction, 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 wp his life
wnto death, to promote the salvation of men.
Verse 28. A ransom for many, Avrpov avºri
zroxxoy, or, a ransom instead of many, one ran-
som, or atonement instead of the many prescribed
in the Jewish law. Mr. Wakefield contends for
the above translation, and with considerable show
of reason and probability.
The word Avrpov is used by the Septuagint, for
the Hebrew ºne pidion, the ransom paid for a
man's life, see Exod. xxi. 30. Num. iii. 49, 51.
and avºrea is used Num. xxxv. 31. where a satis-
Jaction àº. npo copher, an atonement,), for
the life of a murderer is refused. The original
word is used by Lucian in exactly the same
sense, who represents Ganymede promising to
sacrifice a ram to Jupiter, Avrpov wrep ea ov, as a
ºn for himself, provided he would dismiss
III].
The whole Gentile world, as well as the Jews,
believed in vicarious sacrifices. Virgil, AEn. 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 ransom for the lives and souls of
the children of men. In the Codex Bezde, and in
most of the Itala, the Sazon, and one of the Sy-
ºriac, Hilary, Leo JMagnus, and Juvencus, the
following remarkable addition is found—“But
seek ye to increase from a little, and to be lessen-
ed from that which is great. Moreover, when ye
enter into a house, and are invited to sup, do not
recline in the most eminent places, lest a more
CHAP.
XX.
ë & - A. M. 4033.
richo, a great multitude follow A. D.; 29.
call upon Christ.
ed him. An. Olmyp.
30 And, behold, two blind -5°º.
men 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, be-
cause they should hold their peace : but
they cried the more, saying, Have mercy
1. 19.-g Ch. 26. 28. Rom. 5. 15, 19. Heb. 9. 28.-h Mark 10.46.
Luke 18, 35.-i Ch. 9. 27.
A-
honourable than thou come after, and he who in-
vited thee to supper, come up to thee and say,
Get down yet lower; and thou be put to confu-
sion. But if thou sit down in the lowest place,
and one inferior to thee come after, he who invi-
ted 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 necessary to remark, that Mr. JMar-
shall, in his edition of the Gothic and Saxon Gos-
pels, does not insert these words in the text, but
gives it p. 496 of his observations. 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.
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 receive alms, because of the multitudes going
and coming between Jerusalem and Jericho.
Cried out] In the midst of judgments God
remembers mercy. Though God had deprived
them, for wise reasons, of their eyes, º thern
the use of their speech. It is never so ill with us,
but it might be much worse : let us, therefore, be
submissive and thankful. -
Have mercy on ws] 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 ear-
nestly. They ask for mercy, conscious that they
deserve nothing, and they ask with faith—Son of
David, acknowledging him as the promised JMes-
siah. •
Verse 31. The multitude rebuked them] When-
ever, a soul begins to cry after Jesus for light
and salvation, the world and the devil join toge-
ther 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 everlastingly, if
not saved by him, and they º never have so
good an opportunity again. hile there is a
broken and a contrite heart, let it sigh its com-
plaints 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 salvation of God is nigh, therefore, let
such cry out a great deal the more,
- 81
Christ restores
tº on us, O Lord, thou Son of
A. olºp. David.
–$ºtº- 32 And Jesus * stood still, and
called them, and said, What will ye that
I shall do unto you?
33 They say unto him, " Lord, that
ST. MATTHEW.
them to sight.
- A. M. 4038
our eyes may be opened. *.*.*.
34 So Jesus had compassion **, ºf
• I
on them, and touched their eyes: —“tt–
and immediately their eyes received
sight," and they followed him.
- a Mark 10.49. Luke 18.40. Psa. 65. 2.-b Ch. 9. S0.
Verse 32. Jesus stood] “The cry of a belie-
ving 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 of 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 delay in the salvation. What is thy
wish 2 If it be a 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 ex-
pects relief. Helps to devotion, in all ordinary
cases may be of great use; in extraordinary cases
they can be of little importance; the afflicted
c Mark 8, 22-25. & 10, 52. Ch. 11.5–d Psa. 116. 1.
heart alone can tell its own sorrows with ap-
propriate pleadings
§. 34. So Jesus had compassion on them]
Xzrxayzvia Bets, he was moved with tender pity.
The tender pity of Christ met the earnest cry 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 particu-
lars of this miraculous 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 is sure. 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. 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 tem-
ple, and expels the money-changers, &c., 12, 13. The blind and the lame come to him and are healed, 14.
The chief priests and scribes are offended, 15.
The barren fig-tree blasted, 18–22.
* 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, 43–45.
who wish to kill him, but are restrained by the fear of the people, who acknowledge Christ for a pro-
phet, 46.
A. ** | ND * when they drew nigh
A.; s unto Jerusalem, and were
"áciº 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 ought An olymp.
unto you, ye shall say, The Lord –º
hath need of them; and straightway he
will send them.
4 All this was done, that it might be ful-
filled which was spoken by the prophet,
saying,
, a Mark 11.1. Luke 19. 29.
NOTES ON CHAPTER XXI.
Verse 1. Bethphage] A place on the west de-
clivity 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; nº
beeth, signifying a region as well as a house, and
3D §: a green# -
erse 2. Ye shall find an ass tied, and a colt)
.4sses and mules were in common use in Pales.
tine: 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,
•
b Zech. 14. 4.
and manifested his power over the heart, in dis-
posing the owner to permit the ass to be taken
away. - - -
Verse 3. The Lord, (the proprietor of all things)
hath need of them] Jesus is continually humbling
himself, to show us how odious pride is, in the
sight of God: but in his humility he is ever giv-
ing proofs of his Almighty power, that the belief
of his divinity may be established.
Verse 4. All this was done] The word all, in
this clause, is omitted by some MSS. Versions,
and Fathers. - -
Which was spoken] The Spirit of God, which
predicted those things that concerned the Mes-


He rides in triumph
A. M. 40ss. 5 a Tell ye the daughter of
A. § #. Sion, Behold, thy king cometh
–99% º unto thee, meek, and sitting
upon an ass, and a colt the foal of an ass.
6 ° And the disciples went, and did as
Jesus commanded them, -
7 And brought the ass, and the colt, and
“put on them their clothes, and they set
him thereon.
8 And a very great multitude spread
their garments in the way; “others cut
CHAP. xxi.
into Jerusalem,
down branches from the trees, *, *, “.
and strawed them in the way. ©
9 And the multitudes that went
An olyms.
§ciº
|before, and that followed, cried, saying,
* Hosanna to the son of David : " Blessed
is he that cometh in the name of the
Lord ; Hosanna in the highest.
10 # And when he was come into Jerusa-
lem, all the city was moved, saying, Who
is this 2 - -
11 And the multitude said, This is Je-
a Isa. 62. 11. Zech. 9. 9. John 12. 15.-b Mark 11. 4.—c 2 Kings
9. 13.−d See Lev. 23. 40. 1 Mac. 13.5.1, &c. 2 Mac. 10. 7. John
12. 13.−e Psa. 118. 25.-f Psa. 118. 26. Ch. 2S. 39.-g Mark 11.
15. Luke 19. 45. John 2. 13, 15. -
siah, 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
quotation 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
humility over pride and worldly grandeur; of po-
verty over #. ; and of meekness and gentle-
'mess over rage and malice.
He is coming now meek, full of kindness and
compassion to those who were plotting his de-
struction . 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 king, for this was
a 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,
rophet came, by the order of |
and Elisha the
God, to anoint him king over Israel, as soon as
he came out of the inner chamber into which the
F. had taken him to anoint him, and they
new 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 iz. 13. -
Jind .# set him thereon.] Kat ereza Guarey travo
avray, and he sat upon them; but instead of trava,
avroy, upon THEM, the Codex Bezae, seven co-
pies of the Itala, some copies of the Vulgate, and
some others, read ºn 'auroy, upon him, i. e. the colt.
This is most likely to be the true reading; for
we can scarcely suppose that he rode upon both
by turns, this would appear childish ; or that he
rode upon both at once, for this would be absurd.
Some say he sat on both ; 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]
Carrying palm and other branches, was emble-
matical of victory and success. See 1 Mac. xiii.
51. 2 Mac. x. 7. and Rev. vii. 9.
The Rabbins acknowledge that the prophecy in
Zechariah refers to the Messiah; so Rab. Tan-
cum, and Yalcut 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 him a noble horse.” To which the Rabbi
replied, “You have not a horse with a hundred
spots (query streaks) like his ass.” See Lightfoot
and Schoetgen.
Verse 9. Hosannah to the son of David] When
persons applied to the king for help, or for a re-
dress of grievances, they used the word hosanna,
or rather from the Hebrew Ry nywnn Hoshi AH
NA Save now, or save, we beseech thee; redress
our grievances, and give us help from oppres-
sion Thus both the words and actions of the peo-
ple prove that they acknowledged Christ as their
king, and looked to him for deliverance. 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. Psal. cxviii. 25. -
Son of David] A well known epithet of the
Messiah. He who cometh in the name, &c. He
rººme, in the name and authority of the Most
Ign. - -
Hosanna in the highest.] Either meaning, let
the heavenly hosts join with us in magnifying this
august Being, or, let the utmost degrees"bf hosan-
nas, of salvation, and deliverance, be communi-
cated to thy people ! Probably there is an allu-
sion 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 Hós ANNA : but on the eighth day of that
feast they walked seven times round the altar,
singing the hosanna, and this was termed the ho-
sanna rabba : the GREAT hosanna, i. e. assist with
the greatest succour. Probably answering to the
ºrot; vºlta rous 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 STEHLIN's Jewish Tra-
ditions, vol. ii. p. 322.
Verse 10. All the city was moved] Or, the whole
city was in motion. Ea'el;6), was in a tumult—
they saw and heard plainly that the multitude
had proclaimed Christ king, and JMessiah. Who
is this? Who is accounted worthy of this honour?
Verse 11. This is Jesus THE PROPHET] O ºrgo-
‘phºrns, THAT prophet whom Moses spoke of, Deut.
xviii. 18. I will raise them up a prophet—like
wnto thee, &c. Every expression of the multitude
18?
He cleanses the temple.
a.º.º sus, the prophet of Nazareth
An olymº. of Galilee. -
- Sºlº 12 T "And Jesus went into the
temple of God, and cast out all 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.
14 And the blind and the lame came to
him in the temple; and he healed them.
ST. MA'I'THEW.
The priests are offended.
15 T And when the chief A. M. 4083.
e * A. D. 29.
priests and scribes saw the Ajiyº.
wonderful things that he did, -ºº ºl.
and the children crying in the temple,
and saying, Hosanna to the Son of Da-
vid; 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. T And he left them, and went out of
the city into & Bethany; and he lodged
there. &
a Ch. 2. 23. Luke 7. 16. John 6, 14. & 7. 40. & 9. 17.—b Mark
- 11. 11. Luke 19.45. John 2. 15.
#. intimated that they fully received our
lessed Lord as the promised Messiah.—How
strange is it that these same people (if the crea-
tures of the high priest be not only intended)
should, about five days after, change their ho-
sannas for, ſlway with him 1 crucify him crucify
him How fickle is the multitude : Even when
.# get right, there is but little hope that they
will continue so long.
Verse 12. Jesus went into the temple of God, &c.]
“..Alvarice,” says one, “covered with the vail of
religion, is one of those things on which Christ
looks with the greatest indignation in his church.
Merchandize of holy things, simoniacal presenta-
tions, fraudulent exchanges, a mercenary spirit
in sacred functions; ecclesiastical employments
obtained by flattery, service, or attendance, or .
by any thing which is instead of money : colla-
tions, nominations, and elections made through
any other motive than the glory of God; these
are all fatal and damnable profanations, of which
those in the temple were only ashadow.” QUESNEL.
JMoney changers] Persons who furnished the
Jews and proselytes who came from other coun-
tries, with the current coin of Judea, in exchange
for their own.
Verse 13. JMy house shall be called the house
of prayer] This is taken from Isai. lvi. 7.
- #. ye have made it a den of thieves.] This is
taken from Jerem. 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
revenues 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 refer-
ence 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 condescend to dwell. It is mar-
vellous 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 mul-
titudes on
molest him... I knew a case something similar to
this which did not succeed so well. A very pious
. of my acquaintance, observing a wo-
man keeping a public standing to sell nuts, gin-
gerbread, &c. at the very porch of his church, on
the Lord's day, j É. to remove thence,
and not defile the house of God, while she pro-
e side of Christ, they were afraid to |
c Deut. 14. 25.-d Isai. 56. 7.—e Jer. 7, 11. Mark 11. 17. Luke
19. 46.-f Psa. 3. 2.-g Mark 11. 11. John 11. 18. -
famed the Sabbath of the Lord.” She paid no at-
tention 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 en-
trance, 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 reproach, condemned the ac-
tion, and fined the man of God in a considerable
sum of money ! &
Verse 14. The blind and the lame came] Ha-
ving 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 good-
ness and power in giving sight to the spiritually
blind; and feet to the lame. The church or cha-
pel in which the blind and the lame are not heal-
ed, has no Christ in it, and is not worthy of at-
tendance.
Verse 15. The chief priests—were sore dis-
pleased] Or were incensed. Incensed at what?
At the purification of the profaned temple. This
was a work they should have done themselves ;
but for which they had neither grace nor influ-
ence; 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
canscious 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 2 Let him who is concerned an-
swer this to his conscience. -
Verse 16. Out of the mouth of babes]. The
eighth Psalm, out of which these words are quo-
ted, is applied to Jesus Christ in three other pla-
ces in the New Covenant, 1 Cor. xv. 27. Ephes.
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 acclama:
tions; 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 exasperated 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 (zaraxiway, finally
184 *
The barren fig-tree. CHAP.
**, *, 18 Now in the morning, as
A. olym. he returned into the city, he
—bºth hungered. -
19 b And when he saw " a fig-tree in
the way, he came to it, and found nothing
thereon, but leaves only, and said unto
it, Let no fruit grow on thee hencefor-
ward for ever. And presently the fig-
tree withered away. -
20 " And when the disciples saw it,
they marvelled, saying, How soon is the
fig-tree withered away !
21 Jesus answered and said unto them,
Verily I say unto you, * If ye have faith,
and * doubt not, ye shall not only do
XXI.
this which is done to the fig-tree, *.*.*
& but also if ye shall say unto An ºlymp.
this mountain, Be thou removed, -º-º-
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 iſ 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 2 and who gave
thee this authority ?
24 And Jesus answered and said unto
them, I also will ask you one thing, which
The chief priests cavil.
a Mark 11, 12.—b Mark 11. 13.−c Gr. one fig-tree.—d Mark
11. 20.-e Ch. 17. 20. Luke 17. 6.—ſ James 1. 6.-É 1 Cor.
13. 2.
h Ch. 7. 7. Mark 11. 24. Luke 11.9. James 5. 16. 1 John 3. 22.
& 5. 14.—i Mark 11. 27. Luke 20. 1.-k Exod. 3. 14. Acts 4.7.
& 7. 27.
leaving them) and went—into Bethany; and he
lodged there.] Bethany was a village about two
miles distant from Jerusalem, by Mount Olivet,
John xi. 18. and it 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,
-1 laenbe hi pap be Irober puce, And taught
them of the kingdom of God. This same reading
is found in some MSS. JMissals, and one copy of
the Itala. It appears also in Wickliff, and my
old folio English MS. Bible, alli) [allut [Jem of
the hungbum bf JP50i) ; and in two MS. copies
of the Vulgate, in my possession; one, duodeci-
mo, very fairly written, in 1300, the other a
large folio, probably written in the 11th or 12th
century, in which the words are, IBIQUE docebat
eos de regno Dei. AND THERE he taught them
concerning the kingdom of God.
Verse 18. JWow in the morning, as he returned
into the ...] 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 probably on Thursday, the 12th day of
the month .Nisan. He hungered—Probably nei-
ther 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] Ezra
Th: odou, By the road side. As this fig-tree was
by the way-side, it was no private property; and
on this account our Lord, or any other traveller,
had a right to take of its fruit. For a full ex-
planation of this difficult passage, relative to this
emblematic fig-tree see on Mark xi. 13, &c.
Let no fruit grow on thee] Can a professor
who affords Christ nothing but barren words and
wishes, expect 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
VoI. I. 24 )
away !] We often say to our neighbours, “How
suddenly this man died : Who could have ex-
pected it so soon P” But who takes warning by
these examples 2 What we say to-day of oth ERs,
may be said to-morrow of ours ELVEs. Be ye
also ready | Lord, increase our faith !
Verse 21. If ye have faith, and doubt not] See
on chap. xvii. 20. emoving mountains, and
rooting up of mountains, are phrases very gene-
rally used to signify the removing or conquering
great difficulties ; getting through perplexities.
So many of the Rabbins are termed rooters up of
mountains, because they were dexterous in re-
moving difficulties, solving cases of conscience,
&c. 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,
believing] 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. e. makes use of words expres-
sive of his wants and wishes: 4. Believes the word
of promise, relative to the fulfilment of his wants:
and 5. Receives, according to the merciful promise
of God, the salvation which his soul requires.
Verse 23. By what authority doest thou these
things 2| The things which the chief priests al-
lude to, were his receiving the acclamations of the
people as the promised JMessiah, his casting the
traders out of the temple, and his teaching the
people publicly in it.
ho gave thee this authority ?] Not them : for,
like many of their successors, they were neither
teachers nor cleansers ; though they had the name
and the profits of the lace.
Verse 24. I also will ask you one thing] Our
Lord was certainly under no obligation to answer
their question.: he had already given them such
proofs of his divine mission, as could not possibly
be exceeded, in 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 expected their
acknowledgment of him, on any profession he
would make.
- }85
Parable of the husbandman
*.*, * if ye tell me, I in like wise,
_An ºlymp. will tell you by what authority I
-Stitt- do these things.
25 The baptism of John, whence was
it 2 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 2
26 But if we shall say, Of men ; we fear
the people; "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 T But what think ye 2 A certain man
had two sons; and he came to the first,
and said, Son, go work to-day in my
vineyard.
ST. MATTHEW.
and his two sons.
29 ° He answered and said, I A, M. 4038,
will not; but afterward he re- A. ºft.
pented, and went. 991. 1,
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 be-
fore you.
32 For "John came unto you in the
way of righteousness, and ye believed
him not; * but the publicans and the har-
lots believed him : and ye, when ye had
seen it, repented not afterward, that ye
might believe him.
a Ch. 14. 5. Mark 6. 20. Luke 20, 6.-b Ecclus. 19. 21.
Verse 25. The baptism of John] . Had John a
digine commission or not, for his baptism and
£º 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
trouble. Let a man 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 : be-
cause, if we acknowledge John as his forerun-
ner, we must of necessity, receive Jesus as the
Christ.
They who are engaged against the truth, are
abandoned to the spirit of falsity, and scruple not
at a lie. Pharisaical pride, according to its dif-
ferent interests, either pretends to know every
thing, or affects to know nothing. Among such,
we may meet with numerous instances of arro-
gance and affected humility. God often hides
from the wise and prudent; what he reveals unto
babes: for when they use their wisdom only to
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] Un-
der the emblemsof these two sons, one of whom
was a libertine, disobedient, and insolent, but who
afterward 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 de-
scriptions, who, convicted by the preaching of
John and that of Christ, turned away from their
iniquities and embracº me Gospel; and on the
I
c Luke 7, 29, 50.—d Ch. 3. 1, &c.—e Luke 3. 12, 13.
other hand, the scribes, Pharisees, and self-right-
62O7/S £º. who, pretending a zeal for the law,
would not receive the salvation of the Gospel.
Verse 29. I will not] This is the general re-
ply of every sinner to the invitations of God:
and in it, the Most High is treated without cere-
mony or respect. They only are safe who persist
not in the denial. -
Verse 30. I go, sir] This is all respect, com-
plaisance, 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?
Verse 31. The publicans and the harlots.] In
all their former conduct they had said No. Now
they yield to the voice of truth whén 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 re-
ceive it when it came, but rather chose, while
making the best professions, to continue members
of the synagogue of Satan.
Verse 32. John came unto you in the way of
righteousness] 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 pas-
sage. The Jews are here distinguished from the
Gentiles. The former were in the way of right-
eousness, had the revelation of God, and the ordi-
nances of justice established among them: the
latter were in the way of unrighteousness, with-
out 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 righteousness, 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 right-
eousness, but walk in it.
It is very difficult to get a worldly-minded and
self-righteous man brought to Christ. Eacamples
signify little to him. Urge the example of an
Parable of the vineyard
A. Mºs. 33 T Hear another parable:
A. D. 29. * -
A. Siyip. There was a certain household-
-** – er, " which planted a vineyard,
and hedged it round about, and digged a
wine-press in it, and built a tower, and
let it out to husbandmen, and " went into
a far country. * -
34 And when the time of the fruit drew
near, he sent his servants to the husband-
men, “that they might receive the fruits
of it. -
CHAP.
XXI.
35 "And the husbandmen took ****
his servants, and beat one, and An olymp.
killed another, and stoned ano- –“ i.
ther.
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
det out to husbandmen.
• a Psa. 80. 9. Cant. 3. 11. Isai. 5. 1. Jer. 2. 21. Mark 12. 1. Luke
20. 9.—b Ch. 25. 14, 15.-c Cant. 8. 11, 12.—d 2 Chron. 24. 21. &
36. 16. Neh. 9, 26. Ch. 5.12. & 28. 34, 37. Acts 7.52. 1 Thess.2.
15. Heb. 11. 36,37.-e Psa. 2. 8. Heb. 1. 2.
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 con-
duct 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 mul-
titudes, all is in vain.
Verse 33. There was a certain householder]
Let us endeavour to find out a general and prac-
tical meaning for this parable.
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 ma-
nifested. The husbandmen—the priests and doc-
tors of the law. Went from home—entrusted the
cultivation 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, &c.
but whether our blessed Redeemer quote from
the law, 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 assembly enclosed and defended
from the errors of heathenism and false Christi-
anity. The wine-press—the atonement made by
the sacrifice of Christ, typified by the sacrifices
under the law. The tower—the promises of the
divine presence and protection. e husbandmen
—the apostles and all their successors in the mi-
*istry. 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 husbandmen especially, it is in-
applicable; unless we suppose our Lord intended
such as those inquisitorial Bonners, who always
persecuted the true ministers of Christ, and con-
sequently Christ himself in his members: and to
these may be added the whole train of St. Bar-
tholomew EJECTORs, and all the fire and faggot
men of a certain church, who think they do God
service by murdering his saints. Butlet the per-
secuted take courage, Jesus Christ will come back
shortly, and then he will miserably destroy those |
wicked men : indeed he has done so already to se-
Yeral, and let out his vineyard to more faithful
husbandmen. t
Digged 4 wine-press] ogvá, anroy. St. Mark has
wroamylov, the pit under the press, into which the
J1 householder—.
liquor ran, when squeezed out of the fruit by the
I’CSS. -
p Verse 34. He sent his servants] Prophets,
which, from time to time, he sent to the Jewish
nation to call both priests and people back to the
purity of his holy religion. -
Receive the fruits of it..] Alluding to the an-
cient custom of paying the rent of a farm in kind;
that is, by a part of the produce of the farm.
This custom anciently prevailed in most nations;
and still prevails in the highlands of Scotland, and
in some other places. The Boldan book, a sur-
vey made of the state of the bishoprick of Bur-
ham in 1183, shows how much of the rents was
paid in cows, sheep, pigs, fowls, eggs, &c. the re-
maining part being made up chiefly by manual
labour. º
Verse 35. Beat one] Edupay, took his skin off,
flayed him: probably alluding to some who had
been eaccessively scourged.
Rilled another, §: Rid themselves of the
true witnesses of God by a variety of persecu-
tions.
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, teach-
ers, some with his gift after this manner, and
some after that. The true disciples of Christ
have been persecuted in all ages, and the great-
est 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 persecuted the former.
JMore than the first] Or, more honourable, so
I think rasuoyas, should be translated; for as the
Julness of the time approached, each prophet more
clearly and fully pointed out the coming Christ.
Our translation, which says, more than the first,
conveys no meaning at all. IIxstow, has the mean-
ing I have given it above, in chap. vi. 25. rastow
The ºrpoºns, of MoRE VALUE than food, and in
Num. xxii. 15. Tauovº zat ev'rigorºpovº, persons
higher in dignity and office.
- verse 37°ºst of all he sent—his son] This
requires no comment. Our Lord plainly means
himself.
They will reverence] Eyrgarhs.org.au, they will
'reflect upon their conduct, and blush for shame,
because of it, when they see my son. So the
Syriac and Persic.
Verse 38. Said 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.


187
Christ declares
**, *. the heir ; * come, let us kill him,
An olymp. and let us seize on his inherit-
CCII. 1. -
— all Ces
39 ° And they caught him, and cast him
out of the vineyard, and slew him.
40 When the lord therefore of the
vineyard cometh, what will he do unto |
those husbandmen 7 -
41 ° And they say unto him, " He will
miserably destroy those wicked men, “and
will let out his vineyard unto other hus-
bandmen, which shall render him the
fruits in their seasons.
ST, MATTHEW.
the rejection of the Jews.
42 Jesus saith unto them, ‘Did A.M. º.
ye never read in the Scriptures, A. §.
The stone which the builders - Sºl .
rejected, the same is become the head
of the corner : this is the Lord's doing,
and it is marvellous in our eyes 7
43 Therefore say I unto you, & The
kingdom of God shall be taken 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, it will grind him to powder.
a Psa. 2. 2. Ch. 26.3. & 27. 1. John 1:1. 53. Acts 4. 27. –b Ch.
26. 50, &c. Mark 14. 46, &c. Luke 22.54, &c. John 18. 12, &c.
Acts 2. 23.−c See Luke 20. 16.-d Luke 21. 24. Heb. 2. 3.-
e Acts 13.46. & 15. 7. & 18, 6, & 28. 28. Rom.9, & 10, & 11.
f Psa. 118.22. Isa. 28. 16. Mark 12.10. Luke 20, 17. Acts 4, 11.
Eph. 2. 20. 1 Pet. 2.6, 7–g Ch. 8. 12–h Isa. 8. 14, 15. Zech. 12.
3. Luke 20. 18. Rom. 9. 33. 1 Pet. 2. 8.-i Isa. 60. 12. Dan.
2, 44.
Verse 39. Cast him out of the vineyard] Ut-
terly rejected the counsel of God against them-
selves; and would neither acknowledge the au-
thority of Christ, nor submit to his teaching.
What a strange and unaccountable case is this;
a sinner, to enjoy a little longer his false peace,
and the gratification of his sinful appetites, re-
jects Jesus, and persecutes that Gospel which
troubles his sinful repose. -
Verse 41. He will miserably 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: according to him they said,
ºn yeyotºro, God forbid. The Codex Leicestrensis
omits on Aeyovaty, they say , so that the following
words appear to be spoken by our Lord. Mi-
chaelis supposes, that in the Hebrew original,
the word was noR"), waiomer, he said ; for which
the Greek translator might have read inpx"), waio-
meru, they said.
Verse 42. The stone) R. Solom. Jarchi, on
Micah v. says this stone means the Messiah, as
nºwn : Abarbanel is of the same opinion. This
seems to have been originally spoken of David,
who was at first rejected by the Jewish rulers,
but was afterward chosen by the Lord to be the
great ruler of his people Israel. The quotation
is taken from Psal. cxviii. 22.
As the church is represented in Scripture under
the name of the temple and house of God, in allu-
sion 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 ma-
sons, 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 suita-
ble as the head stone of the corner.
This passage, as applied by our Lord to him.
self, contains an abridgment of the whole doc-
trine of the Gospel. -
i. The Lord's peculiar work is astonishingly
manifested in the mission of Jesus Christ.
2. He, being rejected and crucified by the Jews,
became an atonciment *. the sin of the world.
188
3. He was raised again from the dead, a proof
of his conquest over death and sin, and a pledge of
immortality 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 uppermost stone in the corner,
does the whole edifice. -
5. He is hereby rendered the object of the joy
and admiration of all his followers, and the glory
of man. This was dome by the Lord, and is mar-
vellows in our eyes. -
Verse 44.—The 44th verse should certainly
come before ver. 43. otherwise the narration is
not consecutive. Verse 42. The stone which the
builders rejected, is 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 a man ;
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. . . . . .
He, whether Jew’ or Gentile, who shall not be-
lieve in the Son of God, shall suffer grievously in
consequence : but on whomsoever the stone (Je-
sus Christ) falls in the way of judgment, he
shall be ground to powder, Auzºnahu avroy—it shall
make him so small, as to render him capable of
being dispersed as .# by the wind. This seems
to allude, not only to the #jº crushing of the
Jewish state by the Romans, but also to that ge-
neral dispersion of the Jews through all the na-
tions of the world, which continues to the present
day. This whole verse is wanting in the Codex
Bezae, one other, five copies of the Itala, 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 ston E of STUM-
BLING, and for a RocK of of FENCE 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 priests and Pharisees
Aº. 45 And when the chief priests
A.º.º. and Pharisees had heard his pa-
CCII. 1.
rables, " they perceived that he
spake of them.
CHAP, XXI.
incensed at his doctrine.
46 . But when they sought to ***.
lay hands on him, they feared A. olymp.
the multitude, because " they –Sºlº l,
took him for a prophet.
a Luke 20. 19. John 7. 26. Rom. 2. 15.
b Ver. 1. Mark 11. 18 & 12. 12. Luke 7. 16. John 7.40.
the Gentiles, who will receive it, and bring forth
fruit to the glory of God.
Bringing for th the fruits] As in Verse 34. an
allusion 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
#. 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 pre-
venting grace is an excellent blessing, particu-
larly where it leads to repentance and salvation;
but he who abstains from certain evils only
through fear of scandal or punishment, has al-
ready committed them in his heart, and is guilty
before God. The intrepidity of our Lord is wor-
thy of admiration and imitation ; in the very
face of his most inveterate enemies, h bears a
noble testimony to the truth, reproves heir ini-
quities, denounces the divine judgment, and, in
the very teeth of destruction, braves da er and
death ! A true minister of Christ fears nothing but
God, when his glory is concerned ; a hireling fears
every thing, except Him, whom he ought to fear.
This last journey of our Lord to Jerusalem, is
a subject of great importance ; it is mentioned
by all the four Evangelists, and has been a sub-
ject of criticism and cavil to some unsanctified
minds. He has been accused of “attempting by
this method to feel how far the populace were
disposed to favour his pretensions in establishing
himself as a king 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 con-
duct 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 time. 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 secular
kingdom. 4. All the time he spent now in Jeru-
salem, 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 ut-
tered one maxim dissimilar to what he formerly
taught, or said a word calculated to produce any
Sensation 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 par-
ty against his enemies, he was come to wait at
the foot of the altar till his blood should be pour-
ed out for the sin of the world ! 5. Had he af-
fected any thing of a secular kind, he had now
the fairest #'ſ.". accomplish his designs.
The people had already received him as Jesus
the prophet : now they acknowledge him as the
Christ or MEssIAH, and sing the hosanna to him,
as immediately appointed by heaven to be their
deliverer. 6. 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,
further than to show that an important prophecy
was thus fulfilled : he went as usual into the tem-
ple, taught 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 holiness, and
prepare them for that kingdom of righteousness,
peace, and joy in the Holy Ghost, which he was
about, by his passion, death, resurrection, ascen-
sion, and the mission of the Holy Spirit, to set up
in the earth. 7. Could a person who worked such
miracles as he was in the daily habit of working ;
miracles which proved he possessed unlimited
power and unerring wisdom, need subterfuges,
or a colouring for any design he wished to accom-
plish 2 He had only to put forth that power es-
sentially resident in himself, and all resistance to
his will must be annihilated. In short, every
circumstance of the case shows at once the ca-
lumny 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.
8. 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 avari-
cious 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 sus-
picion, and to remove every cause for offence, he
absolutely refused to interfere, and took occasion
from the very circumstance to declaim against
secular views, covetousness, and worldly ambition 1
O how groundless does every part of his conduct
prove this charge of secular ambition to be :
Such was the spirit of the JMaster, 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 inconsis-
tent 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.
- 189
The parable of the
ST, MATTHEW.
7marriage:feast.
CHAPTER XXII.
The parable of the marriage of a king's son, 1–14. The Pharisees and Herodians question him concerning
the lawfulness of paying tribute to Cesar, 15–22. 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.
*** ND Jesus answered * and
An Óiymp. spake unto them again by
CC!!: 1: parables, and said,
2 The kingdom of heavenis like unto a cer-
tainking,which made a marriage for his son,
3 And b sent forth his servants to call them
that were bidden to the wedding: and they
would not come. - -
4 Again he sent forth other servants, say-
a Luke 14. 16. Rev. 19.7. 9.—b Mark 6. 12. Luke 3. 3.
& 6.
ing, “Tell them which are bid.; A.M. º.
den, Behold, I have prepared A. Giyºr.
my dinner: "my oxen and my –Still-
fatlings are killed, and all things are ready;
come unto the marriage. -
5 But they made light of it, * and went
their ways, one to his farm, another to his
merchandize:
6 And the remnant took his servants,
c Prov. 9. 2, 3.-d Prov. 9. 2. Isa. 25. 6.—e Luke 14, 18-20. 1 Tim.
6. 10. Heb. 2. 3.
NOTES ON CHAPTER XXII.
Verse 2. The kingdom of heaven] In Bereshith
Rabba, sect. 62. fol. 60, there is a parable very
similar to this, and another still more so in Sohar.
Levit. fol. 40. But these Rabbinical parables
are vastly ennobled by passing through the hands
of our Lord. 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 be at a loss
for text or sermon.
.4 marriage for his son] .4 marriage feast, so
the word yakov; properly means. Or a feast of
inauguration, when his son was put in possession
of the government, and thus he and his new sub-
jects 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
KING, means the great God. 2. His SoN, the
Lord Jesus. 3. The MARRIAGE, 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 in-
vited to partake of the blessings purchased 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
general, who had this union of Christ with human
nature, and his sacrifice for sin pointed out by va-
rious rites, ceremonies, and sacrifices under the
law; and who, by all the prophets, had been con-
stantly invited to believe in, and receive the pro-
mised Messiah. , 6. By the serv ANTs, we are to
understand the first preachers of the Gospel, pro-
claiming salvation to the Jews. John the Bap-
tist, and the seventy disciples, (Luke x. 1.) may
be here particularly intended. 7. By the other
sERVANTs, ver, 4. the apostles seem to be meant,
who, though they were to preach the Gospel to
the whole world, yet were to begin at JERUSA-
LEM, (Luke xxiv. 47.) with the first offers of
mercy. , 8. By their º; light of it, &c. ver,
5. is pointed out their neglect of this salvation,
and their preferring secular enjoyments, &c., to
the kingdom of Christ. 9. By injuriously using
some, and slaying others of his servants ver, 6.
is pointed out the Peºton raised against the
19
*.*
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 destruction 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 union with God.
2. That sin entered in, and separated between
God and man. 3. That as there can be no holi-
hess but in union with God, and no heaven with-
out holiness, therefore he provided a way to re-
concile and reunite man to himself. 4. This was
effected by Christ's uniting himself to human na-
ture, and giving his Spirit to those who believe.
5. That as the marriage union is the closest, the
most intimate, solemn, and eaccellent, of all the
connexions formed among mortals, and that they
who are thus united in the Lord are one flesh ; so,
that mystical union which is formed between God
and the soul through Jesus Christ, by the Eter-
mal Spirit, is the closest, most intimate, solemn,
and earcellent, 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 will, heart to heart;
and it is by willing and consenting, that we come
unto God through his Son. 7. That if this mar-
riage do not take place here, an eternal separa-
tion 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 liv-
ing without God, and losing their souls. 1st.
That of a soft, idle, voluptuous life, wherein a
man thinks of nothing but quietly to enjoy life,
conveniences, riches, private pleasures, and pub-
lic diversions. They made light of it. 2dly.
That of a man wholly taken up with agricultural
or commercial employments, in which the love of
riches, and application to the means of acquiring
them, º 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 outrageously wicked, who is a sinner by pro-
fession, and not only neglects his salvation, but
injuriously treats all those who bring him the
Gospel of reconciliation. Seizing his servants,
they treated them injuriously, &c.
#. 4. Fatlings] Ta virus a properly, fatted
rams or wethers, 2 Sam. vi. 13. 1 Chron. xv. 26.
The various guests
A. M. 40.3 ° and entreated them spitefully,
A. D. 29.
A. 6iymp. and slew them.
- *** - 7 But when the king heard
thereof, he was wroth: and he sent forth
b his armies, and destroyed those mur-
derers, and burned up their city.
8 Then saith he to his servants, The
wedding is ready, but they which were
bidden were not ' worthy.
9 Go ye therefore into the highways,
and as many as ye shall find, bid to the
marriage.
..CHAP. XXII.
at the marriage feast.
10 So those servants went out ºf ſº,
into the highways, and "gather- Anjºymp.
ed together all, as many as they –“th-
found, both bad and good: and the wed-
ding was furnished with guests.
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 speech-
less.
a Acts 5.40.—b Dan. 9. 6. Luke 19. 27.—c Ch. 10. 11, 18. Acts 18.
- 46.-d Ch. 18. 36, 47. Isa. 49. 22. & 60. 3, 4.
•2Cor. 5. 3. Eph. 4, 24. Col. 3. 10, 12. Rev. 3.4 & 16, 15. &
19, 8.
Verse 7. But when the king] HIMSELF : or,
this very king. I have added snºwo; on the au:
thority of nine of the most ancient MSS. and
nearly one hundred others; the later Syriac, sic
copies of the Itala, and some of the Fathers. Se-
veral 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 ºil., refusal to come to a marriage
feast, when invited, is considered a breach of the
law of God. HEDAYAH, vol. iv. p. 91. It was
probably considered in this light among all the
oriental nations. This observation is necessary,
in order to point out more forcibly, the iniquity
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]
Auséodovº row odoy, 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 apos-
tles were sent, as either miserable 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 in-
vite in all destitute travellers. See in Rab. Be-
oracoth, fol. 43.
Jls 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 term-
ed the visible church of Christ. This church is
the FLoor, where the wheat and the chaff are
often mingled, chap. iii. 12. The FIELD, where
the bastard wheat and the true grain grow toge-
ther, chap. xiii. 26, 27. The NET, which collects
of all kinds both good and bad, chap. xiii. 48.
The House, in which the wise and foolish are
found, chap. xxv. 1, &c. And the Fold, in which
there are both sheep and goats, chap. xxv. 33, &c.
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 *ck occasions with any
other garments, 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 BIDDEN his
guests. And it shall come to pass in the day ºf the
Lord's sacrifice, that I will PUNISH the princes,
and the KING's chILDREN, and ALL SUCH as are
clothed with stEANGE APPAREL. The person who
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 Lacedaemon when
Menelaus was making a marriage feast for his
son and daughter, were accommodated with gar-
ments suited to the occasion, after having been
bathed and anointed.
Tovº 3" are ovy jewº, at Aovoay 224 x guaray ºxalº
AA, pi d” agº XXava: ovaas 3xxoy née Xtravas,
E; ga &govov; ºoyºto *3. Argelòhy Mºvexacy.
dyss. l. iv. ver, 49–51.
They entered each a bath, and by the hands
Of maidens lav'd, and oil'd, and cloth'd again
With shaggy mantles and resplendent vests,
Sat both enthroned at Menelaus' side. Cowper.
Among the Asiatics, garments called caftans,
great numbers of which each nobleman has ordi-
marily ready in his wardrobe, are given to per-
sons whom he wishes to honour: to refuse to ac-
cept or wear such a dress, would be deemed the
highest insult.
This marriage feast or dinner (the communi-
cation 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 bles-
sedness in the kingdom of glory. Now, as with-
out holiness no man can see the Lord, we may at
once perceive what our Lord means by the mar-
riage garment—it is Holiness of heart and life:
the text last quoted asserts, that the fine white
and clean linen º to the marriage garment
above mentioned) was an emblem of the RIGHTE-
ousNEss of the saints. Mark this expression :
the righteousness, the whole external conduct,
regulated 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,
companion : so eraugs should be translated. As
191
The Pharisees
** 13 Then said the king to the
An Óiyº. servants, Bind him hand and
–88 tº foot, and take him away, and
cast him * into outer darkness; there shall
be weeping and gnashing of teeth.
14 °For many are called, but few are
chosen.
ST. MATTHEW.
take counsel against him.
A. M. 4083.
15 TT * Then went the Phari-
sees, and took counsel how they A. §.
might entangle him in his talk. —Sºlº E-
16 And they sent out unto him their
disciples with the Herodians, saying,
Master, we know that thou art true, and
teachest the way of God in truth, neither
a Ch. 8. 12.-b Ch. 20. 16.
c Mark 12. 13. Luke 20. 20. 4
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 can-
not be with any propriety called a friend, but
may be well termed a companion, as being a
member of the visible church, and present at all
those ordinances where Christ's presence and
blessing are 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 prepa-
ration for my kingdom P -
He was speechless.] E.412234, 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 in-
sulting and indecorous. As this man is the em-
blem, by general consent, of those who shall
perish in the last day, may we not ask without
offence. Where does the doctrine of absolute re-
probation or preterition appear in his case? If
Christ had never died for him; or, if he had ap-
plied 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 absolutely
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 he could not get, but for the lack
of what he might have had, but either neglected
or refused it. -
Verse 13. Then said the king to the servants]
To the ministering angels, executors of the di-
vine will.
Cast him into outer darkness] The Jewish mar-
riages 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; ren-
dered 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. JMany are called, &c.] This verse is
wanting 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 communion 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 custom
of raising their militia; all were mustered, but
only those were chosen to serve, who were found
proper. See the note on chap. xx. 16. Reader
• *
examine thy soul, and make sure work for eter-
nity
Verse 15. In his talk..] Ev Aoya, by discourse:
intending to ask him subtle and ensnaring ques-
tions; his answers to which might involve him
either with the Roman government, or with the
great Sanhedrim.
Verse 16. The Herodians] For an account of
this sect, see the note on chap. xvi. 1. The pre-
ceding parable had covered the Pharisees with
confusion: when it was ended they went out, not to
humble themselves 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 religion; and his an-
swers 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
lº the answer, to all human appearance, can
e none other than what may be construed into
a crime against the people, or against the Roman
government. 2. Their profound malice appears
further 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 at-
tached 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 ap-
pears further, 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 cha-
racter of our blessed Lord ; and now they bear
testimony to the truth, 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 expressive proverb on this subject:
Chè ti fa carezze più che non suole,
O tº ha ingannato, o ingannar ti vuole.
He who caresses thee more than he was wont
to do, has either DECEIVED thee, or is ABOUT TO
T) O IT.
I have never known the sentiment in this pro-
verb to fail; and it was notoriously exemplified
in the present instance. Flatterers, though they
speak the truth, ever carry about with them a
base or malicious soul. 4. Their malice appears
still further in the question they propose. Is it
lawful to give tribute to Cesar, or not? ver. 17.
The constitution of the Jewish republic, the ex-
pectations which they had of future glory and ex-
CHAP.
*** carest thou for any man : for
Ajºymp, thou regardest not the person of
CCII, 1. - -
— men ; - ... -
17 Tell us therefore, What thinkest
thou? Is it lawful to give tribute * unto
Cesar, or not ? .
18 But Jesus perceived their wicked-
ness, and said, Why tempt ye me, ye
hypocrites ? -
The question about
XXII.
19 Show me the tribute mo- *, *, *;
ney. And they brought unto him ºf:
a “penny. - —:--
20 And he saith unto them, Whose is
this image and " superscription ?
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.
paying tribute, answered.
a Luke 2. 1. John 8. 28. Acts 5. 37.—b Ch. 17. 24. Mark 12.
15, 16.
cellence, and the diversity of opinions which di-
vided the Jews on this subject, rendered an an-
swer to this question extremely difficult.
1. In the presence of the people, who profess-
ed to have no other king but &. and looked
on their independence 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 de-
cision 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 of.
fered to his master the emperor.
.4. The answer was difficult, because of the
different sentiments of the Jews on this subject;
some maintaining that they could not lawfully
i. tribute to a heathen governor; while others
eld, 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 consi-
dered that multitudes of the people had begun now
to receive Jesus as the promised Messiah, who
was to be the deliverer of their nation from spiri-
tual 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 ex-
pected JMessiah? 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 2
Jesus opposes the depth of his wisdom, to the
depth of their malice, and manifests it, I. By un-
masking them, and showing that he knew the
very secrets of their hearts. Ye HYPocRITEs :
why tempt ye me?, i. e. why do ye try me thus *
This must cover them with confusion, when they
saw their motives thus discovered; and tend much
to lessen their influence in the sight of the peo-
ple, when it was manifest that they acted not
through a desire to receive information, by which
to regulate their conduct, but inerely to ensnare
and ruin him. - - m
2. Christ shows his profound wisdom in not at-
tempting 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
*mage and titles to be stamped on the current coin
gfa country, is virtually acknowledged thereby as
the governor. See Maimon. Gezel. c. v. in
Wetstein. . When Sultan MAHMoud, king of
"ſaveralnahar, Turquestan, and the Indies, wish-
ed to * on the dominions of SEIDEH, queen of
QM.. }. 25
halfpenny: Ch. 20. 2.-d'Or, inscription.
h. 17. 25. Rom. 13. 7.
c In value seven pence.
Persia, who governed in the place of her young
son JMeged-edde-vlet, 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 absolutely
subject to him. ... See Bibliot. Orient. de Galand.
p. 453. Esau Afghan carried his conquest into
Bhatty, in the viceroyalty of Bengal, and caused
the kootbah to be read, and coin to be struck in
the name of the emperor Akbar. Ayeen Ak-
bery, vol. ii. p. 5. See also p. 38, 92, 94, 130,
139, 187.
Verse 19. They brought unto him a penny] A.
denarius; 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 empe-
ror's image with a proper legend stamped on one
side of it. It was not therefore the sacred shekel,
which was to be paid for the repairs of the tem-
ple, which was now demanded, but the regular
tribute required by the Roman government. -
Verse 20. Whose is this image and superscrip-
tion º He knew well enough whose they were;
but he showed the excellency of his wisdom,
4thly, in making them answer to their own con-
Jusion. 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, ordi-
narily falls into it himself.
Verse 21. They say writo him, Cesar's] The
image was the head of the emperor; the super-
scription, his titles. JULIUs }. 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 acknow-
ledge this to be Cesar's coin; this coin is current
in your land; the currency of this coin shows
the country to be under the Roman government;
and your acknowledgment 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
distinguishes the jurisdiction of the two empires
of heaven and earth. The image of princes stamp-
ed on their coin denotes, that temporal things
belong all to their government. The image of
God stamped on the soul denotes, that all its fa-
culties and powers belong to the Most High, and
should be employed in his service.
But while the earth is agitated and distracted

with the question of political rights and wrongs;
193 -
U.
wº
^:#,
**
The Sadducees question
*** 22 When they had heard these
Ajr. words, they marvelled, and left
—ººl him, and went their way.
23 T * The same day came to him the
Sadducees, " which say that there is no
resurrection, and asked him,
24 Saying, Master, “ Moses, said, If a
man die, having no children, his brother
shall marry his wife, and raise up seed
unto his brother. -
25 d Now there were with us seven
brethren: and the first, when he had
married a wife, deceased: and, having
no issue, left his wife unto his brother:
ST. MATTHEW.
concerning the resurrection,
26 Likewise the second also, Aº.
and the third, unto the “seventh: ağ.
27 And last of all, the woman –ºh!.
died also : . .
28 Therefore, in the resurrection, whose
wife shall she be of the seven 2 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 For in the resurrection, they neither
marry, nor are given in marriage, but 4 are
as the angels of God in heaven.
31 But as touching the resurrection of
a Mark 12. 18. Luke 20, 27.-b Acts 23. 8.-c Deut. 25. 5.
d Tob. 3. 8.-e Gr. seven.—f John 20. 9-5 1 John S. 2.
the reader will naturally ask, What does a man
owe to Cesar 2 to the civil government under
which he lives? Our Lord has answered the
question. That which Is Cesar's. But what is
it that is Cesar's 2 1. Honour. 2. Obedience.
And 3. Tribute. 1. The civil government under
which a man lives, and by which he is protect-
ed, 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 re-
ligiously obeyed. 3. The government that char-
ges itself with the support and defence of the
whole, should have its unavoidable expenses, how-
ever great, repaid by the people, in whose behalf
they are incurred : therefore we should pay tri-
bute. But remember, if Cesar should intrude
into the things of God, coin a new creed, or broach
a 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 common-
wealth, should, on no account whatever, be de-
voted 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, JMelancthon supposes, amounted annu-
ally 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, CESAR is
satisfied—he gets his own to the uttermost far-
thing. God is glorified—his honour is in every
respect secured. And the PEOPLE are edified—
one of the most difficult questions that could pos-
sibly come before them, is answered in such a
way, as to relieve their consciences, and direct
their conduct.
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 Sadducees] 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 expression is, that the children produced by
this marriage should be reckoned in the genealo-
gy of the deceased brother, and enjoy his estates.
The word seed should be always translated chil-
dren or posterity. , -
Verse 25. Seven brethren] It is very likely the
Sadducees increased the number, merely to make
the question the more difficult.
Verse 28. Whose wife shall she be of the seven ºl
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 libertime.
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 pleasure than
that which comes from the gratification of sensual
appetites. The stream cannot rise higher than
the spring : these men, and their younger bre-
thren, #iº. deists, and libertimes of all sorts,
can form no idea of heaven as a place of blessed-
ness, unless they can hope to find in it the grati-
fication of their sensual desires. On this very
ground Mohammed built his paradise.
Verse 29. Ye do err] Or, Ye are deceived—
by your impure passions: not knowing the Scrip-
tures, which assert the resurrection :-nor the
miraculous power of God, (ray Juyaguy row esov)
by which it is to be effected. In Avoda Sara, fol.
18. Sanhedrim, fol. 90, it is said, “These are they
which shall have no part in the world to come :
Those who say, the Lord did not come from hea-
ven: 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 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 pas-
sions; and from those propensities which were to
continue with them only during this present state
of existence. There, there shall be no death ;
and consequently no need of marriage to main-
tain the population of the spiritual world.
Verse 3i. Have ye not read] This quotation
is taken from Exod. iii. 6, 16. and as the five books
of JMoses were the only part of Scripture, which
e Sadducees acknowledged as divine; our Lord,
by confuting them from those books, proved the
194
and are confounded. CHAP.
A. M. 40S3.
º, the dead, have ye not read that
A. D. 29. º
A. olymp. which was spoken unto you by
- Sºlti- God, saying,
32 * I am the God of Abraham, and the
God of Isaac, and the God of Jacob 7
God is not the God of the dead, but of
the living. -
33 And when the multitude heard
this, "they were astonished at his doc-
trine.
a Exod. S. 6, 16. Mark 12. 26. Luke 20. S7. Acts 7. S2. Heb.
11. 16.-b Ch. 7. 28.—c Mark 12. 28.-d Luke 10. 25.
second part of his assertion, “Ye are ignorant
of these very Scriptures, which ye profess to hold
sacred.” - -
Verse 32. I am the God of Abraham] Let it
be observed that Abraham was dead upwards of
300 years before these words were spoken to Mo-
ses : yet still God calls himself the God of Abra-
ham, &c. 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 eter-
mal annihilation) but of the living; 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 someshun-
dreds 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 spirit; 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 afterward 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 denied 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 doc-
trime been broached in the world, we had not seen
the full evidence of the true teaching. The op-
position 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, #. the sacred testimonies are infinitely
amiable in themselves, and worthy of all accepta-
tion. Truth always gains by being opposed.
Verse .34. They were gathered together.], Ezri
go avºro—they came together with one accord, or,
for the same purpose; i.e. of ensnaring him in
his discourse, as the Sadducees had done, ver. 16.
The Codex Bezae and several of the Itala have
sn'avrov, against him. Ulamen tugière into Don
—Old MS. Eng. Bib. -
Verse 35. J1 lawyer]. Noaixo, a teacher of the
daw. What is called lawyer in the common trans-
lation, conveys a wrong idea to most readers:
my old MS. renders 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 let-
ter-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 admitted nothing but
the written word. See Wotton's Mishna, vol. i.
É. 78. These are allowed to have kept more close-
y to the spiritual meaning of the law and pro-
phets, than the Pharisees did; and hence the
question proposed by the lawyer, (Mark xii. 28.
calls him one of the scribes) or Karaïte, was of a
XXII. The great commandment.
34 “But when the Pharisees ºf º:
had heard that he had put the A. gymp.
Sadducees to silence, they were –Sºlº.
gathered together.
35 Then one of them, which was "a
lawyer, asked him a question, tempting
him, and saying,
36 Master, which is the great command-
ment in the law Ż
37 Jesus said unto him, *Thou shalt love
& 30. 6. Luke 10.27. 1 Sam. 7. S. 2 Kings
e Deut. 6. 5. & 10, 12.
- - 10. S1. Psa. 119.2.
more spiritual or refined nature than any of the
preceding.
Verse 36. Which is the great command-
ment] 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 politicians and courtiers,
who form their questions and accusations on the
rights 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, hypocri-
tical 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 subject of the greatest importance, and should
be well 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. Ayazrh, from
a yazraa, I love, is supposed to be compounded
either of ayay and rougly, to act vehemently or in-
tensely, or, from a yely xara ray, because love is
always active, and will act in every possible way;
for he who loves, is with all his affection and de-
sire carried forward to the beloved object, in or-
der to possess and enjoy it. Some derive it from
a yay and ravao Sau, to be completely at rest, or to
be intensely satisfied : because he who loves is
supremely contented with, and rests completely
satisfied in, that which he loves. Others, from
a yay and raw, because a person eagerly embra-
ces, and vigorously holds fast, that which is the
object of his love. Lastly, others suppose it to
be compounded of ayao, I admire, and ravogaat,
I rest, because that which a man loves intensely,
he rests in, with fived admiration and contempla-
tion. So that genuine love changes not, but al-
ways 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 love 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
a yarn, has the following definition :-Avºras-o:
orgoşeous ºri rh platº row ptaouaºyou 2wºkwx1a.
“A pleasing surrender of friendship to a friend:
—an identity or sameness of soul.” A sovereign
preference given to one above all others, present or
absent: a concentration of all the thoughts and de-
sires in a single object, which a man prefers to all
•w 195

Love to God
A. M. ºn the Lond thy God * with all thy
A.” # heart," and with all thy soul, and
–8°º with all thy mind.
a 1 John 4. 7, 8, 17, 18, 20, 21.
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 constantly 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 by it, all the powers and faculties of the
mind are concentrated in the Lord of the uni-
verse. That by it, the whole man is willingl
surrendered to the Most High : and that throug
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 said to do this P 1. He loves God with
all his heart, who loves nothing in comparison of
him, and nothing but in reference to hiſh:—who
is ready to give up, do, or suffer any thing in or-
der to please and glorify him :-who has in his
heart neither love nor hatred, hope nor fear, in-
clination 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, ey
oxn ºn Juxºn, 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 com-
forts, rather than dishonour God; who employs
É. with all its comforts and conveniences, to
glorify God, in, by, and through all : to whom life
and death are nothing, but as they come from, and
lead to God. From this divine principle 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 Rev. xii. 11. •
3. He loves God with all his strength, (Mark
xii. 30. Luke x. 27.) who exerts 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 service all his goods, his
talents, his power, credit, authority, and influ-
enCe.
4. He loves God with all his mind,
&layota,) who * himself only to know God
and his holy will:—who receives with submis-
sion, gratitude, and pleasure, the sacred truths
which God has revealed 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 projects nor
designs, but in reference to God, and the interests
of mankind:—who banishes from his understand-
ing 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 moment 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, continues, and ends all his
thoughts, words, and work; to the glory of his
196 -
intellect—
ST. MATTHEW.
and our neighbour.
38 This is the first and great ****
commandment. . D. 29.
39 And the second is like unto
An. Olymp.
§º
b 1 Tim. 1.5.
name—this is the person who loves God with all
his heart, life, strength, and intellect. He is cru-
cified to the world, and the world to him :—he
lives, yet not he, but Christ lives in him. He
beholds 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 Je-
sus, the author and perfecter of his faith, he re-
ceives continual supplies of enlightening and
sanctifying grace, and is thus fitted for every
good word and work. O glorious state far, far
beyond this description which comprises an in-
effable communion between the ever-blessed Tri-
nity and the soul of man :
Verse 38. This is the first and great command-
ment.] It is so, 1. In its antiquity; being as old
as the world, and engraven originally on our very
nature.
2. In dignity ; as directly and immediately
proceeding from, and referring to God.
3. In eaccellence; being the commandment of
the New Covenant, and the very spirit of the di-
viº
4.
- º
n 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 of all
commandments, and the fulfilling of the law.
7. In virtue and efficacy; because by this alone,
God ºgº 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. T

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 love of our neighbour as its
effect, representation, and infallible mark. This
love of our neighbour is a love of equity, charity,
succour, and benevolence. We owe to our neigh-
bour 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 think,
| speak, and write, concerning .. soul of man;–
put the best construction upon all the words and
actions of our neighbour, 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 delight 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 varie-
ties of circumstances, for our neighbours, which
we would wish them to do for us, were our situa-
tions reversed. .# *
This is the religion of Jesus! how happy would
society be, were these two plain, rational pre-
cepts properly observed : Love ME, and love thy
The question concerning the
ºn it, "Thou shalt love thy neigh-
A. ºlymp, bour as thyself.
* * 40 ° On these two command-
all the law and the prophets.
*
41 ºf “While the Pharisees were ga-
thered together, Jesus asked them,
42 Saying, What think ye of Christ'
whose son is he 7 They say unto him, The
son of David. r
43 He saith unto them, How then doth
a Lev. 19. 13. Ch. 19. 19. Mark 12. S1. Luke 10. 27. Rom. 18.
3. Gal. 5. 14. James 2.8.-b Ch. 7. 12. 1 Tim. 1. 5.—c Mark 12.
85, Luke 20. 41.
FELLows! Be unutterably happy in me, and be
in perfect peace, unanimity, and love, among
ourselves. Great Fountain and Dispenser of
ove fill thy creation with this sacred principle,
; º sake who died for the salvation of man-
ind . -
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 Inan, man to his fellows, aud
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, delights 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
together] Jesus asks a question in his turn, utter-
ly to confound them, and to show the people, that
the source of all the captious questions of his op-
ponents, was their ignorance of the prophecies
relative to the Messiah. -
Verse 42. What think ye of Christ?] Or, What
are your thoughts concerning THE CHRIST-the
Messiah : for to this title, the emphatic article
should always be added. - -
Whose son is he?] From what family is he to
spring 2
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 powerful proof against them, that the
Messiah is come. #. families are now so per-
fectly confounded, that they cannot trace back
any of their genealogies with any degree of cer-
tainty: 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 ap-
pearance when the public registers were all de-
molished, 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 2 The Evangelists Mat-
thew and Luke, were so fully convinced of the
conclusiveness of this proof, that they had re-
course to the public registers; and thus proved
to the Jews from their own records, that Jesus
was born of the family mentioned by the pro-
Phets. Nor do we find that a scribe, Pharisee,
or any, other, ever attempted to invalidate this
Proof, though it would have essentially subserved
CHAP.
XXII. - genealogy of the Messiah.
David in spirit "call him Lord, A.M. º.
. D. 29.
An. Olymp.
savin
ying, CCII. 1.
44 * The Lord said unto my
Lord, Sit thou on my right hand, till I
make thine enemies thy footstool 2
45 If David then call him Lord, how
is he his son 7 -
46 And no man was able to answer
him a word, 6 neither durst any man from
that day forth ask him any more questions.
d Ecclus. 51. 10.-e Psa. 110. 1. Acts 2. S4. 1 Cor. 15. 25.
Hebr. 1. 13. & 10. 12, 18.-f Luke 14. 6.—g Mark 12. 34. Luke
20. 40. -
their cause, could they have done it. But as this
has not been done, we may fairly conclude it was
impossible to do it. - - - -
erse 43. How then doth David in spirit (or,
by the spirit—by the inspiration of the Spirit of
§ call him. Lord? saying,
Verse 44. The Lord (nin Feve or Jehovah) said
unto my Lord, (ºns Adni or Adonai, my prop,
stay, master, support). Sit thou on my right hand]
Take the place of the greatest eminence and
authority. Till I make thine enemies thy foot-
stool—till I subdue both Jews and Gentiles under
thee, and cause them to acknowledge thee as their
sovereign and Lord. This quotation is taken
from Psal. cx. 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 declaration
of the JMessiah.
Verse 45. How is he his son 2] As the Jews did
not attempt to deny the conclusion of our Lord's
question, which was, the Messiah is not only the
son of David according to the flesh, but he is the
Lord of 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 prophecy in question re-
lated 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, JNo man was able to
answer him a word—they were completely non-
plused and confounded.
Verse 46. JNeither durst any—ask him any more
questions.] “Thus,” says Dr. Wotton, “our
Lord put the four great sects of the Jews to si-
lence 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 ‘. of the seven brethren, in
the resurrection, who had her to wife 2 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 only acquiesced in, but com-
mended what our Lord had said in answer to his
question.” Wotton's Miscellaneous Discourses,
vol. i. p. 78. -
The Pharisees and Herodians were defeated,
ver, 15–22. The Sadducees were confounded,
ver. 29–33. The lawyers or Karaïtes non-
plused, ver. 37–40. And the Pharisees, &c.
finally routed, ver. 41–46. Thus did the wis-
dom 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 ques-
tions: their whole stock, it appears, was expend-
197
The character of the
ed, and now they coolly deliberate on the most
effectual way to get him murdered. He that re-
sists 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
ST. MATTHEW.
scribes and Pharisees.
*. so particularly to their spiritual uses, that
it does not appear 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.
wº
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. Different
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 destruction foretold, 33–36. Christ's lamentation over Jerusalem,
tion of the apostles, &c.
A. M. 4033. HEN spake Jesus to the
A. D. 29, . º - -
An. Olymp. multitude, and to his dis-
CCII. 1. ciples,
2 Saying, "The scribes and the Phari-
sees 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. -
a Neh. 8.4, 8. Mal. 2. 7. Mark 12. S8. Luke 20. 45.-b Rom. 2.
19, &c.—c Luke 11.46. Acts 15. 10. Gal. 6. 13.
Their cruelty, 29–32. Their persecu-
4 * For they bind heavy bur- a.º.º.
dens and grievous to be borne, A. ºlymp.
and lay them on men's shoul- –ºh!
ders; but they themselves will not move
them with one of their fingers.
5 * But all their works they do for to
be seen of men: “they make broad their
phylacteries, and enlarge the borders of
their garments, & . *
P-
d Ch. 6. 1, 2, 5, 16.-e Numb. 15. 38. Deut. 6.8. & 22. 12. Proy.
k- S. 3. -
NOTES ON CHAPTER XXIII. -
Verse 2. The scribes and the Pharisees sit in
JMoses' seat] Exagua'ay.—They sat thereformerly
by divine appointment: they sit there now by di-
vine permission. What our Lord says here, re-
fers to their expounding the Scriptures, for it
was the custom of the Jewish doctors to sit while
they expounded the law and prophets, (chap. Y. 1.
Luke iv. 20–22.) and to stand up when they
zead them. -
By the seat of JMoses, we are to understandau-
thority to teach the law.—Moses was the great
teacher of the Jewish people ; and the scribes,
&c. are here represented 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 warns his disci-
ples against their false teaching, and testifies that
they have made the word of God of none effect
by their traditions. See chap. xv. 6, &c. Besides,
as our Lord speaks here in the past tense—what-
soever they HAve commanded, 6d a girway, 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
wnow so corrupt, that they have added to the cere-
monies of the law, others of their own invention,
which are not only burdensome and oppressive,
but have neither reason, expediency, nor revela:
tion to countenance them. In a word, like all
their successors in spirit to the present day, they
.. severe to others, but very indulgent to them-
Selves. - -
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 charac-
teristics of all false teachers, whether Jewish or
Christian.
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 nar-
rowest road to heaven, and walk in the broad road
themselves.—They bind on burdens, &c. ver, 4.
3. They affect to appear righteous, and are
strict observers of certain rites, &c. while desti-
tute of the power of godliness. They make broad
their phylacteries, &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—eminent teacher, though they have
no title to it, either from the excellence or #
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 rob-
ber—he has climbed over the wall of the sheepfold,
or broken it down, in order tº get in.
Phylacteries] ºvaazrngtz from pvaagaa, to
keep or preserve. These were small slips of parch-
ment or vellum, on which certain portions of the
law were written. The Jews tied these about
their foreheads and arms, for three different pur-
poses.—1. To put them in mind of those pre-
cepts which they should constantly observe. 2.
To procure them reverence and respect in the
sight of the heathen. And 3. To act as 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 (ºven, tephilin) are the strength


198
The Pharisees reproved.
*** 6 And love the uppermost
A. º.p. rooms at feasts, and the chief
-Sºlti- scats in the synagogues,
7 And greetings in the markets, and to
be called of men, Rabbi, Rabbi.
8 * But be not ye called Rabbi; for one
CHAP. XXIII.
Humility recommended.
& 6. He #9. A. M. 4038.
is your Master, even Christ; and Aº
all ye are brethren. - Ajyºp.
9 And call no man your father - 89" ".
upon the earth; * for one is your Father,
which is in heaven.
10 Neither be ye called masters: for
a Mark 12. 38,39. Luke 11. 43. & 20, 46. 3 John 9.
of Israel?—Ans. From what is written, Deut.
xxviii. 10. All the people of the earth shall see
that thou art called by the name [of nin, Jehovah ;]
and they shall be afraid of thee.” -
The third use of them appears from the Tar-
É. on Cant. viii. 3. His left hand is under my
ead, &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 DEMons 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 a quarter broad. It is di-
vided into four unequal compartments : in the
first is written, in a very fair character, with
many apices, after the mode of the German Jews,
the first ten verses of Exod. xiii.; in the second
compartment is written, from the eleventh to the
sixteenth verse of the same chapter inclusive;
in the third, from the fourth to the ninth verse
inclusive, 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 vindica-
tion of the wse of the phylactery itself, as the
Reader will see on consulting them : bind them
for a SIGN upon thy HAND–and for FRONTLETs
between thy Eyes—write them upon the Posts
of thy House, and upon thy GATEs ; all which com-
mands the Jews took in the most literal sense.
Even the phylactery became an important ap-
pendage 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 visible, and that they might hereby ac-
quire greater esteem among the common people,
as being more than ordinarily religious.—For the
same reason, they wore the (*. of their gar-
ments of an unusual length. Moses had com-
manded (Numb. xv. 38. & 39.) the children of ||
Israel to put fringes to the borders of their gar-
ments, that when they looked upon even these
distinct threads, they might remember not only
the law in general, but also the very minutiae, or
smaller parts of all the precepts, rites, and cere-
7monies, belonging to it. As these hypocrites
were destitute of all the life and power of reli-
º within, they endeavoured to supply its place
y phylacteries, and fringes without. See the
note on Exod. xiii. 9.
Verse 7. To be called of men, Rabbi, Rabbi..]
*2n van, i. e. JMy 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 doc-
tors—Rabh, Rabbi, and Rabban; each of these
terms has its particular meaning: Rabban im-
Plies much more than Rabbi, and Rabbi much
b James 3.1. See 2 Cor. 1. 24. 1 Pet. 5. 3.--c Mal. i. 6.
more than Rabh. They may be considered as
three degrees of comparison; Rabh, great, Rab-
bi, greater, and Rabban, greatest. These Rab-
bins were looked up to as infallible oracles in re-
ligious 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 plu-
ral ; 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 between these two schools,
the people were of course divided ; some ac-
knowledging Hillel as Rabbi,-infallible teacher,
and others giving this title to Shammai. 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 x264yhºrne,
guide, or leader, (the common reading here, and
which occurs in verse 10.) the famous Vatican
MS., upwards of fifty others, and most of the an-
cient Versions, read 313 acrº-ºxoº, master. The most
eminent critics approve of this reading: and in-
dependently of the very respectable authority b
which it is supported, it is evident that this 3.
ing is more consistent with the context than the
other,-Be not ye called MASTERs, for one is
gyour 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.
JMill and Bengel approve of the omission. It
might have been brought into this verse, from
verse 10. Our Lord probably alludes to Isai. 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 over the rest. Ye are, in this respect,
perfectly equal. -
Verse 9. Call no man your FATHER..] Our
Lord probably alludes to thé AB, or father of the
Sanhedrim, who was the next after the JNasi, or
president. See on chap. xx. 21. By which he
gives his disciples to understand, that he would
have no second after himself, established in his
church, of which he alone was the head ; and
that a perfect equality must subsist among them.
Verse 10. JWeither be ye called masters] Ka-
9m) nºrat, 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 right-
eousness. It is he alone (who is the word, light,
and eternal truth;) that can illuminate every
created mind; and who, as Saviour and Redeem-
er, speaks to every heart by his Spirit.
Though the title of Rabbi, mentioned above.
199
Woes against the
A.M., 4:3, 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 be abased ; and he that shall humble.
himself shall be exalted. - -
13 T But “wo unto you scribes and Pha-
risees, hypocrites! for ye shut up the
kingdom of heaven against men: for ye
An Óiſmo.
tº
ST. MATTHEW.
scribes and Pharisees.
neither go in yourselves, neither Aºº.
suffer ye them that are entering, A. º.p.
ccii. 1.
| to go in.
14 Wo unto you, scribes and Pharisees,
hypocrites' " for ye devour widows’
houses, and for a pretence make long
prayer: therefore ye shall receive the
greater damnation. .
15 Wo unto you scribes and Pharisees,
a Ch. 20. 26, 27.—b Job 22. 29. Prov. 15. S3. & 29. 23. Luke 14.
11. & 18, 14. James 4, 6, 1,Pet. 5. 5. - -
c Luke 11.52–d Mark 12.40. Luke 20. 47. 2 Tim. 3. 6. Tit.
1. I 1.
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 fol-
lowing verse; some had all three titles, for thus
in Bab. JMaccoth, fol. 24, “It is feigned,” says
Dr. Lightfoot, “that when king Jehoshaphat
saw a disciple of the wise men, he rose up out of
his throne, and embraced him, and said, as an
**p ºno ºn ºn Jºbbi Jībbi, Rabbi Rabbi, JMori
JMori, Father Father f. Rabbi Rabbi JMaster
JMaster!” Here then are the three titles, which
in the 7th, 9th, and 10th verses, our blessed Lord
condemns; and these were titles that the Jew-
ish doctors greatly affected. -
Verse 11. Your servant..] Alagovoc, deacon.
See on chap. xx. 26. .
Verse 12. Whosoever shall exalt himself, &c.]
The way to arrive at the highest degree of dignity
in the sight of God, is, by being willing to be-
come the servant of all. Nothing is more hate-
ful in his sight than pride; to bring it into ever-
lasting 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 2 Spiritual lordship and do-
7mination, ecclesiastical luxury, pomp, and pride,
must be an abhorrence in the sight of that God
who gave the above advices to his followers.
Another lesson, which our blessed Lord teaches
here, is, that no man is implicitly to receive the
sayings, 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 word, are the only infallible teachers.
Every man who wishes to save his soul, must
search the Scriptures by prayer and faith.—Rea-
der, take counsel with the pious; hear the dis-
courses of the wise and holy: but let the book of
God ultimately fix thy creed. A-
Verses 14 and 13. Wo unto you, scribes]. I
think the fourteenth and thirteenth verses should
be transposed. This transposition is authorized
§ some of the best MSS, Versions, and Fathers.
he fourteenth is wanting in the BDL. and in
many others of inferior note, as well as in several |
of the Versions. Griesbach had left it out of the
text in his first edition; I hesitated, 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 re-
stored to its place. In his second edition, he has
transposed the two, just as I had done. The fif.
teenth reads best after the thirteenth.
Verse 14. , Ye devour widóbs' houses] On this
subject I am in possession of nothing better than
the following note of Dr. Whitby.
“This sect,” says Josephus, (Ant. l. xvii. ch.
3.) “pretended to a º exact knowledge of
O) -
the law, on which account the women were sub-
ject to them, as pretending to be dear to God.
And when Alexandra obtained the goyernment,
(Jewish war, b. i. ch. 4.) they insinuated them-
selves into her favour, as being the exactest sect
of the Jews, and the most exact interpreters of
the law, 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
hours ; that perhaps they sold them, as do the
Roman priests their masses, or pretended others
should be more acceptable to God for them ; and
so might spoil devout widows, by the gifts or sala-
ries they expected from them. Now, this being
only a hypocritical pretence of piety, must be
hateful to God, and so deserve a greater condem-
nation.” fs of l d
Long prayer] For proofs of long prayers an
vain #º. Jews, #. and
Heathens, see the notes on chap. vi. 7.
Verse 13. Ye shut up the kingdom] . As a key
by opening a lock gives entrance into a house, &c.
so knowledge of the sacred testimonies, manifest-
ed in expounding 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 knowledge themselves, they may be said
to shut this kingdom; 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 Semacoth, ch. viii. “When
Rab. Samuel the little died, his key and his tablets
were hung on his tomb, because he died childless.”
See Schoelgen.
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 prover-
bial expression, similar to ours. You leave no
stone unturned; intimating that they did all in
their power to gain converts, not to God, but to
their sect. These we may suppose were princi-
pally sought for among the Gentiles, for the bulk
of the Jewish nation was already on the side of
the Pharisees.
Proselyte] [Igoraxwºrds, a stranger, or foreign:
er; one who is come from his own people and
cºuntry, to sojourn with another. See the differ-
ent kinds of proselytes explained in the note on
Exod. xii. 43.
The child { hell] A Hebraism for an exces-
sively wicked person, such as might claim hell for
his mother, and the devil for his father.
Twofold—the child of] The Greek word áirao-
régoy, which has £º been translated two-
fold, KXPKE has demonstrated to mean more de-
Against profane swearing, CHAP.
*** hypocrites! for ye compass sea
An olymp, and land to make one prose-
—“ti-lyte, and when he is made, ye
make him twofold more the child of hell
than yourselves.
15 Wo unto you º 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' - s
16 Ye fools and blind; for whether is
greater, the gold, ° or the temple that
sanctifieth the gold 2 . -
18 And, Whosoever shall swear by the
altar, it is nothing: but whosoever swear-
eth by the gift that is upon it, he is
“guilty.
19 Ye fools and blind: for whether is
a Ch. 15. 14. Ver. 24.—b Ch. 5.33,84—c Exod. 30, 29.—dor,
debtor, or bound.—e Exod. 29.87.—f 1 Kings 8. 18. 2 Chron. 6. 2.
Psa. 26. 8. & 132. 14. -
ceitful. Arxoãº, is used by the best Greek wri-
ters for simple, sincere, arxothº, for simplicity,
sincerity, so Jiraoût, deceitful, dissembling, and
Jiraśn, hypocrisy, fraudulence, and dºraorapov,
more fraudulent, more deceitful, more hypocriti-
cal. See also Suidas in Auraoh.
Dr. Lightfoot and others observe, that the pro-
selytes were considered by the Jewish nation, as
the scabs of the Church, and hindered the coming
of the Messiah; and Justin JMartyr observes,
that “the proselytes did not only disbelieve
Christ's doctrine, but were abundantly more.blas-
phemous against him than the Jews themselves,
endeavouring to torment and cut off the Chris-
tians 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 prefer-
ence to the object of his lust; gold has still the
first place in his heart. A man is to be suspected
when he recommends those good works most,
from which he receives most advantage.
Is bound thereby, i. e. to fulfil his oath.
Verse 20. Whoso—shall swear by the altar]
As an oath always supposes a person who witness-
es it, and will punish perjury; therefore whether
they swore by the temple, or the gold, (ver. 16.
or by the altar, or the gifts laid on it, (ver. 18.
the oath necessarily supposed the God of the tem- |
ple—of the altar, and of the gift, who witnessed
the oaths, and would even, in their exempt cases,
punish the perjury.
Verse 21, Whoso shall swear by the temple]
Perhaps it is to this custom of swearing by the
temple, that Martial alludes, lib. xi. epist. 95.
Ecce negas, jurasque mihi per templa Tonantis ;
JNon credo: jura, Verpe, per Anchialum.
“Behold, thou deniest and swearest to me by
the º of Jupiter; I will not credit thee:
swear, O Jew, by the temple of Jehovah.” This
word probably comes from nº ºn heical Yah, the
temple of Jehovah. This seems a better deriva:
tion than B'nºs ºn BN im chai Elohim, as God
liveth, though the sound of the latter-is-àearer to
the Latin.
D; By him that dwelleth therein.] The common
eading is waroukovyts, dwelleth or INHABITETH,
uţ, ºrºkhzayri, dwelt or did inhabit, is thé
VoI. I. ( 26 )
XXIII. and hypocrisy.
greater, the gift, or * the altar *.*.*.
that sanctifieth the gift? Aºp.
20 Whoso therefore shall swear —“tº
by the altar, sweareth by it, and by all
things thereon. -
21. And whoso shall swear by the tem-
ple, sweareth by it, and by ‘ him that
dwelleth therein.
22 And he that shall swear by heaven,
|sweareth by the throne of God, and by
him that sitteth thereon. .
23 Wo unto you, scribes and Pharisees,
hypocrites 1 h for ye pay tithe of mint,
and anise, and cummin, and “have omit-
ted the weightier matters of the law, judg-
ment, mercy, and faith; these ought ye to
have done, and not to leave the other
undone.
g Ch. 5. 34. Psa. 11. 4. Acts 7. 49.-h Luke 11. 42.—i Gr.
& wh9oy, dill.—k 1 Sam. 15. 22. Hos. 6. 6. Mic. 6.8. Ch. 8.
I3. & 12, 7. *
reading of CDEFGHRLM. eighty-six others .
this reading has been adopted in the editions 9t
Complutum, Colineus, Bengel, and Griesbach;
The importance of this reading may be perceived
by the following considerations. In the first
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 splendour or glory was ex-
hibited, which was the symbol and proof of the
divine presence. This the Jews called nºw She-
kinah, 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 now Shelcinah. As
the Lord had long before this time abandoned the
Jewish temple, and had now made the human na-
ture of Jesus the Shekinah, (see John i. 14, the
Logos was made flesh, ecznywaev, 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
therefore used a word that hinted to them that
God had forsaken their temple, and consequent;
ly 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 com-
mon swearer is worthy of no credit, when even
in the most solemn manner, he takes an oath be-
fore a magistrate: he is so accustomed to stake
his truth, perhaps 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. Common swearing, and the
shocking frequency and multiplication of oaths in
civil cases, have destroyed all respect for an oath ;
so that men seldom feel themselves bound by it:
and thus it is useless in many cases to require it
as a confirmation, in order to end strife or ascer-
tain truth. See the note on chap. v. 37.
Verse 23, Ye pay tithe of mint, &c.] They
were remarkably scrupulous in the performance
g 201


Hypocrisy and cruelty of
*.*.*.*. 24 Ye blind guides, which strain
An Óiymp. at a gnat, and swallow a camel.
-** - 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 extor-
tion 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. *
27 Wo unto, you, scribes and Phari-
sees, hypocrites ' " for ye are like unto
whited sepulchres, which indeed appear
ST. MATTHEW.
the scribes and Pharisees.

beautiful outward, but are with- *, *, º
in full of dead men's bones, and Ajiymp.
of all uncleanness. 90ſ. 1.
28 Even so ye also outwardly appear
righteous unto men, but within ye are
full of hypocrisy and iniquity.
29 °Wo unto you, scribes and Phari-
sees, hypocrites' because ye build the
tombs of the prophets, and garnish the
sepulchres of the righteous,
30 And say, If we had been in the days of
our fathers, we would not have been parta-
kers with them in the blood of the prophets.
31 Wherefore ye be witnesses unto your-
a Mark 7.4. Luke 11.89.
b Luke 11.44. Acts 23. 3.-c Luke 11. 47.
of all the rites and ceremonies of religion, but to-
tally neglected the soul, spirit, and practice of
godliness.
Judgment] Acting according to justice and
equity, towards all mankind. JMercy—to the dis-
tressed and miserable. And faith in God, as the
fountain of all righteousness, mercy, and truth.
The scribes and Pharisees ueither begun nor
ended their works in God; nor had hº Te-
spect unto his name in doing them. . They did
them to be seen of men, and they had their re-
ward—human applause. -
These ought ye to have done, &c.] Our Lord did
not object to their paying tithe even of common
ot-herbs—this did not affect the spirit of religion;
ut 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 |
translated, 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,
AT for out, which, on examination, I find esca-
ped 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, imprynted by
Wyllyam Powell, dwelynge in Flete strete; the
yere of our Lorde M.CCCCCXLVII, 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 swa.
lowe a cammel. It is the same also in Edmund
Becke's Bible, printed in London 1549, and in
several others.—QIIeugungº à gnattº.—MS.
Eng. Bib. so Wickliff. -
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 typified by them. A man may ap-
pear clean without, who is unclean within; but º
They imagined themselves much better than
outward purity will not avail in the sight of God,
where inward holiness is wanting.
Eactortion and excess.] "Agºrayne Rat axgaotaº,
rapine and intemperance: but instead of gºgº-
ouac, intemperance, many of the very, best MSS.
CEFGHRS. and more than a hundred others,
the Syriac, Arabic, Ethiopic, Slavonic, with
Chrysostom, Euthym, and Theophylact, have
24twiak, injustice, whº grench has admitted
20
riac has both. Several
into the text instead of anggaiac. . The latter Sy-
SS. and Versions have
axa Sagarias, uncleanness ; others have zraeoveštaç,
covetousness : some have royhgiac, wickedness; and
two of the ancients have iniquitate, iniquity. Sup-
pose we put them all together, the character of the
Pharisee will not be overcharged. They were
full of rapine and intemperance, injustice and un-
cleanness, covetousness, wickedness, and iniquity.
Verse 27. For ye are like]. IIagopaoua &re, ye ez-
actly resemble—the parallel is complete.
Whited sepulchres] White-washed tombs. As
the law considered those unclean who had touch-
ed any thing belonging to the dead, the Jews took
care to have their tombs whitewashed every year,
that being easily discovered, they might be con-
sequently avoided.
erse 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 un-
righteousness, screen him from the stroke of that
justice, which impartially sends all impurity and
unholiness into ğ. pit of destruction ? No. In
the sin that he hath sinned, and in which he hath
died, and according to that, shall he be judged
and punished; and his profession of holiness only
tends to sink him deeper into the lake which
burns with unquenchable fire. Readerſ 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 JMachpelah, 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]
their ancestors; but our Lord, who knew what
they would do, uncovers their hearts, and shows
| them that they are about to be 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 dº;
generated. - -
The judgments of God
*** selves, that "ye are the children
A. olºp. of them which killed the pro-
8°º phets.
32 °Fill ye up then the measure of
your fathers.
33 Ye serpents, ye * generation of vi-
pers, how can ye escape the damnation
of hell ? .
CHAP. XXIII.
denounced against them.
34 T * Wherefore, behold, I ºf
send unto you prophets, and Ağır.
wisemen, and scribes; and “some “tº
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 & That upon you may come all the
a Acts 7. 51, 52. 1 Thess. 2. 15.—b Gen. 15. 16. 1 Thess. 2. 16.
c Ch. S. 7 & 12, 34.—d Ch. 21. 34,35. Luke 11. 49.
e Acts 5. 40. & 7. 58, 59. & 22. 19.-f Ch. 10. 17. 2 Cor. 11.24
25.-g Rev. 18. 24. - w
There are many who think, that had they lived
in the time of our Lord, they would not have act-
ed towards him as the Jews did. . But we can
scarcely believe, that they who reject his Gospel,
trample under foot his precepts, do despite to the
Spirit of his grace, love sin, and hate his follow-
ers, 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 mea-
sure of your fathers—will continue to walk in
their way, accomplish 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 ap-
pear to be what it is, an inference from the 30th.
Ye will fill up, or, fill ye up—rangoo are 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 de-
stroy or pull down this temple, and I will 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. Bi-
ble has it in the present—bet (ye) fulfillen the
mężute ºf Jºurt (your) fabriñ. . .
Verse 33. Ye serpents, ye generation of vipers]
What a terrible stroke—Ye are serpents, and the
offspring of serpents. This refers to ver. 31. ;
they confessed that they were the children of
those who murdered the prophets; and they are
now going to murder Christ and his followers, to
show that they have not degenerated—an accur-
sed seed, of an accursed breed. My old MS. trans-
lates this place oddly—522 fict pentiš, fruptig
of buttuntignyig of £büris that gleen jer
mDütig. There seems to be here an allusion to
a common 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 LACTANTIUs :
JVon possum nasci, si non occidero matrem.
Occid; matrem : sed me manet eacitus idem.
Id mea mors faciet, quod jam mea fecit origo.
Cael. Firm. Symposium, N. xv.
I 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 #. who gave them their be-
ing and all their blessings.
, Verse 34. Wherefore] To show how my pre-
diction, Ye will fill up the measure o vour fathers,
shall be verified, Béhold, I send (I am just going
to commission them) prophets, &c. and some ye
will kill, with (legal process) and some ye will
crucify, pretend to try and find guilty, and deli-
ver 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, dea-
cons, &c. 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] Emu rºi; ºne, upon
this land, meaning probably the land of Judea ;
for thus the word is often to be understood. The
national punishment of all the innocent blood
which had been shed in the land, shall speedily
come upon you; from the blood of Abel the just,
first prophet and preacher of righteousness, Heb.
xi. 4. 2 Pet. ii. 5. to the blood 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
transgress ye the commandments of God, so that
we cannot prosper? Because you have forsaken
the Lord, he hath forsaken you. . .And they con-
spired against him and stoned him—at the com-
mandment 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 cal-
led 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
JYer. So JMatthew is called Levi, compare Matt.
ix. 9. with Mark ii. 14. So Peter was also called
Simon, and Lebbeus was called Thaddeus, Matt.
X. 2, 3.
2. That Jerom says, that in the Gospel of the Na-
Zarenes it was Jehoiada, instead of Barachiah.
3. That Jehoiada and Barachiah have the very
* meaning, the praise or blessing of Jeho-
Q)0/0,, -
4. That as the Lord required the blood of Za- -
chariah so fully, that in a year all the princes of
Judah and Jerusalem were destroyed by the Sy-
rians, and Joash, who commanded the murder,
slain by his own servants, 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 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 Zacha-
riah the son of Barachiah.
Some think that our Lord refers, in the spirit
203
Lamentation over the
**, ºr righteous blood shed upon the
An olymp. earth, * from the blood of righ-
—ººl teous Abel, 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 are sent unto thee, how often
ST. MATTHEW.
destruction of Jerusalem.
would • I have gathered thy chil- A, M. 40.3.
dren together, even as a hen ga- A. #.
thereth her chickens under her 999: " . .
wings, and ye would not!
38 Behold, your house is left unto you
desolate. -
39 For I say unto you, Ye shall not see
me henceforth, till ye shall say, 3 Blessed
is he that cometh in the name of the
Lord. w -
a Gen. 4. 3. 1 John 3. 12.-b2 Chron. 24. 20, 21.-c Luke 13. 34.
d 2 Chron. 24.21.
e Deut. 32. 11, 12. 2 Esdr. 1. 30.—f Psa. 17. 8. & 91. 4.—g Psa.
118. 26. Ch. 21. 9.
of prophecy, to the murder of Zacharias, son of
Baruch, a rich Jew, who was judged, condemn-
ed, and massacred in the temple by the 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
erime they laid to his charge, viz. a design to be-
tray 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, wan, b. iv.
chap. v. s. 5. See Crevier, vol. vi. p. 172. His-
tory 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 apd the altar of burnt-offer-
Ings. º
Verse 36. Shall come upon this generation.] Ezri
ºrny yeyaay ravºrny, woon this race of men, viz. the
Jews. This phrase often occurs in this sense in
the Evangelists.
Verse 37. O Jerusalem, Jerusalem] 1. It is
evident that our blessed Lord seriously and ear-
nestly wished the salvation of the Jews. 2. That
he did 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 reason was, they
would not be gathered together under his protec-
tion: therefore wrath, i. e. punishment, came
upon them to the uttermost. From this it is evi,
dent, that there have been persons whom Christ
wished to save, and bled to save, who notwith-
standing perished, because they would not come
wnto him, John v. 40. The metaphor which our
Lord uses here is a very beautiful one. When
the hen sees a bird of prey coming, she makes a
noise to assemble her chickens, that she may co-
ver them with her wings from the danger. The
Roman eagle is about to fall upon the Jewish
state—nothing can prevent this but their conver-
sion to God through Christ—Jesus cries through-
out the land, publishing the Gospel of reconcilia-
tion——they would not assemble, and the Roman
eagle came and destroyed them. The hen's af-
fection to her brood is so very strong as to be-
come proverbial. The following beautiful Greek
epigram taken from the Anthologia, affords a
very fine illustration of this text.
xetwºpiºus vuozá'aa’at ºraxwwoueva rièat op v i ;
Texyot; evyatz; 2/49exee ºr ºr e g w y z º.
Mao pa Azuy oupavlov xpvoc axga'aw m yºp ea euvey
A18 ego; ovgºvoy ayrizrax or vaq’soy.
IIpoxyn was Madata, zar” aidos &idaa Shºre,
Mhºrepec, opyistoy epyce 3 tdºo-woº, syczi.
Anthol. lib. i. Tit. lxxxvii. edit. Bosch. p. 344,
Beneath her fostering wing the HEN defends
Her darling offspring, while the snow descends;
Throughout the winter's day unmov’d 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 JMedea there:—
To mothers such as those, the tale unfold,
And let them blush to hear the story told !
T. Green.
This epigram contains a happy illustration not
only of our Lord's simile, but also of his own con-
duct. How long had these thankless and unholy
people been the objects of his tenderest cares! For
more than 2000 thousand 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 mira-
cles had but one object and aim, the instruction
and salvation of this thoughtless and disobedient
people. For their sakes, he who was rich be-
came poor, that they through his poverty might
be rich. :--for their sakes, he made himself of no
reputation, and took upon him the form of a ser-
vant, and became obedient unto 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] O ouwor, the
temple —this is certainly what is meant. It was
once the LoRD's temple, God's own house—but
now he says, You R, temple or house—to intimate
that God had abandoned 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 ful:
ness 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 warnings against it which are
contained in the former part of this chapter. As
the religion of Christ is completely spiritual, and
the influence by which it is produced and main-
tained, must come from heaven; therefore, there;
could be no master or head but himself; for as
204 -
Concluding observations on
the church ſº assemblage of true believers) is
his body, all its intelligence, light and life, must
proceed 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 verse
9. in a Bible published by Edmund Becke in 1549,
the 4th of Edward VI. we find the following
words: “tall nu man pour father upon the
earth. . Aftere is the 3ishoppe of ſiome
beclaret a plaine intichriste, in that be
moulbe be callen the most bulge father ;
and that all Ibrigten men shoulbe achnome
ſet gº bum for no legge then their ºppritualſ
father nutmithgtanilinge these planne morbeg ||
of QIbtigte. 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, tyranny, and disgrace, never
return
From the 13th to the 39th verse, our Lord pro-
nounces eight woes, or rather pathetic declara-
tions, against the scribes and Pharisees. 1. For
their unwillingness to let the common people en-
joy the pure word of God, or its right explana-
tion: 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 king-
dom of God by making proselytes, when they had
no other 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 interpreta-
tions of the Scriptures, and their dispensing with
the most solemn oaths and vows at pleasure. Ye
blind guides, which say, Whosoever shall swear
by the temple, it is nothing, &c. ver, 16–22.
5. For their superstition in scrupulously attend-
ing to little things, and things not commanded,
and omitting matters of great importance, the
practice of which God had especially enjoined:
Ye pay tithe of mint and cummin, &c. ver, 23, 24.
CHAP.
XXIV.
6. For their hypocrisy, pretending saintship,
and endeavouring to maintain decency in their out-
ward 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, of sup-
portable, 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. e -
8. For their pretended concern for the holiness
of the people, which proceeded no further than
to keep them free from such pollutions as they
might accidentally 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 cultivated the same
murderous inclinations: Ye—garnish the sepul-
chres of the righteous, and say, If ye had been, &c.
ver, 29, 30. - -
It is amazing with what power and authori
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 2 Could Jesus, as the Supreme God,
have fixed their reprobation from all eternity by
any necessitating decree ; and yet weep over the
unavoidable consequences of his own sovereign
determinations P. How absurd as well as shocking
is the thought ! This is Jewish exclusion: Credat
Judaeus Apella—non ego.
the twenty-third chapter.
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. Our Lord answers, and enumerates them—false Christs, 5.
Wars, famines, pesti-
lences, and earthquakes, 6–8. Persecution of his followers, 9. Apostasy from the truth, 10–13. Ge-
neral spread of the Gospel, 14. He foretells the investment of the city by the Romans, 15–18.
calamities of those times, 19–22.
The
Warns them against seduction by false prophets, 23–26. The sud-
denness of these calamities, 27, 28. Total destruction of the Jewish polity, 29–31.
The whole illustra-
ted by the parable of a fig-tree, 32, 33. The certainty of the event, though the time is concealed, 34–36.
Careless state of the people, 37–41.
The necessity of watchfulness and fidelity, illustrated by the parable
of the two servants, one faithful, the other wicked, 42–51.
*.*.*.* ND * Jesus went out, and
An oimyº. departed from the temple:
C º e e - e e
—“tº- and his disciples came to him for
*--—
to show him the buildings of the **, *.
temple. - An. Olymp.
2 And Jesus said unto them, bºttº
a Ch. 23. S8. Hag: 2.9. Mal.
3. 1. Mark 13.21. Luke 1. 5.
NotEs on CHAPTER xxiv.
This chapter contains a prediction of the utter
destruction of the city and temple of Jerusalem,
and the subversion of the whole political consti-
tution of the Jews: and is one of the most valu-
able portions of the New Covenant Scriptures,
with respect to the evidence which it furnishes of
the truth of Christianity. Everything which our
Lord foretold should come on the temple, city, and
people of the Jews, has been fulfilled in the most
correct and astonishing manner; and witnessed
by a writer who was present during the whole,
who was himself a Jew, and is acknowledged to
be a historian of indisputable veracity in all those
transactions which concern the destruction of Je-
rusalem. Without having designed it, he has
205
Christ foretells the
A. Mºs. * See ye not all these things'
A. D. 29. tº b
*śr. Verily I say unto you, * There
–99: “... shall not be left here, one stone
upon another, that shall not be thrown
down. ge -
3. T And as he sat upon the mount of
Olives, the “ disciples came unto him
ST. MATTHEW.
destruction of the temple.
privately, saying, "Tellus, when A. M.; 40.3.
shall these things be? and what Aºi.
shall be the sign of thy coming, —Sºlº E.
and of the end of the world !
4 And Jesus answered and said unto them,
* Take heed that no man deceive you.
5 For many shall come in my name,
a Mic. S. 12 Luke 21, 5, &c.—b 1 Kings 9. 7. Jer. 26, 18. Mic.
3. 12, Luke 19. 44.—c Mark 13. 8.—d 1 Thess. 5. 1.
• Eph 5, 6, Col. 2, 8, 18. 2 These 3 s. 1 John 4. 1.- Jer
14. 14. & 28. 21, 25. Wer. 24. John'5. 43.
written a commentary on our Lord's words, and
shown how every tittle was punctually fulfilled,
though he knew nothing of the Scripture which
contained this remarkable prophecy. His ac-
count will be frequently referred to in the course
of these notes; as also the admirable work of
Bishop JNewton on the Prophecies.
Verse 1. And Jesus went, out and departed from
the temple]. Or, And Jesus going out of the tem-
ple, was going away. . This is the arrangement of
the words, in several eminent manuscripts, ver-
sions, and fathers; and is Inuch clearer than that
in the common translation. The Jews say the
temple was builded 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. c.
xi. See Mark xiii. 1. -
Verse 2. See ye not all these things 3) The
common text, and many manuscripts have ow
£xazrats, do ye not see, or consider. But the nega-
tive particle is omitted by several excellent manu-
scripts, by the Coptic, Sahidic, Armenian, Ethio-
pic, 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
seem to have been the last words he spoke as he
left the temple, into which he never afterward
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 particularly the temple,
were clearly seen. This part of our Lord's pre-
diction 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, re zoxy arracay was roy yeav Ka-
razkerrely, except the three towers, Phaselus,
Hippicus, and JMariamne, and a part of the west-
ern 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 foun-
dations 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 chil-
dren of Edom, ploughed up the temple, 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 ge-
neral of the army by Titus, with commission, as
the Jews suppose, to destroy the city and the tem-
le, as Josephus observes. . -
The temple was destroyed 1st. Justly; becaus
of the sins of the Jews. 2dly. JMercifully; to
take away from them the occasion of continuing
quick and the dead?
in Judaism: and 3dly. JMysteriously; to show that
206
sº
the ancient sacrifices were abolished, and that the
whole Jewish economy was brought to an end,
and the Christian dispensation introduced. -
Verse 3. Tell w8, when shall these things be?]
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 shall be the sign of thy coming 2
viz. to eacecute these judgments upon them, and to
establish thy own church; and 3dly. When shall
this world end? when wilt thou come to judge the
But there are some who
maintain that these are but three parts of the
same question, and that our Lord's answers only
refer to the destruction of the Jewish state, and
that nothing is spoken here concerning the LAST
or judgment day.
nd of the world] To v a 1 a y o g; or, of the
age ; viz. the Jewish economy, which is a fre-
quent accommodated meaning of the word audy,
the proper meaning of which is, as Aristotle (De
Coelo) observes, ETERNAL. Auoy, quasi asu acy
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 #". Christs.
Verse 5. For many shall come in my name]
Josephus says (War, b. ii. c. 13.) that there were
many, who pretending to divine inspiration, de-
ceived the people, leading out numbers of them
to the desert, pretending that God would there
show them the signs of liberty, meaning redemp-
tion from the Roman power: and that an Egyp-
tian 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 de-
liver 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, viii. 9, 10. and boasted
amº Jews that he was the son of God.
2. Of the same stamp and character was also
Dositheus, the Samaritan, who pretended that he
was the Christ foretold by Moses.
3. About twelve years after the death of our
Lord, when Cuspius Fadas was procurator of
Judea, arose an impostor of the name of Theu-
das, who said he was a prophet, and persuaded a
great multitude to fiſſ, 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 afterward, under the reign of
Nero, while Felix was procurator of Judea, im-
CHAP.
A.M., 40.3, saying, I am Christ: * and shall
. A. D. 29. º
A. olºp. deceive many. . . -
cºiſ, i. 6 And ye shall hear of wars,
and rumours of wars: see that ye be not
troubled : for all these things must come
Signs that shall precede
XXIV.
to pass, but the end is not yet. *.*.*.*.
7 For *nation shall rise against A. olymp.
nation, and kingdom against king- –ººt-
dom: and there shall be famines, and pes-
tilences, and earthquakes, in divers places.
the destruction of Jerusalem.
a Ver. 11.-b 2 Chron. 15. 6. Isai.
posters of this stamp were so frequent, that some
were taken and killed almost every day. Jos.
Ant. b. xx. c. 4, and 7. e
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. c. 9. War, b.
ii. c. 10. 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 Ro-
mans; and were in such consternation on the oc-
casion, that they even neglected to till their land.
Verse 7. JNation shall rise against nation
This portended the dissensions, insurrections, an
mutual slaughter of the Jews, and those of other
nations, who dwelt in the same cities together;
as particularly 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 Syri-
ans, in return, destroyed not a less number of the
Jews. At Scythopolis they murdered upwards of
13,000. At Jäscalon they killed 2,500. At Pto-
lemais they slew 2000, and made many prisoners:
The Tyrians also put many Jews to death, and
imprisoned more : the people of Gadara did like-
wise, and all the other cities of Syria in propor-
tion, as they hated or feared the Jews. At Alex-
andria the Jews and heathens fought, and 50,000
of the former were slain. The people of Damas-
cus conspired against the Jews of that city, and
assaulting them unarmed, killed 10,000 of them.
See Bishop JWewton, and Dr. Lardner. . . .
Kingdom against kingdom] This portended
the open wars of different tetrarchies and provin-
ces against each other. 1st. That of the Jews
and Galileans against the Samaritans, for the
murder of some Galileans going up to the feast of
Jerusalem, while Cumanus 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 Italy, while Otho and Pitellius 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 imme-
diate appearance of the Messiah.” Bereshith
Rabba, sect. 42. -
The THIRD sign, pestilence and famine.
It is further added, that There shall be famines,
and tººl There was a famine foretold by
Agabus, (Acts xi. 28.) which is mentioned by
Suetonius, Tacitus, 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. Pesti-
19 2. Hag. 2. 22. Zech. 14, 13.
lences are the usual attendants of famines: as the
scarcity and badness of provisions generally pro-
duce epidemic disorders.
The FourTH sign, earthquakes, or popular
commotions. } &
Earthquakes in divers places.] If we take the
word a euogoi from a suo to shake, in the first sense,
then it means particularly those popular commo-
tions and insurrections which have already been
noted: and this I 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, JMiletus, Chios,
Samos. See Grotius. One at Rome, mentioned
by Tacitus; and one at Laodicea in the reign of
JWero, in which the city was overthrown, as were
likewise Hierapolis and Colosse. See Tacit. An-
mal. 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 emperor. Add to all these, a dreadful one in
Judea, mentioned by Josephus, (War, b. iv. c.
4.) accompanied by a dreadful tempest, violent
winds, vehement showers, and continual lightnings
and thunders : which led many to believe that
these things portended some uncommon calamity.
The FIFTH sign, fearful portents.
To these St. Luke adds that there shall be
fearful sights and great signs from heaven,§
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 unleavened 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 sacri-
fice brought forth a lamb in the midst of the tem-
ple ! 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 bars 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 pen-
tecost, when the priests were going into the in-
ner temple by night, to attend their service, they
heard first a motion and noise, and then a voice as
of a multitude, saying, LET Us DEPART HENCE.
7th. What Josephus reckons one of the most ter-
rible 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, came to the
feast of tabernacles, and ran crying up and down
the streets, day and might; “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 1 and a voice against all the people !”
Though the magistrates endeavoured by stripes
and tortures to restrain him, yet he still cried
with a mournful voice, “Wo, wo to Jerusalem ‘’”
And this he continued to do for several years to-
gether, going about the walls and crying with a
207
Persecutions of the
*** 8 All these are the beginning
An olymp. of sorrows. -
—ººt- 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. MATTHEW.
disciples foretold.
11. And “many false prophets A*, *.
shall rise, and “shall deceive Ajº.g.
many. CCII: 1.
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.
14 And this ' Gospel of the kingdom
* shall be preached in all the world for
a Ch. 10. 17, Mark 13. 9. Luke 21. 12. John 15. 20. & 16. 2.
Acts 4.2, S. & 7. 59. & 12.1, &c. 1 Pet. 4, 16, Rev. 2. 10, 13.−
b Ch. 11.6. & 13.57. 2 Tim. 1. 15. & 4, 10, 16.—e Ch. 7, 15.
loud 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 testimony of
others, who saw and heard these fearful things.
Tacitus, a Roman historian, gives very nearly the
: same account with that of Josephus. Hist. lib. v.
Verse 8. All these are the beginning of sorrows.
snêivacy, travailing pains. The whole land of Ju-
dea 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 com-
parison of that hard and death-bringing labour,
which should afterward 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
afflicted] Rather, Then they will deliver you up
to affliction, sue 0xiskiy. By a bold figure of speech,
affliction is here personified. They are to be de-
livered into affliction'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 raytay roy 16voy means all the Gen-
tiles, as in the parallel places in Mark Xiii. 9–
11. and in Luke xxi. 12–15. the Jewish perse-
cution is mentioned distinctly. Ye shall be de-
livered up to councils, and be beaten in syn A-
GoGUEs, and ye shall stand before governors and
kings for my name's sake—be not anxiously
careful beforehand what ye shall speak—for ye
are not the speakers, but the Holy Spirit will
speak by you—I will give you utterance and wis-
dom, which all your adversaries shall not be able
to contradict or resist. We need go no further
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 ut-
terance and wisdom which their adversaries were
not able to resist ; so Stephen, chap. vi. 10. and
Paul, who made even Felix himself tremble,
chap. xxiv. 25. Some were imprisoned, as Peter.
and John, chap. iv. 3. Some were beaten, 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 JNero, we shall
G)
º
dom, for a testimony to all nations.
Acts 20. 29. 2 Pet. 2. 1.-d 1 Tim. 4, 1. Ver. 5. 24.—e Ch. 10. 22.
Mark 18. 18. Heb. S. 6, 14. Rev. 2. 10.-f Ch. 4, 23. & 9. 35.-
.g. Rom. 10. 18. Col. 1. 6, 23.
find these predictions still more amply fulfilled;
in these, numberless Christians fell, besides those
two champions of the faith, *}. and Paul. And
it was, as says Tertullian, inis proclium, 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 Gen-
tiles, but they were to be betrayed by apostates :
Verse 10. Then shall many be offended, and
shall betray one another] To illustrate this point,
one sentence out of Tacitus (Annal. 1. xv.) will
be sufficient, who speaking of the persecution un-
der Nero, says, At first several were seized, who
confessed, and then, by THEIR Discoverty, a great
multitude of others were convicted and executed.
Verse 11. False prophets] . Also were to be
ºraised up ; such as Simon JMagus and his follow-
ers ; 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 #. 2 Tim. .
ii. 17, 18. - -
Verse 12. The love of many shall wax cold] By
reason of these trials and persecutions from with-
out, and those apostacies and false prophets from
within, the love of many to Christ and his doc-
trine, and to one another, shall grow cold. Some
openly deserting the faith, as ver. 10, others cor-
rupting it, as ver. 11. and others growing indif-
ferent about it, as ver, 12. Even at this early
period there seems to have been a very consider-
able defection in several Christian churches; see
Gal: iii. 1–4. 2 Thess. iii. 1, &c. 2 Tim. i. 15.
Verse 13, But he that shall endure] The per-
secutions that shall come—wnto the end; to the
destruction of the Jewish polity, without growing
cold or apostatizing—shall be saved, shall be de-
livered 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 Jerusalem, though there
were many there when Cestius Gallus 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 oppor-
tunity to escape. See Eusebius, Hist. Eccles:
lib. iii. c. 5. and Mr. Reading'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 notwithstand-
ing these persecutions, there should be an uni-
versal publication of the glad tidings of the king-
God would
have the iniquity of the Jews published every
where, before the heavy stroke of his judgments
The disciples, &c.
*:::::::: a witness unto all nations; and
An olymp. then shall the end come.
CCII, 1.
see the abomination of desolation, spo-
ken of by * Daniel the prophet, stand in
the holy place, (* whoso readeth, let him
understand :)
16 Then let them which be in Ju-
CHAP. XXIV.
15 * When ye therefore shall
warned to escape.
dea flee into the mountains: **, *.
17 Let him which is on the A. olymp.
house-top not come down to —‘tº
take any thing out of his house:
18 Neither let him which is in the field
return back to take his clothes.
19 And "wo unto them that are with child,
and to them that give suck in those days!
a Mark 13. 14. Luke 21. 20.—b Dan. 9. 27.
should fall upon them ; that all mankind, as it
were, might be brought as witnesses against their
cruelty and obstinacy in crucifying and rejecting
the Lord Jesus.
In all the world, ey oxh rh ouw ovaeyn. Perhaps
no more is meant here than the Roman empire ;
for it is beyond controversy that raday ºrny otzow-
&eyhy, Luke ii. 1. means no more than the whole
Roman empire; as a decree for taxation or en-
rolment from Augustus Cesar, could have no in-
fluence but in the Roman dominions; but see on
Luke ii. 1. Tacitus informs us, Annal. l. xv.
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 necessity to restrain the phrase to
the Roman empire, as previously to the destruc-
tion of Jerusalem, the Gospel was not only
preached in the lesser Asia, and Greece, and Ita-
ly, the greatest theatres of action then in the
world ; but was likewise propagated as far north
as Scythi A ; as far south as ETHIoPIA ; as far
east as PARTHIA and INDIA ; and as far west as
SPAIN and BRITAIN. On this point Bishop New-
ton goes on to say, That there is some probability
hat the Gospel was preached in the British na-
tions by St. Simon the apostle ; that there is
much greater probability that it was preached
here by St. Paul; and that there is an absolute
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 To EveRY CREATURE under heaven.
And in his Epistle to the Romans, chap. x. 18.
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 END of the world. What but the
wisdom of God could foretell this 2 and what but
the power of God could accomplish it 2
Then shall the end come.] hen this general
publication 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.
Verse 15. The abomination of desolation, spo-
ken of by Daniel] This abomination of desola-
tion, St. Luke (chap. xxi. 20, 21.) refers to the
Roman army; and this abomination standing in
the holy place, is the Roman army besieging Je-
rusalem; this, our Lord says, is what was spo-
ken 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. c. 6.) the Romans brought their
* OT, , , , ( 27 }
*
& 12. 11.-c Dan. 9. 28, 25.-d Luke 28. 29.
ensigns into the temple, and placed them over
against the eastern gate, and sacrificed to them
there. The Roman army is therefore fitly called
the abomination, and the abomination which ma-
keth 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 con-
siderable 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 remem-
bered, and wisely followed by the Christians af-
terward. }.}. and Epiphanius say, that
at this juncture, after Cestivas Gallus had raised
the siege, and Vespasian was approaching with
his army, all who believed in Christ left Jerusa-
lem 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 º
ancient Greeks and Romans, were flat-roofed,
and had stairs on the outside, by which persons
might ascend and descend 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 ter-
races 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.
•Anything]. Instead of it, any thing, we should
read ºra, the things : which reading is supported
by all the best MSS., Versions, and Fathers.
, Verse 18. JVeither let him which is in the field
ºreturn back] Because when once the army of the
Romans sits down before the city, there shall be
no more any possibility of escape, as they shall
never remove till Jerusalem be destroyed.
Verse 19. And wo writo 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. c. 10. But he relates
a more horrid story than this, of one JMary, the
daughter of Eliezar, illustrious for her family and
riches, who being stripped and plundered of all her
goods and provisions by the soldiers, in hunger,
rage, and despair, killed and boiled her own suck-
ing child, and had eaten one-half of him before
it was discovered. This shocking story is told
WAR, book vi. c. 3. with several circumstances
of aggravation.
* 209
Directions how to
*, *, *. 20 But pray ye that your flight
An ºlymp, be not in the winter, neither on
-** - the sabbath-day.
21 For * then shall be great tribulation,
such as was not since the beginning of
. world to this time, no, nor ever shall
€e -
a Dan. 9. 26. & 12. 1. Joel 2. 2.-b Isa. 65. 8, 9.
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 im- |
pediments to your flight. Rabbi Tanchum ob-
serves, “that the favour of God was particular-
ly manifested in the destruction of the first tem-
ple, in not obliging the Jews to go out in the win-
% but in the summer.” See the place in Light-
oot. -
JNeither 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 with-
in. Besides on the sabbath-days, the Jews 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 sab-
bath, 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 encompassed with armies; but how could
this be done 2
for this. In the twelfth year of Nero, Cestius
Gallus, the president of Syria, came against Je-
rusalem with a powerful army. He might, says
Josephus, WAR, book 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 expectation of all, he raised the siege and
departed. Josephus remarks, that after Cestius
Gallus had raised the siege, “many of the prin-
cipal Jewish people, zroxxon roy ezriqayay Iováxuay,
forsook the city as men do a sinking ship.” Ves-
pasian 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 the civil wars between Otho and Vitellius,
held Vespasian 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 incidental delays, that
the Christians, and indeed several others, provi-
ded 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 with-
out success, resolved to surround the city with a
wall, which was, with incredible speed, comple-
ted in three days . The wall was thirty-nine fur-
longs in length, and was strengthened with thir-
teen 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,
God took care to provide amply
ST. MATTHEW.
| should no flesh be saved : " but
escape from Jerusalem.
22 And except those days A, M. 4038.
should be shortened, there & *i.
90ſ, 1.
for the elect's sake those days shall be
shortened.
23 * Then if any man shall say unto you,
Lo, here is Christ, or there; believe it not.
Zech. 14. 2, 3–c Mark 13.21. Luke 17, 23. & 21. 8.
murder, famine, and pestilence within, fire and
sword, and all the horrors of war without. Our
Lord wept at the foresight of these calamities;
and it is almost impossible for any humane per-
son to read the relation of them in Josephus with-
out 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
JMoses, Joel, Daniel, and other prophets, as well
as those predicted by our Saviour, met in one
common centre, and were fulfilled in the most
terrible manner on that generation. 2. These
were the days of vengeance in another sense, as
if God's judgments had certain periods and revo-
lutions: for it is remarkable that the temple was
burnt by the Romans on the same month, and on
the same day of the month, on which it had been
burned by the Babylonians. See Josephus, WAR,

book vi. c. 4.
Verse 22. Except those days should be shorten-
ed]. Josephus computes the number of those who
perished in the siege at eleven hundred thousand,
besides those who were slain in other places, WAR,
book vi. c. 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 entire-
ly extirpated: but for the sake of the elect, thei:
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 Ro-
mans on the other; and partly through the dif-
ficulty 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. 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 prevailed, had it not been
for the factions and seditions within. When Ti-
tus was viewing the fortifications after the taking
of the city, he could not help ascribing his suc-
cess 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
machines, or the hands of men avail against such
towers as these ?” WAR, book 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 be-
fore, ver. 11. ; but he seems here to intimate that
there would be especial need to attend to this cau;
tion 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 disposed they
were to listen to such deceivers. Like a man
drowning, they were willing to catch even at a
210 -
False Christs to precede
*.*, *, 24 For "there shall arise false
An ºlymp. Christs, and false prophets, and
-** - shall show great signs and won-
ders : 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, Behold, he is in the desert; go not
forth : behold, he is in the secret cham-
bers; believe it not.
CHAP. XXIV.
the destruction of Jerusalem.
27 ° For as the lightning co- *, *, *;
meth out of the east, and shi- An olyme
neth 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.
29 ° Immediately after the tribulation
of those days, * shall the sun be dark-
ened, and the moon shall not give her
a Deut. 13. 1. Ver. 5, 11. 2 Thess. 2. 9, 10, 11. Rev. 13. 1S.–
b John 6. 37. & 10. 28, 29. Rom. 8. 28, 29, 30. 2 Tim. 2. 19.—
c Luke 17, 24.
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, ghºsta ºi regara ; the very
words used by Christ in this prophecy, and by
Josephus in his history: ANT. book xx. c. 7.
Among these, Simon JMagus, and Dosithews, men-
tioned before ; and Barcocab, who, St. Jerom
says, pretended to vomit flames. And it is cer-
tain 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 de-
ceived too : but having had these proofs they
could not possibly be deceived by these impos-
tors. 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 necessa-
ry and eternal perseverance of the saints How
abundant the Jews were in magic, divination,
sorcery, incantation, &c. see proved by Dr. Light-
Joot on this place. -
Verse 25. Behold, I have told you before.] That
is, I have forewarned you.
Verse 26. If they shall say writo 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 circum-
stances of their conduct 2 Some he mentions as
appearing in the desert. Josephus says, ANT. b.
xx. c. 7. and WAR, b. ii. c. 13. That many im-
postors and cheats persuaded the people to follow
them to the desert, promising to show them signs
and wonders done by the providence of God. 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 thousand men who
were murderers, but these were all taken or de-
stroyed by Felix. Another promised salvation to
the people, if they would follow him to the DE-
SERT, and he was destroyed by Festus, ANT. b.
XX. c. 7. Also one Jonathan, a weaver, per-
suaded a number to follow him to the DESERT,
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.
$: 5; who declared to the people in the city, that
God ºommanded them to go up into the temple,
and there they should receive the signs of delive:
rance. A multitude of men, women, and chil-
d Job 39. 30. Luke 17, 37.-e Dan. 7. 11, 12.-f Isai. 13. 10
Ezek. 32.7. Joel 2. 10, 31. & 3. 15. Amos 5. 20. & 8.9. Mark 13
24. Luke 21.25,Acts 2,90. Rev. 6, 12.
tº a t-r- ºr "
º Fºr-
rance, 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] It is wor-
thy of remark, that our Lord, in the most parti-
cular manner, points out the very march of the
Roman army; they entered into Judea on the
EAST, and carried on their conquests westwah.D,
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 issu-
ing from the east, and shining to the west.
Verse 28. For wheresoever the carcass is]
II toº. 2, the dead carcass. The Jewish nation,
which was morally and judicially dead.
There will the eagles]. The Roman armies, call-
ed so partly from their strength and fierceness,
and partly from the figure of these animals which
was always wrought on their ensigns. It is re-
markable that the Roman fury pursued these
wretched men wheresoever they were found.
They were a dead carcass doomed to be devour-
ed: and the Roman eagles were the commissioned
devourers. See the pitiful account in Josephus,
WAR, b. vii. c. 2, 3, 6, 9, 10, and 11. -
Verse 29. Immediately after the tribulation,
&c.] Commentators generally understand this
and what follows, of the end of the world, and
Christ's coming to judgment: but the word im-
mediately shows that our Lord is not speaking of
any distant event, but of something immediately
consequent on calamities already 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 darkened— .
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. Compare Isai. xiii. 10. Ezek. xxxii. 7,
8, &c.” Lightfoot. -
In the prophetic language, great commotions
upon earth are often represented under the notion
of commotions 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 be-
ing covered, the sun enveloped with a cloud, and
the moon withholding her light. Ezek. xxxii.
7, 8. -
The destruction of the Jews, by Antiochus Epi-
phanes, is represented by casting down some Q
the host of heaven, and the stars to the ground.
See Dam. viii. 10. - -
And this very destruction of Jerusalem is re-
dren, went up accordingly: but instead of delive-
presented by the prophet Joel, chap. ii. 30, 31, by
21 f
The sign of the Son of
*.*.*.* light, and the stars shall fall
As ºlymp. from heaven, and the powers of
—Sºlº- the heavens shall be shaken: .
30 ° And then shall appear the sign of
the Son of man in heaven: " and then shall
all the tribes of the earth mourn, “and
they shall see the Son of man coming in
ST. MATTHEW.
man to appear in heaven.
the clouds of heaven with pow- *.*.*.*.
er and great glory. * - -º e º 'ºe
31 ° And he shall send his an-
gels “with a great sound of a trumpet,
and they shall gather together his elect
from the four winds, from one end of
heaven to the other.
An. Olymp.
CCII. p
a Dan. 7. 13.−b Zech. 12. 12.-c Ch. 16. 27. Mark 18. 26. Rev.
showing wonders in heaven and in earth—darken-
ing the sun, and turning the moon into blood.
This general mode of describing these judgments
leaves no room to doubt the propriety of its ap-
plication in the present case.
The falling of stars, i. e. those meteors which
are called falling stars, by the common people,
was deemed an omen of evil times. The hea-
thens have marked this ;
Soepe etiam stellas, vento impendente videbis
Praecipites coelo labi, noctisque per umbram
Flammarum longos d tergo albescere tractus.
VIRG. 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;
Sol, tibi signa dabit: solem quis dicere falsum
.Audeat 2 Ille etiam coecos instare tumultus
Saepe monet: fraudemgue et operta tumescere
bella.
Ille etiam extincto miseratus Caesare Roman,
Cum caput obscurá nitidum ferrugine texit,
Impiaque atternam timuerunt soccula noctem.
Ibid. Ver. 462.
The sun reveals the secrets of the sky,
And who dares give the source of light the lie P
The change of empires often he declares,
Fierce tumults, hidden treasons, open wars.
He first the fate of Cesar did foretell,
And pitied Rome, when Rome in Cesar fell:
In iron clouds conceal’d the public light,
And impious mortals found eternal night.
Dryden.
*.
Verse 30. Then shall appear the sign of the
Son. 3. man]. The plain meaning of this is, that
the destruction of Jerusalem will be such a re-
markable 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 manifestation of God,
be led to acknowledge Christ and his religion.
By the ync, of the land, in the text, is evidently
meant here, as in several other places, the land
of Judea and its tribes, either its §. inhabitants,
or the Jewish people wherever found.
Verse 31. He shall send his angels] Tow; a y-
2 exous, his messengers, the apostles, and their suc-
cessors in the Christian ministry. .
With a great sound of a ...”. Or, a loud-
sounding trumpet—the earnest affectionate call
of the Gospel of peace, life and salvation.
Shall gather together his elect] The Gentiles,
who were now chosen or elected, in place of the
rebellious obstinate Jews, according to our Lord's
prediction, Matt. viii.; 12. and Luke xiii. 28,
212
d Ch. 13. 41. 1 Cor. 15. 52. 1 Thess. 4. 16.-e Or, with a truºn-
pet, and a great voice.
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. It is worth serious observa-
tion, that the Christian religion spread and pre-
vailed 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 cir-
cumstances so particularly foretold by our Lord.
It was after this period that the lyingdom 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 shall be led away captive into all na-
tions ; and Jerusalem shall be trodden down by the
Gentiles, till the times of the Gentiles be fulfilled.
The number of those who fell by the sword was
...' great. ELEVEN HUNDRED THousAND perish-
ed during the siege. Many were slain at other
}. and at other times. By the command of
orus, 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
Scythopolis, above 13,000. At Ascalon, 2,500.
At Ptolemais, 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 Damascus, 10,000. In a battle with
the Romans at Ascalon, 10,000. In an ambuscade
near the same place, 8,000. At Japha, 15,000.
Of the Samaritans on mount Gerizim, 1 1,600.
At Jotapa, 40,000. At Joppa, when taken by
Wespasian, 4,200. At Tarichea, 6,500. And after
the city was taken, 1,200. At Gamala, 4,000, be-
sides 5,000 who threw themselves down a preci-
ice. Of those who fled with John of Gischala,
6,000. Of the Gadarenes, 15,000 slain, besides
countless mulitudes drowned. In the village of
Idumea, above 10,000 slain. At Gerasa 1,000,
At JMachaerus, 1,700. In the wood of Jardes,
3,000. In the castle of JMasada, 960. In Cyrene,
by Catullus 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 up-
wards of 1,357,660, which would have appeared
incredible, if their own historian had not so par-
ticularly enumerated them. See Josephus, WAR,
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. New-
ton, vol. ii. p. 288–290.
Many also were led away captives into all ng-
tions. There were taken at Japha 2,130. At Jo-
tapa, 1,200. At Tarichea, 6,000 chosen young
men, who were sent to Nero; others sold to the
number of 30,400, besides those who were given
to Agrippa. Of the Gadarenes were taken
2,200. in Idumea above 1,000. Many besides
these were taken in Jerusalem, so that, as Jose-
phus says, the number of the captives taken in
The parable of CHAP.
a.º.º. 32 T Now learn a parable
A. º. of the fig-tree; When his branch
Sºº - is yet tender, and putteth forth
leaves, ye know that summer is nigh:
33 So likewise ye, when ye shall see all
XXIV.
these things, know that "it is º.º.
* near, even at the doors. e = ** * * * *
34 Verily I say unto you,
* This generation shall not pass, till all
these things be fulfilled.
the fig-tree.
An. Olymp.
CCII. ºr
a Luke 21. 29.-b James 5.9.-c Or, he.
d Ch. 16. 28. & 23. 36. Mark 18. 30. Luke 21. 32.
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 seventeen years of age were sold for slaves.
Eleven thousand in one place perished for want.
At Cesarea, Titus, like a thorough-paced infer-
nal savage, murdered 2,500 Jews in honour of
his brother's birth-day: and a greater number at
Berytus in honour of his father's. See Josephus,
WAR, b. vii. c. 3. s. 1. Some he caused to kill
each other; some were thrown to the wild beasts;
And all this was done by |
a man who was styled The darling of mankind " |
and others burnt alive.
Thus were the Jews miserably tormented, and
distributed over the Roman provinces; and con-
tinue to be distressed and dispersed over all the
nations of the world to the present day. Jerusa-
lem also was, according to the prediction of our
Lord, to be trodden down by the Gentiles. Ac-
cordingly it has never since been in the posses-
sion of the Jews. It was first in subjection to the
Romans, afterward to the Saracens, then to the
Franks, after to the JMamalukes, 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, &c.
Verse 32. Learn a gº of the fig-tree] That
is, These signs whic
as infallible 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 ya-
vex avºri!, this race; i. e. the Jews shall not cease
from being a distinct people, till all the counsels
of God relative to them and the Gentiles be ful-
filled. Some translate a yeyaa avºrn, this genera-
tion, 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 de-
struction 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, &c. I think
it more proper not to restrain its meaning to the
few years which preceded the destruction of Je-
rusalem; but to understand it of the care taken
by divine providence, to preserve them as a dis-
tinct 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
I have given you will be |
with the city; R. Jochanan, ben Zaccai, who out-
lived it; R. Zadoch, R. Ismael, and others. See
Lightfoot.
The war began, as Josephus says, Ant. b. xx.
c. 11. s. 1. in the second year of the government
of Gessius Florus, who succeeded Albinus, suc-
cessor of Porcius Festus, mentioned Acts xxiv.
27, in the month of Jºſay, in the twelfth year of
JWero, and the seventeenth of Agrippa, mentioned
Acts XXV. and xxvi. that is, in JMay, A. D. 66.
| The temple was burnt August 10, A. D. 70,
the same day and month on which it had been
burnt by the king of Babylon: Josephus, Ant. b.
XX. C. 11. S. 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. c. 10.
That was the end of the siege of Jerusalem,
which began, as Josephus several times observes,
about the fourteenth day of the month JWisan, or
our April. See War, b. v. c. 3. s. 1. c. 13. s. 7.
b. vi. c. 9. s. 3.
Dr. Lardner further remarks, There is also an
ancient inscription to the honour of Titus, “who
by his father's directions and counsels, had sub-
dued the Jewish nation and destroyed Jerusalem,
which had never been destroyed by any generals,
kings, or people before.” The inscription ma
be seen in GRUTER, vol. i. p. 244. It is as foi-
lows:
IMP. TITo. CAESARI. DIvſ. VESPASIANI. F
VESPAS1ANo. AUG. PontiF1c1, MAXIMO
TRIB. Pot. X. IMP. XVII. Cos. VIII. P. P
PRINcp1. Suo. S. P. Q. R
QUOD. PRAECEPTIs. PATRIs. Consil IIsque. ET
AUSPICIIs. GENTEM. JUDAEORUM. Dom UIT. ET
URBEM. HIERosol YMAM. OMNIBUs. ANTE. se,
DUCIBUS. REGIBUs. GENTIBUSquE. AUT. FRUS-
TRA. -
PETITAM. AUT. OMNINo. INTENTATAM. DELEviºr
For this complete conquest of Jerusalem, Titus
had a triumphal arch erected to his honour, which
still exists. It stands 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
pººl. account see the note on Exod. xxv. 31,
n this arch, a correct model of which, taken on
the spot, now stands before me, is the following
inscription:
SENATUS
PopULUs QUE Roman Us
DIvo TITO. DIvi VESPASIANI. F
VESPASIANo AUGUSTo.
Titus son of the Divine Vespasian: and to Ves-
pasian the £mperor.” * *
On this occasion, a medal was struck with the
following inscription round a laureated head of
**
“The Senate and People of Rome, to the Divine
2]
State of the people
*, *, *, 35 * Heaven and earth shall
As ºf pass away, but my words shall
• 1.
—“tt- not pass away. -
36 T "But of that day and hour know-
eth no man, no, not the angels of heaven,
* 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 and giving in marriage, until the
day that Noe entered into the ark,
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
a Psa. 102.26. Isai. 51. 6. Jer. S1. 35, 36. Ch. 5. 18. Mark 13.
31. Luke 21. 83. Hebr. 1. 11.-b Mark 13. 32. Acts 1. 7. 1 Thess.
5. 2. 2 Pet. 3. 10.—c Zech. 14. 7.—d Gen. 6. 3, 4, 5, & 7.5. Luke
17. 26. 1 Pet. 3. 20.
ST. MATTHEW.
at the advent of Christ.
mill; the one shall be taken ºº
and the other left. An olymp.
42 T : Watch therefore : for –Sºlº r
ye know not what hour your Lord doth
COII)0. -
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
servant, whom his lord hath made ruler
over his household, to give them meat in
due season 2 -
46 Blessed is that servant, whom his
lord, when he cometh, shall find so doing.
—a-
e Luke 17. 34, &c.—f Ch. 25. 13. Mark 18. 83, &c. Luke 21.
36.-g Luke 12. 39. 1 Thess. 5. 2. 2 Pet. 3. 10. Rev. 3, 3. & 16.
15.-h Ch. 25. 1S. 1 Thess. 5. 6.—i Luke 12. 42. Acts 20. 28.
1 Cor. 4. 2. Heb. S. 5.—k Rev. 16. 15.
the emperor:—IMP.erator J.ulius CAES.ar VES-
P.asianus AUG.ustus. P.ontifex M. azimus, TR.-
ibunitia P.otestate P.ater P.atriae CO.nSul VIII.—
On the obverse, 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 JU-
DAEA CAPTA. S. ematus C.onsultus. at the
bottom. This is not only an extraordinary fulfil-
ment of our Lord's prediction, but a literal ac-
complishment of a prº delivered about 800
years before, Isai. iii. 26. And she desolate, shall
sit upon the ground. §
Verse 36. But of that day and hour] apa here
is translated season by many eminent critics, and
is used in this sense by both sacred and pro-
fane authors. As the day was not known in
which Jerusalem should be invested by the Ro-
mans, 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 wo-
men—one shall be taken, and the other left.]
The meaning seems to be, that so general should
these calamities be, that no two persons, where-
soever found, or about whatsoever employed,
should be both able to effect their escape : and,
that captivity and the sword should have a com-
plete 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 a .ded. See Wakefield, and Harmer,
Obs. vol. i. 253. That they were formerly thus
employed, see Exod. xi. 5. and the note there.
See also Isai. 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 way either of judgment or mercy, whenso-
ever he may come. This advice the followers of
Christ tººk, and therefore they escaped; the mise-
rable 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
º “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 watchfulness, that he may not
come upon you unawares.” WAKE FIELD.
Verse 45. Who then is a faithful and wise ser-
vant] All should live in the same expectation of
the coming of Christ, which a servant has with
respect to the return of his master, who, in de-
parting 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 his 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 sacred fami-
ly, 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 º by
being administered out of proper season, or to
Improper persons.
Verse 46. Blessed is that servant] His blessed-
ness consists in his master's approbation.
214
The parable of the CHAP.
A. M. 4038.
*** .47 Verily I say unto you, That
A. Gly. " he shall make him ruler over
tº all his goods. t
48 But, and if that evil servant shall
say in his heart, My lord delayeth his
coming;
49 And shall begin to smite his fellow-
servants, and to eat and drink with the
drunken ;
XXIV.
oppressive servant-
50 The lord of that servant *, *.*.*.
shall come in a day when he Ájymp.
looketh not for him, and in an • 1.
hour that he is not aware of,
51 And shall "cut him asunder, and ap-
point him his portion with the hypocrites:
* there shall be weeping and gnashing of
teeth.
a Ch. 25. 21, 23. Luke 22, 29.
b Or, cut him off—c Ch. 8, 12. & 25, 30.
Verse 47. He shall make him ruler over all his
goods.] ... O heavenly privilege of a faithful mi-
mister of Christ . He shall receive from God a
power to dispense all the blessings of the New
Covenant ; and his word shall ever be accompa-
nied with the demonstration of the Holy Ghost to
the hearts of all that hear it. Much of a preach-
er's usefulness may be lost by his unfaithfulness.
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 outwardl
heart, and God searches his heart, and knows
that he professes to teach what he does not be-
lieve. 2. He governs with an absolute dominion,
oppressing his colleagues, and doing violence to
the followers of Christ. And shall begin to smite,
&c. 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 bel-
§: and thus feeds himself without fear. Great
od! save thine inheritance from being ravaged
by such wolves |
Verse 50. The lord of that servant] Here are
three punishments which answer to the three cha-
racteristics of the bad minister. I. A sudden
death, and the weight of God's judgments falling
upon him, without a moment to avert it; this an-
swers to his infidelity and forgetfulness. He shall
come in a day in which he looketh not for him. 2.
A separation from the communion of saints, and
from all the gifts which he has abused: this an-
swers 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 him-
self; and this answers to his voluptuous life, pam-
pering the flesh at the expense of the soul.
Verse 51. Cut him asunder] This refers to an
ancient mode of punishment used in several coun-
tries. Isaiah is reported to have been sawed Asun-
DER. That it was an ancient mode of punishment
is evident from what Herodotus says; that Saba-
cus, king of Ethiopia, had a vision, in which he
Was commanded Azerov; 312T2Azeuv, to cut in two
all the Egyptian priests, lib. ii. And in lib. vii.
where Xerxes ordered one of the sons of Pythius
&ea oy Jiaºra, euv, to be cut in two, and one half
placed on each side of the way, that his army
might pass through between them. See Raphe-
lius also in his notes from Herodotus and Poly-
bius. This kind of punishment was used among
the Persians; see fjan. ii. 5. iii. 29. Story of
Susannah, ver. 55, 59. See also 2 Sam. xii. 31.
and 1 Chron. xx. 3. It may also have reference
to that mode of punishment, in which the differ-
ent members were chopped off seriatim, first the
Jeet, then the hands, next the legs, then the arms,
profess this, but he says it in...his:
and lastly the head. This mode of punishment
is still in use among the Chinese.
The Reader has no doubt observed in the pre-
ceding chapter, a series of the most striking and
solemn predictions, fulfilled in the most literal,
awful, and dreadful manner. Christ has foretold
the ruin of the Jewish people, and the destruc-
tion of their polity ; and in such a circumstantial
manner, as mone else could do, but He, under
whose eye are all events, and in whose hands are
the government and direction of all things. In-
deed he rather declared what he would do, than
predicted what should come to pass. And the ful
filment has been as circumstantial as the predic-
tion. Does it not appear that the predicted point
was so literally referred to by the occurring fact,
by which it was to have its accomplishment, as
to leave no room to doubt the truth of the pre-
diction, or the certainty of the event by which it
was fulfilled 2 Thus the wisdom of God, as also
his justice and providence, have had a plenary
manifestation. -
But this wisdom appears further, in preserving
such a record of the prediction, and such evidence
of its accomplishment, as cannot possibly be doubt-
ed. The $. Testament, given by the inspira-
tion of God, and handed down uncorrupted from
father to son, by both friends and enemies, per
fect in its credibility and truth, inexpugnable in
its evidences, and astonishingly circumstantial in
details of future occurrences, which the wisdom
of God alone could foreknow—that New Testa-
ment is the record of these predictions. The bis-
tory of the Romans, written by so many hands;
the history of the Jews, written by one of them.
selves ; triumphal arches, coins, medals, and pub-
lic monuments of different kinds, are the evidence
by which the fulfilment of the record is demon-
strated. Add to this the preservation of the Jew-
ish people; a people scattered through all na-
tions, 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 al-
ready alluded to, is strictly and literally true :
Who that has ever consulted the Roman histo-
rians 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 incontrover-
tibly 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
215
Parable of the
over their city and its inhabitants, has so minute-
ly fulfilled the threatenings of his justice on the un-
believing and disobedient, will he not as circum-
stantially fulfil the promises of his grace to all
them that believe 2 The existence of his revela-
tion, 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,
ST. MATTHEW.
ten virgins.
and walking worthy of his vocation, are continu-
ed 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 uttermost 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 con-
founded.
CHAPTER XXV.
The parable of the ten virgins, five of whom were wise, and five foolish, 1–12. The necessity of being
constantly prepared to appear before God, 13. The parable of the talents, 14–30.
The manner in
which God shall deal with the righteous and the wicked in the judgment of the great day, 31–46.
**: HEN shall the kingdom, of
Ajº. heaven be likened unto ten
CCII. I.
* virgins, which took their lamps,
and went forth to meet P the bride-
groom. m
2." And five of them were wise, and
five were foolish.
3 They that were foolish, took A.M.,4033.
their lamps, and took no oil with aſſº.
them : 90Iſ. . .
4 But the wise took oil in their vessels
with their lamps.
5. While the bridegroom tarried, " they
all slumbered and slept.
, a Lev. 21. 14. Psa. 45.9–11. 2 Cor. 11. 2. Rev. 14.5.-b Eph. ||
5. 29, S0. Rev. 19. 7. & 21. 2, 9.
NOTES ON CHAPTER XXV.
Verse 1. Then shall the kingdom of heaven]
The state of Jews and professing Christians—or
the state of the visible church at the time of the
destruction of Jerusalem, and in the day of Judg-
ment; for the parable appears to relate to both
those periods. And particularly 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 RESHITH CHOCMAH, the begin-
ning 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 eactinguished; for if thy lamp be gone
out, thy oil will profit thee nothing.” Our doctors
add in MEDRASH : The holy blessed God said to
Israel, My sons, repent whilst the gates of re-
pentance stand open; for 1 receive a gift at pre-
sent, but when I shall sit in judgment in the age
to come, I will receive none.” Another parable
mentioned by Kimchi on Isai. lxv. 13. “Rabbi
Yuchanan, 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 2 (i. e. Is there
any work to be done 2) But the foolish ones that
were among them went away, and working said,
When shall the feast be in which there is no la-
bour 2 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 P' He answered them, “Therefore you
should turn to God to-day, perhaps you may die
to-morrow ; thus every day will be employed in
returning.” See Kimchi in Isai. lxv. 13.
Virgins] Denoting #e purity of the Christian
21
c Ch. 13.47. & 22. 10.-d 1 Thess. 5. 6.
doctrine and character. In this parable, the
bridegroom is generally understood to mean Je-
sus Christ. The feast, that state of felicity to
which he has promised to raise his genuine fol-
lowers. The wise or prudent, and foolish virgins,
those who truly enjoy, and those who only pro-
fess the purity and holiness of his religion. The
oil, 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 pro-
fession 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,
q govtºot—they took care to make a proper pro-
vision beforehand, and left nothing to be done in
the last moment.
Five were foolish..] Magot, which might be
translated careless, is generally rendered foolish ;
but this does not agree so well with peovigot, pro-
vident or prudent, in the first clause, which is the
proper meaning of the word. Mogos, in the Ety-
mologicon, is thus defined—ºwn g3 to deov, he who
sees not what is proper or necessary. These did
not see that it was necessary 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 lamps, but
they carried a vessel with oil to recruit their
lamps, when it should be found expedient. This
the foolish or improvident neglected to do: 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 judg:
ment. The delay—the time from a man's birth till
his death in the first case: in the second, the time
from the beginning to the end of the world.
Slumbered and slept] Or, eyus-affay was exaševãoy,
they became drowsy, and fell asleep. As sleep, is
frequently used in the Sacred Writings for death,
so drowsiness, which precedes sleep, may be cod’
&
Parable of the wise
*; M; 40%. , 6 And at midnight "there was
&#, a cry made, Behold, the bride-
–8° E groom cometh; go ye out to
meet him.
7 Then all those virgins arose, and
* trimmed their lamps.
CHAP. XXV.
and foolish virgins.
8 And the foolish said unto the A. M. 4083.
º e g A. D. 29.
wise, Give us of your oil ; for A. olymp.
our lamps are “gone out. _CCII: 1.
9 But the wise answered, saying, JNot
so ; lest there be not enough for us and
you : " but go ye rather to them that
a Ch. 24. 31. 1 Thess. 4. 16.-b Luke 12. 35.-c Or, govrig out.
sidered as pointing out the decays of the consti-
tution, and the sicknesses which precede death. .
The other explanations which are given of this
lace must be unsatisfactory to every man who
is not warped by some point in his creed, which
must be supported at every expense. Careless-
ness disposed them to drowsiness, drowsiness to
sleep, deep sleep, which rendered them as uncon-
scious of their danger, as they were before inat-
tentive to their duty. The Anglo-Saxon has hit
the meaning of the original well—Pahnappubon
hig ealle j rlepun ; of which my old MS. Bi-
ble gives a literal version in the English of the
14th century, forgotijë—allº Ilappºileti ani
sº
erse 6. At midnight there was a cry] The
Jewish weddings were generally celebrated in
the night; yet they usually began at the rising of
the eveping star: ł. in this case, 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
relation, and fas est ab hoste doceri. “When
Rabbi Jochanan ben Zachai was sick, his disci-
les came to visit him ; and when he saw them,
e began to weep. They say to him, Rabbi
the light of Israel, the right hand pillar, the strong
hammer, wherefore dost thou weep 2 . He an-
swered 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
ut me in prison, his prison would not be ever-
asting; if he condemned me to death, that death
would not be eternal; whom I could sooth 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 and endureth for ever
and for ever; who, if he be angry with me, his
anger will last for ever; if he put me in prison,
his bondage will be everlasting; if he condemn
me to death, that death will be eternal ; whom I
cannot sooth with words nor bribe with riches;
when, further, there are before me two ways, the
one to hell and the other to paradise, and l know
not in which they are carrying me, shall I not
weep P” TALMUD Beracoth, fol. 28.
Verse 7. Trimmed their lamps.] , exoganasy,
adorned them. I have seen some of the eastern
lamps or lanterns, the body of which was a skele-
ton of wood and threads, covered with a very thin
transparent membrane, or very fine gauze, and
decorated with flowers painted on it. It is proba-
ble 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
wedding in Persia, taken from the Zend Avesta,
i. ii. p. 558, &c. may cast some light on this
place. -
...The day appointed for the marriage, about 5
VoI. I. ( 28 )
d Isa. 55. 1. Hab. 2. 4. Rom. 1. 17. Gal. 6.4.
o'clock in the evening, the bridegroom comes to
the house of the bride, where the mobed, or
priest, pronounces for the first time, the nuptial
benediction. He then brings her to his own
house, gives her some refreshment, and after-
Ward the assembly of her relatives and friends
reconduct her to her father's house. When she
arrives, the mobed repeats the nuptial benedic-
tion, which is generally done about MIDNIGHT ;
immediately after, the bride, accompanied with
a part of her attending troop, (the rest having re-
turned 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 2000 persons, all richly dressed in gold
and silver tissue; the friends and relatives 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 car-
ried in triumph. The husband, richly mounted
and magnificently dressed, is accompanied by his
friends and relatives, the friends of the bride fol-
lowing him in covered carriages. At intervals
during the procession, guns and rockets are fired,
and the spectacle is rendered grand.beyond de-
Scription, by a prodigious number of LIGHTED
TORCHES, and by the sound of a multitude of mu-
sical instruments.”
There are certain preparations which most
persons believe they must make at the approach
of death ; but alas ! it is often too late. The
lamp is defiled, the light almost out, and the oil
eapended—and what adorning is a wretched sin-
ner, struggling in the agonies of death, capable
of preparing for his guilty soul :
Verse 8. Our lamps are gone out] agavvvy rat,
are going out. So then it is evident that they were
once lighted. They had once hearts illuminated
and warmed by faith and love, but they had back-
slidden 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 time 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;
iſ thou keep my lamp, I will keep thy lamp; but
if thou eatinguish my lamp, I will extinguish thy
lamp. That is, I give thee my word and testi-
monies to be a light unto thy feet, and a lantern
to thy steps, to guide thee safely through life:
give me thy soul, and all its concerns, that I may
| defend and save thee from all evil : keep my word,
walk in my ways, and I will keep thy soul that
nothing shall injure it; but if thou trample under
foot my laws, I will cast thy soul into outer dark-
72.853.
Verse 9. Lest there be not enough for us and
you] These had all been companions in the Chris-
tian course, and there was a time when they
might have been helpful to each other, but that
time is now past for gr—one has a particle of
2]
The parable of
*** sell, and buy, for yourselves.
A. ºlºp. 10 And while they went to
–99: " - buy, the bridegroom came :
* and they that were ready went in with
him to the marriage: and "the door was
shut.
11 Afterward came also the other vir-
gins, saying, * Lord, Lord, open to us.
12 But he answered and said, Verily I
say unto you, "I know you not.
ST. MATTHEW.
the ten talents.
13 * Watch therefore, for ye A.M.,4088.
know neither the day nor the A: º,
hour wherein the Son of man Sºº
cometh.
14 T * For the kingdom of heaven is
* as a man travelling into a far country,
who called his own servants, and deliver-
ed unto them his goods.
15 And unto one he gave five * talents,
to another two, and to another one; to
a Luke 18. 25. & 19.42. & 12. 35, 36.-b Luke 13. 25.-c Ch. 7.
521, 22, 23.-d Psa. 5. 5. Hab. 1. 13. John 9. 31.-e Ch. 24. 42,
44. Mark 13. 33, 35. Luke 21. 36. 1 Cor. 16. 13. 1 Thess. 5. 6.
1 Pet. 5. 8. Rev. 16. 15.--f Luke 19. 12. —g Ch. 21. 33.−h A.
talent is 1871. 10s. Sterling. Ch. 18. 24.—i Rom. 1.2. 6. 1 Cor. 12.
7, 11, 29. Eph. 4. 11.
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 ac-
count of another.
Go ye rather to them that sell, and buy] By
leaving out the particle d'a, but, (on the indisputa-
ble authority of ABDGHKS. and HV. of Mat-
thai, with sixteen 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 represented and the read-
ing smoother: Rather go to them that sell, and
buy for yourselves, lest there be not enough for us
and you. Beza, JMill, Bengel, and Griesbach,
approve of the omission of the particle Je.
Verse 10. While they went to buy, the bride-
groom 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.
Jłnd they that were ready]. They who were pre-
ared—who had not only a burning lamp of an
evangelical profession, but had oil in their vessel,
the faith that works by love in their hearts, and
their lives adorned with all the fruits of the
Spirit. - -
The door was shut] Sinners on a death-bed too
often meet with those deceitful merchants, who
promise 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. Afterward came also the other vir-
gins, 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 love—ye refused to receive his grace
—ye sinned it away when ye had it; now ye are
necessarily excluded from that kingdom, where
nothing but love and purity can dwell.
Verse 13, Watch therefore] If to watch be to
employ ourselves chiefly about the business of our
salvation, alas ! how few of those who are called
Christians are there, who do watch 2 How many
who slumber 2 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, Ham-
mond, JMill, and Bengel, approve of the omission.
Verse 14, Called his own servants] God never
makes the children of men proprietors of his
goods. They are formed by his power, and up-
held by his bounty, and they hold their lives and
their goods, as in many of our ancient tenures,
ſºdi” domino placuerit—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 improve that good. God's
graces and temporal mercies are suited to the
power which a man has of improving them. To
give eminent gifts to persons incapable of pro-
perly improving them, would be only to lead them
into a 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 him who
ſ. received little, 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 two and one.
he man who improves the grace he has re-
ceived, 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 So-
har Chadash, fol. 47. “A certain king gave a
deposit to 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 de-
posit. Him who had preserved it, the king prai-
sed, and made him governár, of his house. Him
who had lost it, he delivetéd to utter destruction,
so that both his häme 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
The parable of
A. M. 40.3 every man according to his se-
A. D. 29. is *- © •
A. Giyº. veral ability; and straightway
–88: - took his journey.
16 Then he that had received the 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.
CHAP. XXV.
the ten talents
18 But he that had received A. M. 4038.
- - º A. D. 29.
one, went, and digged in the A. Giyºr.
earth, and hid his lord's money. —Sºlº-
19 After a long time * the lord of those
servants cometh, and reckoneth with
them.
20 And so he that had received five ta-
lents came and brought other five talents,
a Hab. 2. 3. Luke
—º-
16. 2. Heb. 10. 37.
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
Schoeigen. I have had already occasion to re-
mark, how greatly every Jewish parable is im-
proved, that comes through the hands of Christ.
In this parable of our Lord, four things may be
considered. -
I. The master who distributes the talents.
II. The servants who improved their talents.
III. The servant who buried his talent. And
IV. His punishment. -
1. The master's kindness. The servants had
nothing—deserved nothing—had no claim on their
master, yet he, in his KINDNESS delivers unto them
his goods, not for his advantage, but for their com-
fort and salvation. -
2. The master distributes these goods diverse-
ly;—giving to one five, another two, and to ano-
ther 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, and the ser-
wants cannot find fault with the distribution. He
who has little, 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 little, for the sove-
reign JMaster 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 provi-
dence has fixed him, is sufficiently calculated to
answer the purpose of the master, in the salva-
tion of the servant's soul.
3. The master distributes his talents with wis-
poM. He gave to each according to his several
ability, i. e. to the power he had to improve what
was given. It would not be just to make a ser-
vant responsible for what he is naturally incapa-
ble of managing ; and it would not be proper to
give more than could be improved. 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
jor 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.
II. The servants who improved their talents.
These persons were termed dovaot, slaves, such
as were the property of the master, who might
dispose of them as he pleased. Then he that had |
ºreceived 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 return-
ed, but they did not relaw. . 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 P
3. Their work was crowned with success. They
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.
1st. 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. 2dly. 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 obe-
dience to his orders sprung from the love the
bore to him. He that loveth me, says Jesus, will
keep my words. 3d. They render up their ac-
counts without confusion.—He who received five
brought five others; and he who had received two
brought two more : nothing 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 his, 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 mas-
ter. 1st. They receive praise. Well done,
good and faithful servants, ver. 21. What a
glorious thing to have the approbation of God,
and the testimony of a good conscience : The
were good, pure and upright within-faithful,
using to God's glory the blessings he had given
them. 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 mer-
cy 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. , 3d. They receive GLORY. Enter
into the joy of your Lord. As ye were partakers
of my nature on earth, be ye sharers of my glo
in heaven. The joy, the happiness *:::::::
am happy, shall be your eternal portion " Oh,
what is all we can do, all we can suffer, even the
most lingering and cruel martyrdom, in compari-
son of this unbounded eternal joy.
III. Of the servant who buried his talent.


He that had received one, went and digged in
GP
* w
The parable of
*** saying, "Lord, thou deliveredst
A. olym. unto me five talents: behold, I
- *** - have gained, beside them, five
talents more.
21 His lord said unto him, 'Well 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 “ 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
ained two other talents beside them.
23 His lord said unto him, "Well done,
good and faithful servant; thou hast been
faithful over a few things, I will make thee
ruler over many things: enter thou into
the joy of thy lord.
24 Then he which had received the one
ST. MATTHEW.
the ten talents,
talent came and said, Lord, I A. M. 4038.
knew thee that thou art a hard & #.
man, reaping, where thou hast -5°º
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
knewest that I reap where I sowed not,
and gather where I have not strewed:
27 Thou oughtest therefore to have put
my money to the exchangers, and then at
my coming, I should have received mine
own with usury.
28 Take therefore the talent from him,
and give it unto him which hath ten talents:
29 ° For unto every one that hath shall
a 1 Cor. 15. 10. 2 Tim. 4. 7, 8.-b Ch. 24. 47. Wer. 34, 46. Luke
12.44. & 22.29, 30.—c Heb. 12. 2. 2 Tim. 2. 12. 1 Pet. 1.8.
d Ver. 21.-e Ch. 13. 12. Mark 4.25. Luke 8. 18. & 19. 26.
John 15. 2.
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.
Ż. See his idleness. Rather than exert himself
to improve what he has received, he goes and
hides it. -
3. See his gross error. He DIGs to hide it—
puts himself to more trouble to render the mercy
of God to him of none effect, than he should have
had in combating and conquering the world, the
devil, and the flesh.
4. See his injustice. He takes his master's mo-
ney, and neither improves nor designs to improve
it, even while he is living on, and consuming that
bounty which would have been sufficient for a
faithful servant. How much of this useless lum:
ber is to be found in the church of Christ ! But
suppose the man be a preacher—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. wer.
24. Śee this meaning of a kangos, proved by Kypke.
The wicked excuse of this faithless servant con-
futed 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. I knew thee to be a hard
man—How awfully deceived, and deeply depraved
must that person be, who not only attempts to
excuse his follies, but to charge his crimes on GOD.
himself! -
I was afraid—why & Because thou wert an ene-
my 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 2
and did he not suit it to thy ability, that he might
show thee his wisdom, justice, and goodness in not
making thee responsible for more than thou couldst
improve 2 -
IV. Behold the awful punishment of this faith-
less servant.
1. He is reproached. Thou wicked and sloth-
ful servant Wicked—in thy heart: slothful—
in thy work. THou knewest that I reap where I
sowed not 3 Thou art condemned by thy own
mouth—whose is the unemployed talent 2 Did I
not give thee this 2 And did I require the im-
provement of two when I gave thee but one 3–
Thou knowest I did not.
2. He is stripped of what he possessed. Take
—the talent from him. O terrible word—Re-
move the candlestick from that slothful worldly-
minded church—Take away the inspirations of
the Holy Spirit, from that lukewarm, Christless
Christian ; who only lives to resist them and ren-
der them of none effect. Dispossess 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 eter-
nal world, and the praise of men more than the
pºlation of God, Take away the talent from
wim /
3. He is punished with an everlasting separa-
tion 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 ēdà provided for him.
Reader, if the careless virgin, and the unprofit-
able 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 blasphemer, a thief, a
liar, or in any respect an open violater of the laws
of God? The careless virgins, and the unprofita-
ble servants were saints in comparison of millions,
who are, notwithstanding, dreaming of an end-
less heaven, when fitted only for an endless hell !
Verse 27. With usury.] ×vy roka, with its pro-
duce—not usury; for that is unlawful interest,
more than the money can properly produce.
Verse 29. Unto every one that hath shall be
given] See on chap. xiii. 12,
220
Christ's procedure
A. M.º. be given, and he shall have abun-
A: $ºr. dance: but from him that hath
99% º not, shall be taken away even
that which he hath.
30 And cast ye the unprofitable servant
* into outer darkness : there shall be
weeping and gnashing of teeth.
31 T b When the Son of man shallſ
come in his glory, and all the holy angels
with him, then shall he sit upon the throne
of his glory: - -
32 And * before him shall be gathere
CHAP.
XXV.
all nations: and "he shall sepa- a.º.º.
rate them one from another, as An olymp:
a shepherd divideth his sheep –$ººl.
from the goats:
33 And he shall set the sheep on his
right hand, but the goats on the left.
34 Then shall the King say unto them
on his right hand, Come, ye blessed of
my Father, * inherit the kingdom ' pre-
pared for you from the foundation of the
world :
35 ; For I was an hungered, and ye
in the day of judgment.
a Ch. 8. 12. & 24. 51.-b Zech. 14. 5. Ch. 16. 27. & 19. 28.
Mark 8.38. Acts 1.11. 1 Thess. 4. 16. 2 Thess. 1.7. Jude 14.
Rev. 1. 7.—c Rom. 14. 10. 2 Cor. 5. 10 Rev. 20. 12.
d Fzek. 20.38. & 34. 17, 20. Ch. 13. 49.-e Rom. 8. 17. 1 Pet.
1.4, 9, & 3. 9. Rev. 21. 7.-f Ch. 20. 23. Mark 10. 40. 1 Cor. 2. 9
Heb. 11. 16.-g Isai. 58. 7. Ezek. 18, 7. James 1. 27.
Verse 30. Weeping and gnashing of teeth.]
See on chap. viii. 12. a note necessary for the il-
lustration 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 axiou is omitted by
many excellent Manuscripts, Versions, and Fa-
thers. JMill 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 attend-
ance 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 na-
tions—all the Gentile world—the Jews are ne-
cessarily 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£. or housed
together, though they might feed in the same pas-
ture; yet even this was not done, but in separate
flocks : so Virgil, Eclog. vii. v. 2. -
Compulerantgue greges Corydon et Thyrsis in
ºt?" wºn ;
Thyrsis owes, Corydon distantas lacie CAPE1. LAs.
“Thyrsis and Corydon drove their flocks to-
gether. 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 con-
venience of the two shepherds, during the time of
their musical contest.
Verse 33. He shall set the sheep, &c.] The
ºright hand signifies, among the Rabbins, appro-
bation and eminence ; 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 emblematical of
endless beatitude and endless misery among the
Romans. Hence Virgil ;
Hic locus est, partes ubi se via findit in ambas,
Dextera, qua: Dilis magni sub mania tendit •
Hac iter Elysium nobis ; at laeva malorum.
Eacercet poenas, et ad impia Tartara mittit.
- AEn. vi. 540.
Here in two ample roads the way divides,
The right direct, our destin'd 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.
PITT.
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.
SHEEP, which have ever been considered as the
emblems of mildness, simplicity, patience, and
usefulness, represent here the genuine disciples
| of Christ.
GoATs, which are naturally quarrelsome, las-
civious, and excessively ill-scented, were consi-
dered as the º of riotous, profane, and im-
wre men. They here represent all who have
ived and died in their sins.
17. and Zech. x. 3.
Verse 34. Ye blessed of my Father] This is the
king’s address to his followers; and contains the
reason why they were found in the practice of all
righteousness, 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 hea-
venly family.
Inherit] The inheritance is only for the chil-
dren of the family—if 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 glo-
ry is designed for such as you—you who have re-
ceived the blessing of the Father, and were holy,
harmless, undefiled, and separated from sinners.
From the foundation of the world] It was God's
ſ. and determination to admit none into his
heaven, but those who were made partakers of
his holiness. 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 JMessiah. .
Verse 35. I was an hungered and ye gave me
meat] Every thing which was done to a follower
of Christ, whether it be good or evil, he consi-
ders as done 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 love or mercy; because these give men the
nearest conformity to God. Jesus had said,
22.
See Ezek. xxxiv.
Christ’s procedure
*.*, *, gave me meat: I was thirs:
An ºlymp. ty, and ye gave me drink: * I
Sºº- was a stranger, and ye took
me in : -
36 ° Naked, and ye clothed me: I was
ºssick, 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 hun-
gered, and fed thee 2 or thirsty, and gave
thee drink 2
ST, MATTHEW.
in the day of judgment.
38 When saw we thee a stran- A. M.4083.
ger, and took thee in 2 or naked, Ağ.
and clothed thee 2 CCII, 1.
39 Or when saw we thee sick, or in pri-
son, and came unto thee ?
40 And the King shall answer and say
unto them, Verily I say unto you, " Inas-
much 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
a Heb. 13. 2. S John 5.-b James 2. 15, 16.—c 2 Tim. 1. 16.-
d Prov. 14. 31. & 19. 17. Ch. 10.42. Mark 9, 41. Heb. 6. 10.
Plessed are the merciful, for they shall obtain
mercy: and he here shows how this promise shall
be fulfilled. The Rabbins say, “as often as a
oor man presents himself at thy door, the holy
É. God stands at his right hand; if thou give
him alms, know that he who stands at his right
hand will give thee a reward. But if thou give
him not alms, he who stands at his right hand will
punish thee.” Vaiyikra Rabba, s. 34. fol. 178.
.A stranger, and ye took me i. 2vyn'yayers Axe,
ge entertained me: *g. has fully proved that
this is the meaning of the original. Literally,
oruvayely, signifies to gather together. Strangers
are sometimes so destitute as to be ready to per-
ish for lack of food and raiment: a supply 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
scattered abroad, perhaps begging their bread,
and who by the ministry of benevolent people are
collected, relieved, and put in a way of getting
their bread. O blessed work to be the instru-
ments of preserving human life, and bringing
comfort, and peace into the habitations of the
wretched :
While writing this, I hear the bells loudly ring-
ing in commemoration of the birth-day (Nov. 13,
1798) of E. Colson, Esq. a native of this city,
ſº.) who spent a long life, and an immense
ortune, in relieving the miseries of the distress-
ed. 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 deceas-
ed hero or king 2 Of so much more value, in the
sight even of the multitude, is a life of public use-
fulness, 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 representa-
tives was hungry, gave him food, when thirsty,
gave him drink, when naked, clothed him, when
sick and in prison, visited him 2 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 Bhag-
wat Geeta as addressing mankind when he had
just formed them, thus: “Those who dress their
meat but for themselves, eat the bread of sin.”
&eeta, p. 46.
Verse 36. 1 was sick and ye visited me] Reliev-
ing the strangers, and visiting the sick, were in
high estimation among the Jews. One of their
sayings on this head, is worthy of notice: “he
who geglects to visit the sick, is like him who
has shed blood.” That is, as he has neglected
when it was in his Powerº 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 hunger-
ed., &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 the
power by which the work was done; and seeks
and expects the kingdom of heaven not as a re-
ward, but as a 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
% the least of these my brethren] The meanest
ollower 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 1 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, because ye have sinned, and would
not come unto me that ye might have life—No work
of piety has proceeded 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 2 This includes what
some have termed the punishment of loss or pri-
vation. Ye cannot, ye shall not be united to me
—Depart 1 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 his angels]. The
devil and his angels sinned before the creation of
the world, and the place of torment was then pre-
pared for them : it never was designed for human
souls : but as the wicked are partakers with the
devil and his angels in their iniquities in their re-
bellion against É. so it is right 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 be-
cause 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 righ"

Final doom of the
A. M. 40.3, the left hand, * Depart from
A. D. 29. b :
A. Giyº. me, ye cursed, ° into everlast-
_* – ing fire, prepared for * the de-
vil and his angels:
42 For I was an hungered, and 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-
CHAP. XXV.
righteous and wicked.
ing, Lord, when saw we thee an ***.
hungered, or athirst, or a stran- A. §.
ger, or naked, or sick, or in pri- 89": tº
son, and did not minister unto thee ?
45 Then shall he answer them, saying,
Verily I say unto you, * Inasmuch as ye .
did it not to one of the least of these, ye ‘’’
did it not to me.
46 And “ these shall go away into ever-
lasting punishment: but the righteous into
life eternal. -
a Psa. 6.8. Ch. 7. 23. Luke 13. 27.—b Ch. 18.40,42-c.2 Pet.
2. 4. Jude 6.
d Prov. 14, 31. & 17. 5. Zech. 2. 8. Acts 9.5.—e Dan. 12. 2.
John 5. 29. Rom. 2. 7, &c.
teousness which was required of them. They
are cursed, because they refused to be blessed;
and they are damned, because they refused to be
saved.
Verse 42. 1 was an hungered, and ye gave me
7?O "... 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 blessings in your hands, not being im-
proved, according to my order, became 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 hungry, thirsty, naked, &c. is
his representative, and that whatever we do to
such an one, he will consider as done to himself;
§ this testimony of Christ is not regarded !
Well, he will be just when he judges, and righte-
ous when he punishes.
Verse 44. Lord, when saw we thee an hunger-
ed., &c.] It is want of faith, which in general pro-
duces hardheartedness to the poor. The man
who only sees with eyes of flesh, is never likel
to discover Christ in the person of a man desti-
tute of the necessaries of life. Some pretend not
to know the distressed, because they have no de-
sire to relieve them; but we find that this igno-
rance will not avail them at the bar of God.
Verse 46. . .And these shall go away into ever-
tasting 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 set-
tled 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, zoxaaw auoviov, as is used to express
the duration of the state of glory: {ony alovuoy. I
have seen the best things that have been written
in favour of the final redemption of damned spi-
rits; but I never saw an answer to the argument
against that doctrine, drawn from this verse, but
what sound learning and criticism should be asha-
med to acknowledge. The original word aloy, is
certainly to be taken here in its proper gramma-
tical sense, continued being, a tet av, NEVER END-
ING. 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 pu-
nishment, they continue to exist; for that which
ceases to be, ceases to suffer. See the note on
Genesis xxi. 33. where the whole subject is ex-
plained. -
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 remarked, that God does not
here impute to his own children the good works
which j. Christ did for them. No | Christ's
feeding the multitudes in Judea, will not be im-
puted 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 sa-
tisfaction which arises from succouring the dis-
tressed. Let it be further remarked, that Christ
does not say here that they have purchased the
eternal life by these good deeds. No! for the pow-
er 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. . They were therefore only work-
ers 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 by them, he does not obey for them.
The works of piety and mercy THEY perform un-
der the influence, and by the aid of his grace.
Thus God preserves the freedom of the human
soul, and sécures his own glory at the same time.
Let it be remarked, further, that the punishment
inflicted on the foolish virgins, the slothful ser-
vant, and the cursed who are separated from
God, was not because of their personal crimes;
but because they were not good, and were not
wseful in the world. Their lives de 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 re-
newed 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 proftigate : -
The chief-priests, &c.
conspire against Christ.
ST, MATTHEW.
*
CHAPTER XXVI.
Christ predicts his being betrayed and crucified, 1, 2- . The chief priests, scribes, and elders consult about
his death, 3–5. .4 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 pass-over 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 I? 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 memorial of his sacrificial death, 26–29. They sing a hymn, go to the mount of Olives, and he again
announces 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 transac-
tions there, 36–46. Judas comes with the high priest's mob, and betrays him with a kiss, 47–50. Pe-
ter cuts off the ear of the high priest's servant; Christ discourses with the multitude, 51–55. The disci-
ples flee, and he is led to Canaphas, 56, 57... Peter follows at a distance, 58.
and question our Lord, who declares himself to be the Christ, 59–64.
They seek false witnesses,
They accuse him of blasphemy,
and abuse him, 65–68. Peter's denial and repentance, 69–75.
A. M. 40SS.
A. D. 29.
An. Olymp.
§cº 1.
ND it came to pass, when
Jesus had finished all these
sayings, he said unto his disci-
ples,
2 * Ye know that after two days is the
feast of the pass-over, and the Son of
man is betrayed to be crucified.
3 T * Then assembled together the
chief priests, and the scribes, A. M. 4033.
and the elders of the people, Aº.
unto the palace of the high - 89" ".
priest, who was called Caiaphas,
4 And consulted that they might take
Jesus by subtlety, and kill him.
5 But they said, Not on the feast day,
lest there be an uproar among the people.
a Mark 14. 1. Luke 22. 1. John 18. 1.
b Psa. 2. 2. John 11.47. Acts 4. 25, &c.
NOTES ON CHAPTER 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 pass-over] 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 business 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 unlea-
vened bread, which were seven, so that the whole
lasted eight days, and all the eight days are some-
times called the feast of the pass-over, and some-
times the feast or days of unleavened bread. See
Luke xxii. 1–7. The three most signal benefits
vouchsafed to the Israelites were, 1. The deliver-
ance from the slavery of Egypt; to commemo-
rate which, they kept the feast of unleavened
bread, and the pass-over, , 2. The giving of the
law: to commemorate which, they kept the feast
of weeks. 3. Their sojourning in the wilderness,
and entrance into the promised land; to comme-
morate, which, they kept the feast of taberna-
cles. See these largely explained Exod. xxiii.
14. Lev. xxiii. 2–40.
The Son of man is betrayed (rather delivered
.# to be crucified] With what amazing calmness
and precision 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! Hav-
ing instructed his disciples and the Jews by his
discourses, edified them by his example, convinced
them by his miracles: he now prepares to redeem
them by his blood ' '. These two verses have no
proper connexion with this chapter, and should
be joined to the prºng.
Verse 3. Then assembled together the chief
priests]. That is, during the two days that pre-
ceded the pass-over. -
The high priest who was called Caiaphas] Ca-
iaphas 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 WITELLIUS, then governor of Syria,
and afterward emperor. Caiaphas, unable to
bear this disgrace, and the stings of his con-
science for the murder of Christ, killed himself
* A. D. 35. See Joseph. Ant. b. xviii. c.
2—4. .
Verse 4., And consulted that they might take
Jesus by subtlety], The providence of God frus-
trated their artful machinations, and that event
which they wished to conduct with the greatest
privacy and silence, was transacted with all pos-
sible celebrity amidst the thousands who resorted
to Jerusalem at this season, for the keeping of
the pass-over. 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 wit-
nesses, and in the most open manner, that infideli-
ty might not attempt, in future, to invalidate the
evidences of the Christian religion, by alleging
that these things were done in a corner. See
WAKE FIELD in loco.
Verse 5. JNot on the feast day, lest there be an
uproar]. 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

A woman anoints Christ. CHAP.
A. M. 4083.
** 6 T." Now when Jesus was in
Aſ diº. " Bethany, in the house of Si-
—ººl mon the leper, 4. -
7 There came unto him a woman having
an alabaster box of very precious oint-
ment, and poured it on his head as he sat
at meat.
8 & But when his disciples saw it, they
had indignation, saying, To what pur.
pose is this waste'
9 For this ointment might have been
sold for much, and given to the poor.
10 When Jesus understood it, he said
unto them, Why trouble ye the woman 7
for she hath wrought a good work upon
II].62.
11 "For ye have the poor always with
XXVI.
you ; but “me ye have not al- Azºº.
ways. An: Olymp.
12 For in that she hath poured ºil-
this ointment on my body, she did it 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 wo-
man hath done, be told for a memorial of
her.
14 T f Then one of the twelve, called
& Judas Iscariot, went unto the chief
priests,
15 And said unto them, "What will ye
give me, and I will deliver him unto you?
And they covenanted with him for thirty
pieces of silver.
His disciples murmur at it.
a Mark 14. 3. John II. 1, 2. & 12. 3.-b Ch. 21. 17.-c John
12. 4.—d Deut. 15. 11. John 12.8.—e See Ch. 18, 20. & 28. 20.
John 13. 33. & 14. 19. & 16. 5, 28. & 17. 11.-f Mark 14. 10. Luke
22. 3. John 13. 2, 30.-g Ch. 10. 4.—h Zech. 1 1. 12. Ch. 27. 3.
before God. It is likely they feared the Galile-
ans, as being the countrymen of our Lord, more
than they feared the people of Jerusalem.
Verse 6. In Bethany] For a solution of the
difficulties in this verse about the time of the
anointing, see the observations at the end of this
chapter.
Simon the LEPER] This was probably no more
than a surname, as Simon the CANAANITE, chap.
x. 4. and Barsabbas JUSTUs. Acts i. 23. and se-
veral others. Yet it might have been some per-
son that Christ had healed of this disease. See
chap. xi. 5.
erse 7. There came unto him a woman]
There is much contention among commentators
about the transaction mentioned here, and in
John xii. 14. some supposing 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 JMary, 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 pass-over, and that one six days be-
fore : 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 Hebrews. 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. Judges xii. 7. Neh. vi. 7, &c. By
a figure called among rhetoricians Enallage, the
plural is put for the singular; it is, however,
possible that Judas, who made the objection, was
followed in the sentiment by the rest of the dis-
ciples.
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
VoI,. I. 29)
pretence of devoting what is withheld to some
charitable purpose, to which there was no inten-
tion ever to give it.
Verse 10. Why trouble ye the woman 2) Or,
Why do ye put the woman to pain 2 See this sense
of worro; ragex ety, established by Kypice in loco.
A generous mind is ever pained when it is denied
the opportunity of doing good, or when its prof-
fered kindness is refused. -
Verse 11. Ye have the poor always with you]
And consequently, have the opportunity of doing
them good at any time; but me ye have not al-
ways, my bodily presence is about to be removed
from you for ever. The woman, under a presen-
timent of my death, is preparing me for my burial.
Verse 12. She did it for my burial.] Or, She
hath done it to embalm me--evraoua at Aze. The Sep-
tuagint use evºracia orns, for the person whose office
it was to embalm, Gen. l. 2. and evºra plago for the
Hebrew bin which signifies to prepare with spices
or aromatics, ver, 3. Our Lord took this oppor-
tunity to tell them once more, that he was short-
ly to die.
Verse 13. Wheresoever this Gospel shall be
preached] Another remarkable proof of the pre-
science of Christ. Such a matter as this, human-
ly speaking, depended on mere fortuitous cir-
cumstances, yet so has God disposed matters that
the thing has continued, hitherto, as firm and re-
gular as the ordinances of heaven.
For a memorial of her.] As embalming pre-
serves 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 trans-
action to be carefully recorded, to preserve her
memory to the latestages. The actions which the
world blames through the spirit of envy, covet-
ousness, or malice, God takes delight to distin-
guish and record.
Verse 14. ºr. After this supper
at Bethany, Judas returned to Jerusalem, and
made his contract with the chief priests. -
Verse 15.. Thirty pieces of silver.] Tétaxovira.
agyvgia, thirty silverings; but wa arngas, staters,
is the reading of the Codex Bezae, three copies
of the Itala, Eusebius, and Origen sometimes;
and a rathgas a gyvglov, silver staters, is the read-
ing of the famous Basil MS. JNo. 1. in Griesbach,
and one copy of the Itala. - -
A stater was the same as the shekel, and worth
225
Judas betrays him. * - ST. MATTHEW. The pass-over prepared.
*** 16, And from that time he
An. §º. sought opportunity to betray
1994.” him. -
17 iſ a 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 pass-
over ? .
18 And he said, " Go into the city to
such a man, and say unto him, **, *.
The Master saith, My time is at An olymp.
hand; I will keep the pass-over “”
at thy house with my disciples.
19 And the disciples did as Jesus had
appointed them; and they made ready
the pass-over. -
20 " Now when the even was come, he
sat down with the twelve. .
a Exod. 12. 6, 18. Mark 14. 12. Luke 22, 7–b Luke 22. 10–12.
Job 14. 14. Heb. 11. 28. 1 Cor. 11. 28. g
c Mark 14. 17–21. Luke 22. 14. John 13. 21.
about 3s. English money, according to Dean Pri-
deaux: a goodly price for the Saviour of the
world ! thirty staters, about 4!. 10s. the common
rice for the meanest slave See Exod. xxi. 32.
#. Rabbins say, thirty nybb seláin of pure sil-
ver was the standard price for a slave, whether
good or bad, male or female. See Tract Erachin,
fol. 14, and Shekalim, cap. 1. Each Selań weigh-
ed 384 barley corns, the same number was con-
tained 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] Evka iguay,
a convenient or fit opportunity. Men seldom
leave a crime imperfect: when once sin is con-
ceived, 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 contemplating
the grave of a person who was murdered for the
sake of his wealth.
Quid non mortalia pectora cogis
AURI SACRA FAMES P VIRG. AEn. iii. 56.
“O ! cursed lust of gold ! what wilt thou not
compel the human heart to perpetrate 2" Judas
is deservedly, considered as one of the most infa-
mous of men, his conduct base beyond descrip-
tion, 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 re-
nounced 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 por-
tion of what was given for the support of this
holy family. Being disappointed of the prey, he
hoped to have from the sale of the precious oint-
ment, ver. 9. he sold his Master to make up the
sum. A thorough Jew.
Verse 17. JNow the first day of the feast of un-
leavened bread] As the feast of unleavened bread
did not begin till the day after the pass-over, the
fifteenth day of the month, Lev. xxiii. 5, 6. Num.
3.xviii. 16, 17. this could not have been, properly
the first day of that feast; but as the Jews be-
gan to eat unleavened bread on the fourteenth,
Éxod. xii. 18. this day was often termed the first
of unleavened bread. The Evangelists use it in
this sense, and call even the paschal day by this
name. See Mark xiv. 12. Luke xxii. 7.
Where wilt thow that we prepare]. How as-
tonishing 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 disci:
ples | This is certainly a mystery, and so, less
or more, is every thing that jºe. 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 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] Toy Jeuya. 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. The
circumstances are more particularly marked in
Luke xxii. 8, &c.
JMy time is at hand] . That is, the time of my
crucifixion, Kypke has largely shown that zaigoś,
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 disci-
ples that were sent on this errand were Peter and
John. ‘See Luke xxii. 9.
They made ready the pass-over] That is, they
provided the lamb, &c. which were appointed by
the law for this solemnity. Mr. Wakefield just-
ly observes, “that the Jews considered the pass-
over as a sacrificial rite; Josephus calls it ºvatay,
A sacRIFICE 3 and Trypho, in Justin JMartyr,
speaks of reočarov 'rov zrezoza 8vely, SACRIFICING
the paschal lamb. But what comes nearer to the
point is this, that JMaimonides, 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. Be-
chai, in his commentary on Lev. ii. 1 1. says, that
the paschal sacrifice was of a piacular nature, in
order to expiate the guilt contracted by the ido-
latrous practices of the Israelites in Egypt.” It
was highly necessary that this should be consider-
ed 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 sub-
ject 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. JWow when the even was come, he sat
down with the twelve..] It is a common opinion
that our Lord ate the pass-over some hours be-
fore the Jews ate it; for the Jews, according to
custom, ate theirs at the end of the fourteenth
226
Conversation at the last supper.
*** 21 And as they did eat...he
A.Şiymp. said, Verily I say unto you, That
-** * one of you shall betray me.
22 And they were exceeding sorrowful,
and began every one of them to say unto
him, Lord, is it I ?
23 And he answered and said, " He that
dippeth his hand with me in the dish, the
same shall betray me.
24 The Son of man goeth, " as it is
written of him : but “wo unto that man
CHAP. XXVI.
The Holy Eucharist instituted.
by whom the Son of man is º.º.
betrayed it had been good An ºlymp.
for that man if he had not been –ºtº
born.
25 Then Judas, which betrayed him,
answered and said, Master, is it I ? He
said unto him, Thou hast said.
26 T “And as they were eating, * Je-
sus took bread, and * blessed it, and
brake it, and gave it to the disciples,
and said, Take, eat; ; this is my body.
a Psa. 41. 9. Luke 22. 21. John 13. 18.-b Psa 22. Isai. 53.
Dan. 9. 26. Mark 9. 12. Luke 24, 25, 26, 46. Acts 17. 2, 3. &
26. 22, 23. 1 Cor. 15. 3.-c John 17. 12.-d Mark 14. 22. Luke
22. 19.—e 1 Cor. 11. 23, 24, 25.-f Many Greek copies (up-
wards of 100) have, gave thanks. See Mark 6. 41.-g 1 Cor.
10. 16.
day, but Christ ate his the preceding even, which
was the beginning of the same sixth day, or Fri-
day; the Jews begin their day at sunsetting, we
at midnight. Thus Christ ate the pass-over on
the same day with the Jews, but not on the same
hour. Christ kept this pass-over the beginning
of the fourteenth day, the precise day and hour
in which the Jews had eaten their first pass-over
in Egypt. See Exod. xii. 6–12. And in the
same part of the same day in which the Jews had
sacrificed their first paschal lamb, viz. between
the two evenings, about the ninth hour, or 3o'clock,
Jesus Christ, our pass-over, 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, IT IS FINISHED. See Exod.
xii. 6, &c. and Deut. xvi. 6, &c. See on John
xviii. 28. and the Treatise on the Eucharist, re-
ferred 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 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 same 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 2
Verse 23. He that dippeth his hand] As the
Jews ate the pass-over, a whole family together,
it was not convenient for them all to dip their
bread in the same dish; they therefore had seve-
ral 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 he was either near or op-
osite to him. If this man's heart had not been
ardened, 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 compunction ? Alas ! having de-
livered himself up into the hands of the devil, he
was capable of delivering up his JMaster into the
hands of the chief priests; and thus, when men
are completely hardened by the deceitfulness
of sin, they can outwardly perform the most so-
lemn acts of devotion, without feeling any sort
of inward concern about the matter.
Verse 24. The Son of man goeth] That is, is
about to die. Going, going away, departing, &c.
are frequently 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 if there be any redemption from
hell's torments 2 If a sinner should suffer millions
of millions of years in them, and get out at last to
the enjoyment of heaven; then it was well for
him that he had been born, for still he has an
eternity of blessedness before him. Can the doc-
trine 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 eacistence, as
non-existence is said 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 Schoetgen.
Verse 25. Judas—said, JMaster, is it I] What
excessive impudence . He knew, in his con-
science, that he had already betrayed his Master,
and was waiting 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 privately that it had not yet trans-
pired) J.Master, Is it 1? It is worthy of remark,
that each of the other disciples said ºvgue, LoRD, is
it I? But, Judas, dares not, or will not use this au-
gust title, but simply says, gaggi, TEACHER, is it I?
Thou hast said.] ×v stºraç, or ºn-pn ºns atun
amaritun, “ye have said,” was a common form of
expression for YEs. IT is 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 Schoetgen. Hor. Hebr. p. 225.
Verse 26. Jesus took bread] This is the first
institution of what is termed the LoRD’s SUPPER.
To every part of this ceremony, as here men-
tioned, 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
Evangelists, who have transmitted the whole ac-
count, collated with that part of St. Paul's First
Epistle to the Corinthians, which speaks of the
same subject, and which, he assures us, he re-
ceived by divine revelation. It may seem strange
that although John (chap. xiii. 1–38), mentions
all the circumstances preceding the holy supper,
and, from chap. xvi. 1–36, the circumstances
227
The sacrament of the
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
ST. MATTHEW.
Lord’s supper instituted.
of what the other three Evangelists had written;
and on his conviction, that their relation was true,
and needed no additional confirmation, as the
matter was amply established by the conjoint tes-
timony of three such respectable witnesses.
MATT. xxvi.
MARK xiv.
LUKE xxii.
1 CoR. xi.
W. 26. And as the
were eating, Jesus too
bread and blessed it
(avaoyhoac, and blessed
God) and brake it, and
gave it to the disciples,
and said, Take, eat; this
is my body.
W. 22. And as they
did eat, Jesus took bread
and blessed (suxoyna ac,
blessed God) and brake
tt, and gave to them, and
said, Take, eat; this is
my body.
V. 19. And he took
bread and gave thanks,
(suzzgºs-no ac, i. e. to
God) and brake it, and
gave unto them, saying:
This is my body, which
is given for you:
This do in remem-
brance of me.
W. 23. The Lord Je-
sus, the same night in
which he was betrayed,
took bread;
W. 24. And when he
had given thanks (xxt ev-
Żagºshgar, i. e. to God)
he brake it, and said,
Take, eat; this is my bo-
dy, which is broken for
ou : this do in remem-
rance of me.
.#fter giving the bread, the discourse related (John xiv. 1–31, inclusive) is su
come to have been delivered by our Lord, for the comfort and support of
present and approaching trials.
osed by Bishop JNew-
is disciples under their
W. 27. And he took the
cup, and gave thanks,
(ºvyagus.nzas,) and gave
it to them, saying: Drink
ye all of it.
V. 28. For this is my
blood of the New Tes-
tament, which is shed
for many, for the remis-
sion of sins.
V. 29. But I say unto
ou, I will not drink
enceforth of this fruit
of the vine, until that
day when I drink it new
with you in my Father's
kingdom.
W. 23. And he took the
cup ; and when he had
given thanks, (ev3.2 gush-
a'as,) he gave it to them ;
and they all drank of it.
W. 24. And he said
unto them, This is my
blood of the New Testa-
ment, which is shed for
many.
W. 25. Verily I sa
unto you, I *: ãº.
no more of the fruit of
the vine, until that day
that I drink it new in
the kingdom of God.
W. 20. Likewise also
the cup, after "supper,
saying :
This cup is the New
Testament in my blood,
which is shed for you.
W. 25. After the same
manner also, he took the
cup, when he had sup-
ped, saying:
This cup is the New
Testament in my blood:
| this do ye, as oft as ye
drink it, in remem-
brance of me.
.After this our Lord resumes that discourse which is found in the 15th, 16th, and 17th chapters of John,
beginning with the last verse %
words, which conclude the whole ceremony.
chap. xiv.
Arise, let us go hence.
Then succeed the following
V. 30. And when
W. 26. And when
they had sung a hymn, they had sung a hymn,
they went out into the they went out into the
Mount of Olives.
Mount of Olives.
W. 39. And he came
out, and went as he was
wont to the Mount of
And his disci-
Olives.
ples also followed him.
John xiv.
V. 1. When Jesus
had spoken these words,
he went forth with his
disciples over the brook
Kedron.
From the preceding harmonized view of this im-
portant transaction, as described by three EyAN-
GELISTs and one ApostLE, we see the first insti-
tution, nature, and design of what has been since
called THE LoRD's SUPPER. To every circum-
stance, as set down here, and the mode of ex-
pression by which such circumstances are des-
cribed, we should pay the deepest attention.
Verse 26. As they were eating] Either an or-
dinary supper, or the paschi lamb, as some
think.-See the observations at the end of this
chapter.
esus took bread] Of what kind 2 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, ac-
cording to the command of God, (Exod. xii. 15–
20. xxiii. 15, and xxxiv. 25) were to purge away
all leaven from their houses ; for he who sacri-
ficed the pass-over, 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 to be cut
off from the congregation of Israel. Leo of Mo-
dena, 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 so-
lemnity, 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
pass-over, and never brought out on any other
occasion.” - -
To this divinely instituted custom of removing
all leaven previously to the paschal solemnity, St.
Paul evidently alludes, 1 Cor. v. 6, 7, 8. Know
228
The sacrament of the
we not that a little leaven leaveneth the whole lump 2
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 ; there-
fore let us keep the feast, not with old, leaven,
neither with the leaven of malice and witkedness,
but with the UNLEAVENED bread of sincerity and
truth.
Now, if any respect should be paid to the primi-
tive institution, in the celebration of this divine
ordinance, then, unleavened, unyeasted, bread
should be used. In every sign or type, the thing
signifying or pointing out that which is beyond
itself, should either have certain properties, or
be accompanied with certain circumstances, as ex-
pressive as possible of the thing signified. 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 evi-
dently 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 sincerity 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 judg-
ment 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, extk-
gºveta, such purity as the clearest light can dis-
cern 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 occasions 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 sacra-
ment of the Lord's supper is highly improper ?
He who can say, “This is a matter of no impor-
tance,” may say, with equal propriety, the bread
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 spi-
ritual reference being once understood, the signs
are useless.” Thus we may, through affected
spirituality, 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 profoundly 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 insti-
tution 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. JMatthew and S. JMark
use the word evaoymarac, blessed, instead of evza-
gºnºzº, gave thanks, which is the word used by
St. Luke and St. Paul. But instead of evaoyna as,
blessed, ºxagºsha ac, gave thanks, is the reading
of ten MSS. in uncial characters, of the Dublin
Codex rescriptus, published by Dr. Barrett, and
* sº,
CHAP. XXVI.
Lord's supper instituted.
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
.# the primitive Fathers. The terms in this case
are nearly of the same import, as both blessing
and giving thanks were used on there occasions.
But what was it that our Lord blessed ? Not the
bread, though many think the contrary, being
deceived by the word it, 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 contra-
ry 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, (gratias, thanks) before and after
meat. The Jewish form of blessing, and proba-
bly 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,
: ynsn in prº Nsyph Bºyn Tºp ºn!'s nnn Tynn Baruch.
atta Elohinoo, Jºlelech, haëlam, ha motse Lechen
min had rets.
Blessed be thou our God, King of the universe,
who bringest forth bread out of the earth 2
Likewise on taking the cup, they say :
: bun ºne Nina pºlyn Tºp innºn Tynn Baruch. Elo-
hinoo, Jºlelech, haëllum, Boré perey haggephen.
Blessed be our God, the King of the universe,
the Creator of the£: of the vine !
The Mohammedans copy, their example, con-
stantly saying before and after meat:
tº cº-" " -
Bismillahi arahmani arraheemi.
In the name of God, the most merciful, the most
compassionate.
o blessing therefore of the elements is here
intended ; they were already blessed, in being
sent as a gift of mercy 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, unauthorized either
by Scripture, or the practice of the pure church
of God; necessary of course to them who pre-
tend to transmute, by a kind of spiritual incantº-
tion, 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
II] alſ).
.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 consequently 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 sig-
nificant ceremony; because this act was design-
ed by our Lord to shadow forth the wounding,
piercing, and breaking of his body upon the cross;
and as all this was essentially necessary to the
making a full atonement for the sin of the world;
229
The sacrament of the
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 assist-
ance to enable him to discern the Lord's body,
while engaged in this most important and divine
of all God’s ordinances. But who does not see
that one small cube of fermented, i.e. leavened
bread, previously divided from the mass with a
knife, and separated by the fingers of the minis-
ter, can never answer the end of the institution,
either as to the matter of the bread, or the mode
of dividing it? Man is naturally a dull and heed-
less creature, especially in spiritual things, and
has need of the utmost assistance of his senses,
in union with those expressive rites and ceremo-
nies which the Holy Scripture, 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 Distribution of the bread
are necessary parts of this rite. In the Romish
church, i... 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 understood by the
communicants, that they should not masticate,
but swallow it whole.
“That the breaking of this bread, to be dis-
tributed,” 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 sacra-
ment, which shows it to be a necessary part of it.
2dly, Christ says, Take, eat, this is my body BRO-
KEN for you, 1 Cor. xi. 24. But when the ele-
ments are not broken, it can be no more said,
This is 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 bro-
ken on the cross:” now, where no body broken
is distributed, there, nothing can be eaten in me-
morial of his broken body. Lastly, the apostle,
by saying, The bread which we BREAK, is it not
the communion of the body of Christ 2 sufficiently
informs us, that the eating of his broken body is
necessary to that end, I Cor. x. 10. Hence it
was, that this rite of distributing bread broken,
continued for a thousand years; and was, as Hum-
bertus testifies, observed in the Roman church
in the eleventh century.” WHITEY in loco. At
present, the opposite is as boldly practised, as if
the real scriptural 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 there-
fore he could mean no more than this, viz. that
the bread which he was now breaking represent-
ed 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
rational one, out of these words. “But,” says a
false and absurd creed, “Jesus meant, when he
said Hoc EST coPPUs MEUM, this is my body, and
IIIc EST CALIX SANGUINIS ME1, this is the chalice
of my blood, that the bread and wine were sub-
stantially changed into his body, including flesh,
blood, bones, yea, the whole Christ, in his imma-
culate humanity and adorable divinity " And
ST. MATTHEW.
Lord's supper instituted.
for denying this, what rivers of righteous blood
have been shed by state persecutions and by re-
ligious wars Well it may be asked, “Can any
man of sense believe, that when Christ took up
that bread and broke it, that it was his own body
which he held in his own hands, and which him.
self broke to pieces, and which he and his disci-
ples ate 2" He who can believe such a congeries
of absurdities, cannot be said to be a volunteer in
Jaith : for it is evident, the man can have neither
faith nor reason, as to this subject.
Let it be observed, if any thing further is ne-
cessary on this point, that the Paschal Lamb is
called the Pass-over, because it represented the
destroying angel's passing over the children of
Israel, while he slew the first-born of the Egyp-
tians: and our Lord and his disciples call this lamb
the Pass-over, several times in this chapter; by
which it is demonstrably evident, that they could
mean no more than that the lamb sacrificed on
this occasion was a memorial of and REPRESENT-
ED the means used for the preservation of the Is-
raelites 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; § as much stress has been
laid upon this quotation from the Vulgate, as if
the original ..} the three Evangelists had been
written in the Latin language. , Had he spoken
in Latin, following the idiom of the Vulgate, he
would have said, Panis hic corpus meum significat,
or, symbolum est corporis meiº—hoc poculum san-
guinem meum representat, or, symbolum est san-
guinis 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, there is no term which expresses to
mean, signify, denote, though both the Greek and
Latin abound with them f hence the Hebrews
use a figure, and say, it is, for, it signifies. So
Gen. xli. 26, 27. The seven kine ARE (i.e. repre-
sent) seven years. This Is (represents) the bread
% affliction which our fathers ate in the land of
gypt, Dan. vii. 24. The ten horns. ARE (i. e.
signify) ten %. They drank of the spirituat
Rock which followed them, and the Rock was (re-
presented) 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 ARE (...) 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 is (repre-
...} 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 ene-
my Is (signifies) the devil; the harvest is (repre-
; the end of the world: the reapers ARE (i. e.
signify) the angels. Luke viii. 9. What might
this parable BE 2 Tus EIH n raga 3oxh auth; What
does this parable signIFw 2 John vii. 36. Tuc
EXTl Novºrog o Aoyo; ; What is the SIGNIFICATION
of this saying 2 John x. 6. They understood not
what things they were, ruva HN, what was the
SIGNIFICATION of the things he had spoken to
them. Acts x. 17. Tu ay BJ H Toogaga, what this
vision MIGHT BE ; properly rendered by our trans-
lators, what this vision should MEAN. Gal. iv.
24. For these ARE the two covenants, avºrouyag
EIXIN &i čvo 3129.hkat, these signIFY the two
covenants. Luke xv. 26. He asked, ru EIH Tavra,
what these things MEANT. See also chap. xviii.
36. After such unequivocal testimony from the
Sacred Writings, can any person doubt that,
230
The sacrament of the
This bread is my body, has any other meaning
than, This bread REPRESENTs my º 2
The Latins 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 : bené
Esse, to LIVE sumptuously : malê Esse, to LIVE
wniserably: rectè Esse, to ENJoy good health : Est
mihi fistula, I PossEss a flute : Est hodie in rebus,
he now ENJoys a plentiful fortune : Est mihi nam-
que domi pater, I HAVE afather at home, &c. Esse
solvendo, to be ABLE to pay; FUIMUs Troes, FUIT
Ilium ; the Trojans are Extinct, Troy is No
MoRE. In Greek also, and Hebrew, it often sig-
nifies to live, to die, to be killed. Our EI MI, I
am DEAD, or a dead man. Matt. ii. 18. Rachel
weeping for her children, or, ovº. EI21, because
they were MURDERED. Gen. xlii. 36. Joseph
Is not, uns hty Yoseph einennu, lovnº our EXTIN,
Sep. Joseph is DEvourED by a wild BEAST.
Rom. iv. IT. Calling the things that ARE not, as
$f they were ALIVE. So Plutarch in Laconicis:
“This shield thy Father always preserved; pre-
serve thou it, or may thou not BE :” H ºn EXO,
zmay thou PERISH. OTK ON TEX, woº ot, ABR.og A-
TED laws. El MI gy ea ou, I PossEss a sound under-
standing. Eus rategº way EXOMAI, I will PER-
ForM the PART of a father to you. EIMI th; ºro-
zeo; th: Je, I AM an INHABITANT of that city. 1
Tim. i. 7. Desiring to BE teachers of the law,
Sexoyts: EIN A I wºod idºxa waxou, desiring to be RE-
PUTED teachers of the law, i. e. ABLE divines.
Ta O N TA, the things that ARE, i. e. Nobi, E and
HoNou RABLE men: ºra an O N TA, the things that
are not, viz. the vulg AR, or those of IGNOBLE
13 IRTH.
Tertullian seems to have had a correct notion
of those words of our Lord, Acceptum panem, et
distributum discipulis, corpus illum suum fecit
Hoc EST corpus MEUM dicendo, id est, FIGURA
corporis mei. Advers. Marc. l. v. c. 40. “Ha-
ving taken the bread, and distributed that body
to his disciples, he made it his body by saying,
This is my body, i. e. a FIGURE 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 conver-
sed with his disciples. Through the providence
of God, we have complete versions of the Gos-
pels 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. and 27. the words
in the Syriac version are, *i-sº Cl_IO)
hanau pagree, this is my body, c. So? Q-1C)
hana'ſ 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, speak-
ing 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.
But this form of speech is common, even in our
own language, though we have terms enow to fill
up the ellipsis. sº a man entering into a mu-
Seum, enriched with the remains of ancient Greek
sculpture; his eyes are attracted by a number of
Surious busts; and on inquiring what they are,
he learns, this is Socrates, that Plato, a third
Horner; others Hesiod, Horace, Virgil, Demos-
thenes, Cicero, Herodotus, Livy, Cesar, Nero,
Vespasian, &c. Is he deceived by this informa-
tion * Not at all : he knows well that the busts
he sees are not the identical persons of those an-
cient philosophers, poets, orators, historians, and
CHAP. XXVI.
Lord's supper instituted.
emperors, but only REPRESENTATIONs of their
persons in sculpture, between which and the
originals there is as essential a difference as be-
tween a human body, instinct with all the princi-
les of rational vitality, and a block of marble.
hen, therefore, Christ took up a piece of bread,
brake it, and said, This is 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 common
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 repre-
sented, in the case referred to above 2 The truth
is, there is scarcely a more common form of
speech in any language, than This Is, for this
REPRESENTS or sIGNIFIES. And as our Lord re-
fers, in the whole of this transaction, to the ordi-
nance of the Pass-over, 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 Testament, 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 Pas-
chal Lamb and the sprinkling of blood, repre-
sented 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 infinite
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 beco-
ming 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 de-
pends on the sacrifice of my body on the cross
for your souls.” Besides, there is here an allu-
sion to the offering of sacrifices—an innocent
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 pas-
chal lamb, This is my body, to wrep vaay Judogºvoy,
which Is GIVEN in your stead, or in your behalf;
a free GIFT from God's endless mercy for the sal-
vation of your souls. This is my body, to wrap
vºwy ºxwººyoy (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. .
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. v. 2. Christ hath loved us, and given him.
self, wºre? hºwy, on our account, or in our stead, an
offering and a SACRIFICE (Svata) to God, for a
sweet smelling savour, that, as in the sacrifice of.
ſered by Noah, Gen. viii. 21. (to which the apos-
tle evidently alludes) from which it is said, The
Lord smelled a sweet savour, nnnn nºn riach ha-
nichoach, a savour of rest, so that he became ap-
peased towards the earth, and determined that
there should no more be a flood to destroy it; in
like manner, in the offering and sacrifice of Christ
Jor us, God is appeased towards the human race;
and has in consequence decreed, that whosoever
231
The sacrament of the
º
** 27 And he took the cup, and
A. olymp. gave thanks, and gave it to them,
Sº saying, * Drink ye all of it;
ST. MATTHEW.
Lord’s supper instituted.
28 For "this is my blood of the Aº º
New Testament, which is "shed A. º.p.
formany, fortheremission of sins. - Sºlº:
a Mark 14. 23.-b See Fºxod. 24. 8. Lev. 17. 11.
c Jer 31. 31 —d Ch. 20. 28. Rom. 5. 15. Hebr. 9. 22.
believeth in him shall not perish, but have ever-
tasting life.
Verse 27. And he took the cup] Mºra to Juryn-
oat, after º; supped, Luke xxii. 20. and 1
Cor. xi. 25. hether the supper was on the
paschal lamb, or whether it was a common or or-
dinary meal, I shall not wait here to inquire : see
at the end of this chapter. 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, nonan blo
kos haberakāh, 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 peculiarly
to the very important rite which he was now in-
stituting, and on which he lays a very remarka-
ble 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 blood of atonement, it was
necessary that each should have a particular ap-
plication of it, therefore he says, Drink ye ALL
of THrs. By this we are taught that the cup is
essential to the sacrament 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 bread ; but
the cup, as pointing out the blood poured out,
i. e. the life, by which alone the great sacrificial
act is performed, and remission of sins procured,
is absolutely indispensable. On this ground it is
demonstrable that there is not a priest under hea-
ven, 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 re-
ceived the holy sacrament. All pretension to
this is an absolute farce, so long as the cup, the
emblem of the atoning blood, is denied. How
strange it is, 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 ALL of this cup, in this
verse And though Christ has in the most posi-
tive manner enjoined it, they will not permit one
of the laity to taste it ! Oh! what a thing is man :
a constant contradiction to reason and to himself.
I have just said, that our blessed Lord lays re-
markable stress on the administration of the cup,
and on that which himself assures us, is repre-
sented by it. As it is peculiarly emphatic, I beg
leave to set down the original text, which the cri-
tical reader will do well minutely to examine:
Touro yag es's TO &lºwa Azov T ) ºrn; wºuvh; 312&nzhs,
TO ºrigi Zroxxoy ex)ºwvokagyov etc aesauw aaaptuoy.
The following literal translation and paraphrase
do not exceed its meaning :
For, THIS is THAT Šiod of mine, which was
ointed out by all the sacrifices under the Jewish
aw, and particularly by the shedding and sprink-
ling of the blood of the paschal lamb. THAT
blood 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;
232
sin, whether original or actual, in all its power
and guilt, in all its internal energy and #.
JAnd gave thanks] See the form used on this
occasion on ver. 26. and see the MISHNA, TRACT
non: Beracoth.
Verse 28. For this is my blood of the JNew
Testament] This is the reading both here and in
St. Mark: but St. Luke and St. Paul say, This
cup is the JNew Testament in my blood. This pas-
sage has been strangely mistaken : by JNew Testa-
ment many understand nothing more than the
book commonly known by this name, containing
the Gospels, Acts of the Apostles, apostolical
Epistles, and book of the Revelation ; and they
think that the cup of the JNew Testament, means
no more than merely that cup which the book
called the New Testament enjoins in the sacra-
ment of the Lord's supper. As this is the case,
it is highly necessary that this term should be ex-
plained. The original H Katyn AtaSºnich, which we
translate The JNew Testament, and which is the
general title of all the contents of the book al-
ready described, simply means the new coven ANT.
Covenant, from con, together, and vento, I come,
signifies an agreement, contract, or compact be-
tween two parties, by which both are mutually
bound to do certain things, on certain conditions
and penalties. It answers to the Hebrew nºn-
berith, which often signifies not only the covenant
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 pro-
fessed to subject themselves to such a death as
that of the victim, in case of violating their en-
gagements. An oath of this kind, on slaying the
covenant sacrifice, was usual in ancient times: so
in Homer, when a covenant was made between
the Greeks and the Trojans, and the throats of
lambs were cut, and their blood poured out, the
following form of adjuration was used by the con-
tracting parties:
Zev ºváis's. Aweyis-e Rat 23avarot Seou axxot,
Ozrroregoi zrgotégot wzreg ogxuz zrhahvetay, |
Qd's a p’ eywººxo; 2.2%, a 3.1, paos, oc ode ouvoº,
Avroy, k at rek eov. 2x02.04 d’axxouai &ly eley.
All glorious Jove, and ye, the powers of heaven?
Whoso shall violate this contract first,
So be their blood, their children's and their own,
Pour'd out, as this libation, on the ground:
And let their wives bring forth to other men :
IL1AD. l. iii. v. 298–301.
Our blessed Saviour is evidently called the Ata-
Shah, n\nz, berith, or covenant sacrifice, Isai. 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 a 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 almost innume-
rable. , 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 passion and death of his
Son; through whom alone, men could draw nigh
**/
,
The sacrament of the
*** 29 But I say unto you, I will
A. olºp. not drink henceforth of this
–88 tº fruit of the vine, * until that
a Mark 14. 25. Luke 22, 18.
to God; and this NEw covenant is mentioned in
contradistinction from the old covenant, h ºraxaua
A128 hºn, 2 Cor. iii. 14. by which appellative all
the books of the Old Testament were distinguish-
ed, because they pointed out the way of reconci-
liation 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 LIVING way
was thereby constituted, so that no one hence-
forth could come unto the Father but by HIM.
Hence all the books of the New Testament which
bear unanimous testimony to the doctrine of sal-
vation by faith through the blood of Jesus, are
termed H. Kauvh Ata&nza, The NEw covenant. See
the Preface. -
Dr. Lightfoot's observations on this are worthy
of serious notice. “ This is my blood of the JNew
Testament. Not only the seal of the covenant,
but the sanction of the new covenant. The end
of the JMosaic economy, and the confirming of a
new one. The confirmation of the old covenant
was by the blood of bulls and goats, Exod. xxiv.
Heb. ix. because blood was still to be shed : the
confirmation of the new was by a cup of wine,
because under the new covenant there is no fur-
ther shedding of blood. As it is here said of the
cup, This cup is the JNew 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, JMoses sprinkled all the people
with blood, and said, This is the blood of the cove-
mant which God hath made with you ; and thus
that old covenant, or testimony was confirmed.
In like manner, Christ, having published all the
articles of the new covenant, he takes the cup of
wine, and gives them to drink, and saith, This is
the JNew Testament in my blood, and thus the new
covenant was established.”—Works, vol. ii. p. 260.
Which is shed, (anxvvogsvoy, poured out) for
many] Exxº~ and ºxxvo, to pour out, are often
used in a sacrificial sense in the Septuagint, and
signify to {..., 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 crucified, worse
*ov, in our stead, so here the blood was to br
poured out to make an atonement, as the words
remission of sins sufficiently prove; for wºhº
shedding of blood there was no remission, Heb. ix.
22. nor any remission by shedding of lood, but
in a sacrificial way. See the passages above, and
On Ver. 26. tº tº 8 º' "
The whole of this passage will receive addition-
al ". when collated with Isai, liii. 11, 12. B
his knowledge shall my righteous º
MANY., for he shall bear their iniquities—because
he hath PourED out 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 Evangelists: and the ban rabbim,
CHAP.
xxvi.
day when I drink it new with ***.
you in my Father’s kingdom. ID. 29.
Lord's supper instituted.

An. olymp.
30 T * And when they had Cou, i.
b Acts 10. 41.-c Mark 14, 26.
will soon appear plain, when we consider that
two 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 our transgres-
sions, he was bruised for our iniquities, the chas-
tisement % OUR peace was upon him.—Ver. 6. All
we like sheep have gone astray, and the Lord hath.
!aid upon him the iniquity of Us all. 2. The GEN-
TILES.—Ver., 11. By his knowledge, nyns bedańto,
i. e. by his being made known, published as Christ
crucified among the Gentiles, he shall justify
pºn rabbim, the multitudes, (the GENTILEs) 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 apos-
tle as above, n ºraxata à la Shah, the old covenant,
was partial and exclusive. None were particular-
ly interested in it, save the descendants of the
twelve sons of Jacob : whereas the Christian dis-
pensation, n x2tyn dia.Shah, the NEw covenant re-
ferred to by our Lord in this place, was univer-
sal; for as Jesus Christ by the grace of God tast-
ed death for EveRY man, Heb. xi. 9. and is that
Lamb of God that taketh away the sin of the
world, John i. 29. who would have ALL MEN to
be saved, and come to the knowledge & the truth,
1 Tim. ii. 4. even that knowledge of Christ cruci-
fied, by which they are to be justified, Isai. liii. 11.
therefore he has commanded his disciples to go
into all the world, and preach the Gospel to EveRx
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 all the world, though it was to begin at Jerusa-
lem, Luke xxiv. 47. For this ºurpose 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 ALL and in Ay 4'-
For the remission q^*iºs] . Bus aparty agapriay,
for (or, in referenc to) the taking away of sins.
For, although the blood is shed, and the atone-
ment made, nr man's sins are taken away un-
til, as a triº penitent, he returns to God; and
feeling his utter incapacity to save himself, be-
lieves in Christ Jesus, who is the justifier of the
ungoºly: -
2 he phrase, a pºts, row ºftwagºrtov, remission of
ºmultitudes, in Isaiah, corresponds to the MANY.,
woxxoy, of Matthew and Mark. The passage
Voy,. I. ( 30 )
sins, j% used by the Septuagint), being
thus explained § our Lord, is often used by the
evangelists and the apostles; and does not mean .
merely the pardon of sins, as it is generally un;
derstood, 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 com.
prehends all that is generally understood by the
terms justification and ºd. For the use
and meaning of the phrase, aquous agagruoy, see
Mark i. 4. Luke i. 77. iii. 3. xxiv. 47. Acts i.
38. v. 31. x. 43. xiii. 38. xxvi. 18. Coloss. i. 14.
Heb. x. 18.
Both St. Luke and St. Paul add, that after
giving the bread our Lord said, Do this in re-
membrance of ºne. And after giving the cup, St.
Paul alone adds, This do ye, as oft as ye drink it,
in remembranceſ me." The account, as given
by St. Paul, should be carefully followed, being
233

Peter’s resolution:
*** sung a "hymn, they went out
An olymp. into the mount of Olives.
*** *- 31 Then, saith Jesus unto
them, "All ye shall “be offended because
of me this night: for it is written, "I
will smite the shepherd, and the sheep of
the flock shall be scattered abroad.
32 But after I am risen again, “I will
go before you into Galilee.
14. 27. John 16. 32.-c Ch. 11. 6.
d Zech. 13. 7.
* Or, psalm.—b Mark
fuller; and received, according to his own decla-
ration, by especial revelation from God. See
Cor. xi. 23. For I have received of the Lord that
which also I delivered wnto you, &c. See the har-
monized view above. -
Verse 29. , I will not drink henceforth of this
Jruit of the vine] These words seem to intimate
no more than this; We shall not have another op-
portunity 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 new 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 last been the
subject of conversation 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 ºnjoyments at the right
hand of God, will be infi; II].OTe precious .
useful. From what our Lort says here, we learn,
that the sacrament of his suppet is a type of, and
a pledge to, genuine Qhristians, of the felicity
º shall enjoy with Christ in the kingdom of
OrW.
ºrse 30. And when they had sung a hymn
Tøvno avºrs; means, probably, no more than º:
of recitative reading or chanting. As to the hymn
ST. MATTHEW.
itself, we know, from the universal consent of
Jewish antiquity, that it was composed of Psalms
- 113, 114, 115, 1 16, 117, and 118, termed by the Jews
".. ºn halel, from nº-ºn halelu-yah, the first word
h 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,
Psal. cxiv. 1. When Israel went out of Egypt,
&c. 2. The miraculous division of the Red §.
ver, 3. The sea saw it and fled. 3. The promul-
gation of the Law, ver. 4. The mountains skip-
%. like lambs. 4. The resurrection of the dead,
sal. cxvi. 9... I will walk before the Lord in the
land of the living. 5. The passion of the Mes-
siah, Psal. cxv. 1. JNot unto us, O Lord, not unto
ws, &c. See Schoetgen, Hor. Hebr. p. 231. and
‘. Discourse on the JNature and Design of the
ucharist, 8vo. Lond. 1808. *
his denial foretold.
33 Peter answered, and said º.
unto him, Though all men shall ºft.
be offended because of thee, –Sºlº:
yet will I never be offended. -
34 Jesus said unto him, ‘Verily 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.
e Ch. 28. 7, 10, 16. Mark 14. 28. & 16. 7.-f Mark 14. 30. Luke
22. 84. John 13. 88.
Verse 31. All ye shall be offended] Or rather,
Ye will all be stumbled—ºrotyre; wast; a wavčaxia-
Sha za Sº-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
rou as to a flock of sheep, whose shepherd has
een slain—the leader and guardian being re-
moved, 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 in, and triumph over all your enemies
and mine.
I will go before you] Still alluding to the case
of the shepherd and his sheep. Though the shep-
herd have been smitten, and the sheep scattered,
the shepherd shall revive again, collect the scat-
tered flock, and go ſº 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 can 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 see less of,
than ou: own weakness and poverty. 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 strengh of God, he would
have been enabled to maintain it against earth
and hell.
Verse 34. Jesus said] Our Lord's answer to
Peter is very emphatic and impressive. Verily
—I speak a solemn weighty truth, thou wilt not
only be stumbled, fall .# and forsake thy Mas-
te, but thou wilt even deny that thou hast or
even had any knowledge of, or connexion with me;
and this thou wilt šo, not by little and little,
through a long process of time, till the apostasy,
daily gathering strength, shall be complete ; but
thou wilt do iſ this very night, and that not once
only, but thrice, and this thou wilt do also in the
earlier part of the night, before even a cock shall
C7°0'00. as not this warning enough to him not
gº in his own strength, but to depend on
OOI
Verse 35. Though I should die with thee, yet
will I not deny thee..] He does not take the warm-
ing which his Lord gave him—he trusts in the
warm sincere attachment to Christ which he moº
feels, not considering that this must speedily fail,
unless supported by the power of God,
234
Christ’s agony
Axiº. Likewise also said all the dis-
An ºlymp. ciples.
_001: 1. 36 T a Then cometh Jesus
with them unto a place called Gethse-
mane, and saith unto the disciples, Sit ye
here, while I go and pray yonder.
37 And he took with him Peter and
b the two sons of Zebedee, and began
to be sorrowful and very heavy.
38 Then saith he unto them, “My soul
CHAP.
XXVI. in the garden.
is exceeding sorrowful, .# Aºi.
unto death: tarry ye here, and An olymp.
CCII. 1.
watch with me. ** sºmºsºsºme
39 And he went a little further, and fell
on his face, and "prayed, saying, "O my
Father, if it be possible, ' let this cup
pass from me! nevertheless & not as I will,
but as thou wilt.
40 And he cometh unto the disciples,
and findeth them asleep, and saith unto
a Mark 14. 32–35. Luke 22. 39. John 18, 1–b Ch. 4, 21.
c John 12. 27. -
d Mark 14. 36. Luke 22, 42. Hebr. 5. 7.—e John 12. 27.-f Ch.
20. 22.—g John 5. 30. & 6. 38. Phil. 2. 8.
Verse 36. A place called Gethsemane] Agar-
den at the foot of the mount of Olives. The
name seems to be formed from na gath, a press,
and ſpy shemen, oil ; probably, the place where
the produce of the mount of öß. 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 I
shalf employ it—in watching unto prayer.
Verse'37. And he took with him Peter and the
two sons of Zººl That is, James and John ;
the same persons who had beheld his transfigura-
tion on the mount—that they might contemplate
this agony in the light of that glory which they
had there seen; and so be kept from being stum-
bled by a view of his present humiliation.
Began to be sorrowful] Aureto Sai, from Ava,
to dissolve—exquisite sorrow, such as dissolves
the natural vigour, and threatens to separate soul
and body. *.
..And very heavy.) Overwhelmed with anguish-
aghaowuy. ' 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, 6 Ina ove, on the au-
thority of a multitude of eminent MSS. See them
in Griesbach.
JMy soul is exceeding sorrowful, (or, is sur-
rounded 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 anguish, that if speedy suc-
cour be not given to my body, death must be the
immediate consequence.
JNow, the grand expiatory sacrifice begins to
be offered : in this garden Jesus enters fully into
the sacerdotal 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 redemp-
tion price was paid in this unprecedented and in-
describable 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 predis;
posing 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, during 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 deprives 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 re-
ceive no consistent explication but on this ground
—He suffer ED, the JUST for the UNJUST, that
he might BRING us to GoD. O glorious truth ! O
infinitely meritorious suffering ! And O ! above
all, the eternal love, that caused him to undergo
such sufferings for the sake of sINNERs :
Verse 39. Fell on his face] See the note on
Luke xxii. 44. This was the ordinary posture of
the supplicant when the favour was great which
was asked, and deep humiliation required. The
head was put hetween the knees, and the fore-
head brought to touch the earth—this was not
. a humiliating, but a very painful posture
SO, • *
This ºw 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 magistrates of Athens,
to drink a cup of the juice of hemlock. To death,
|by the poisoned cup, there seems an allusion 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 con-
demned before the tribunal of God: into every
man's hand the deadly cup is put, and he is re-
quired 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 under-
gone.
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 ºrgosaboy ºutgow, going a little for-
ward, many eminent MSS. have ºrgaviatov, com-
ing 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 appear-
ed an angel, &c. -
Verse 40. He—saith unto Peter] He address-
G)
r’s wº.,
Christ's agony and prayer.
A, M.40s. Peter, What, could ye not watch
A. D. 29. º
An Qlymºr with me one hour?
–88: 1 – 41 ° Watch and pray, that ye
enter not into temptation: the spirit in-
deed is willing, but the flesh is weak.
42 He went away again the second time,
and prayed, saying, O my Father, 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. o
45 Then cometh he to his disciples,
and saith unto them, Sleep on now, and
ST. MATTHEW.
He is betrayed by Judas.
take your rest: behold, the hour A. M. 4038.
is at hand, and the Son of man & 3.
is betrayed into the hands of -8°º ºl
sinners. . -
46 Rise, let us be going; behold, he is
at hand that doth betray me. -
47 'ſ And * while he yet spake, lo, Ju-
das, 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
said, Hail, Master; * and kissed him.
• Mark 18. SS. & 14.38. Luke 22.40,46. Eph.6.18.
b Mark 14.48. Luke 22.7. John 18.3. Acts 1.61–62 Sam. 20.9.
ed himself more particularly to this apostle, be-
cause of the profession he had made, ver. 33. as
if he had i. “Is 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 on E hour?”
Instead of ovk to zva'are, could YE not ; the Co-
dez Alexandrinus, the later Syriac in the margin,
three of the Itala, and Juvencus, read ovs to Xuzzº,
couldst THou not—referring the reproach imme-
diately to Peter, who had made the promises
mentioned before.
Verse 41. That ye enter not into temptation] If
ye cannot endure a little fatigue when there is
no suffering, how will ye do when the temptation,
the great trial of your fidelity and courage, co-
meth? Watch—that ye be not taken unawares;
and pray—that when it comes ya may be enabled
to bear it. . -
The spirit—is willing, but the flesh is weak]
Your inclinations are good—ye are truly sincere;
but your good purposes will be overpowered by
your timidity. TYe wish to continue steadfast in
your adherence to your Master; but your fears
will lead you to desert him. -k
Verse 42. O my Father, if this cup may not
pass away from me] If it be not possible—to re-
deem fallen man, unless I drink this cup, unless I
suffer death for them : thy will be done, I am con-
tent to suffer whatever may be requisite to ac-
complish the great design. In this address the
humanity of Christ most evidently appears; for
it was his humanity alone that could suffer; and if
it did not appear that he had felt 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
oresigned in these sufferings, his sacrifice could
not have been a free-will but a constrained offer-
ing, and therefore of no use to the salvation of
mankind. -
Verse 43. Their #. were heavy.] That is,
they could not keep them open. as there no-
thing preternatural in this? Was there no influ-
ence here from the powers of darkness?
Verse 44. Prayed the third time]. So St. Paul
—I besought the Lord THRICE that it might de-
part 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]
Perhaps it might be better to read these words
interrogatively, and paraphrase them thus: Do
ye sleep on still 2 Will no warnings avail? Will
no danger excite you to watchfulness and prayer?
JMy hour—in which I am to be delivered up, is
at hand; therefore now think of your own per-
sonal safety. - -
The Son of man is betrayed into the hands of
sinners..] Afzagroxey, viz. the Gentiles or hea-
thens, who were generally distinguished by this
appellation, from the Jews . Here it probably
means the Roman cohort that was stationed on
| festivals, for the defence of the temple.
Romans he was adjudged to death; for the Jews
By the
acknowledge that they had no power in capital
cases. See the note on chap. ix. 10. .
Verse 46. Rise, let us be goi That is, to
meet them, giving thereby the Hist 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 ma-
lice designs me; and through it, provide for the
life of the world.
Verse 47. Judas, one of the twelve] More
deeply to mark his base ingratitude and despe-
rate wickedness—HE was on E of the Twelve—
and he is a TRAITOR, and one of the vilest too that
ever disgraced human nature. -
.# great multitude with swórds and staves] They
did not come as officers of justice, but as a des-
; mob. Justice had nothing to do in this
usiness. He who a little before had been one
of the leaders of the flock of Christ, is now be-
come the leader of ruffians and murderers!
What a terrible fall ! -
Verse 48, Gave them a sign], How coolly de-
liberate is this dire apostate the man whom
shall kiss-how deeply hypocritical 1–that is he,
hold him fast, seize him—how diabolically mali-
cious ! . -
Verse 49. Hail, JMaster] 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 winmeaning or
insidious compliments, rank for ever with Jo
and Judas. ©
..And kissed him.] And tenderly kissed him-
236
He is apprehended
*.*.*. 50 And Jesus said unto him,
A. olynº. * Friend, wherefore art thou
—Sºº- come 2 Then came they, and
laid hands on Jesus, and took him.
51 T And-behold, " one of them which
were with Jesus, stretched out his hand,
and drew his sword, and struck a ser-
vant 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 take the sword, shall perish
with the sword. -
CHAP.
XXVI. by the mob.
53 Thinkest thou that I cannot A. M. 4038.
- A. D. 29.
now pray to my Father, and he A. olºr.
shall presently give me “more –Sºlº-
than twelve legions of angels?
54 But how then shall the Scriptures be
fulfilled, ° that thus it must be 2
55 In that same hour said Jesus to the
multitudes, 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.
a Psa. 41.9. & 55.13.—b John 18. 10-c Gen. 9. 6. Rev. 18. 10.
d 2 Kings 6. 17. Dan. 7. 10.
e Isai. 53. 7, &c. Ver. 24. Luke 24. 25, 44, 46.-f Lam.
4. 20. Wer. 54.
this is the proper meaning of the original word
warsotana’sy, he kissed him again and again—still
retending the most affectionate attachment to
im, though our Lord had before unmasked him.
Verse 50. Jesus said—Friend] Rather compa-
nion, stauga, (not FRIEND) wherefore, rather,
against whom (sq’ 3, the reading of all the best
MSS.) art thou come? How must these words
have cut his very soul, if he had had any sensi-
bility left Surely thou who hast so long been my
companion, art not come against me, thy Lord,
Teacher, and Friend ? What is the human heart
not capable of, when abandoned by God, and in-
fluenced 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—rstruck a servant of the hig
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 of F, wouxsy. Now to heal it,
Jesus must either take up the ear and put it on
again, or else createra new one—either of these
was a miracle, which nothing less than unlimited
power could produce. See the note on John
xviii. 10.
Verse 5?, Put up again thy, sword into his
place], Neither Christ nor his religion is to be de-
fended by the secular arm. God is sufficientl
able to support his ark, Uzzah need not j.
out his hand on the occasion. Even the shadow
of public justice is not to be resisted by a private
person, when coming from those in public autho-
rity. 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 his
hands, who will do it ample justice.
Shall perish with the sword] Instead of ano-
Aouvrai, shall perish, many excellent MSS. Wer-
Sions, and Fathers, have azrobayovyºral, shall die.
The general meaning of this verse is, they who
contend in battle, are likely on both sides to be-
come the sacrifices of their mutual animosities.
But it is probably a prophetic declaration of the
Jewish and Roman states. The Jews put our
Lord to death under the sanction of the Romans
-both took the sword against Christ, and both
allude.
º by it. The Jews by the sword of the
omans, and the Romans by that of the Goths,
Vandals, &c. The event has verified the predic-
tion—the Jewish government has been destroyed
º of 1700 years, and the Roman upwards
of 1000. Confer with this passage, Psal. ii. 4, 9.
and cz. 1, 5, 6. But how came Peter to have a
sword P. 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 proba-
bly carried one for his mere personal safety.
Verse 53. JMore 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 y angels to defend me. A le-
gion, at different times, contained different num-
bers; 4200, 5000, and frequently 6000 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
72000 2 * -
Verse 54. But how then] Had I such a de-
fence—shall the Scriptures be fulfilled, which
say, that thus it must be 2 That is, that I am to
suffer and die for the sin of the world. Probably
the Scriptures to which our Lord principally re-
fers are Ps. xxii. lxix, and especially Isai. iiii. and
Dan. ix. 24–27. Christ shows that they had no
power against him but what he permitted; and
that he "...nº gave up himself into their hands.
Verse 55. Are ye come out as against a thief]
At this time Judea was much infested by rob-
bers, so that armed men were obliged to be em-
ployed against them—to this our Lord seems to
See on ver. 52.
I sat daily with you] Why come in this hos-,
tile 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 pro-
bably the observation of the evangelist. See on
chap. ii. 23.
hen all the disciples forsook him, and fled.]
O what is man how little is even his utmost sin-
cerity to be depended on 1 Jesus is abandoned by
all !—even zealous Peter, and loving John, are
among the fugitives! Was ever master so served
by his scholars 2 Was ever parent so treated by
his children 2 Is there not as much zeal and love
among them all, as might make one martyr for
God and truth P Alas! no. He had but twelve
who professed inviolable attachment to him, one
of these betrayed him, another denied him with
237
Transactions at the
**, *. Then "all the disciples forsook
An. olymp. him and fled. tº -
–8°º 57 T b 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.
ST. MATTHEW.
house of Caiaphas.
At the last" came two false wit. A.M. º.
nesses, - * < * is ºfts tº º
61 And said, This fellow said,
* I 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 it which these witness against thee ?
63 But & Jesus held his peace. And
the high-priest answered and said unto
him, " I adjure thee by the living God,
that thou tell us whether thou be the
Christ, the Son of God.
64 Jesus saith unto him, Thou hast
An. Olymp.
§cºP
a see John 18. 15.- Mark 14.58. Luke 22.54. John 18, 12,
33, 24.—c Psa. 27. 12. & 35. 11. Mark 14. 55. So Acts 6, 18.
d Deut. 19. 15.-e Ch. 27. 40. John 2. 19.-f Mark 14. 60.—
g Isai. 53. 7. Ch. 27. 12, 14–h Lev. 5. 1. 1 Sam. 14. 24. 26.
oaths, and the rest run away and utterly aban-
don him to his implacable enemies | Are there
not found among his disciples still, 1st. Persons
who betray him and his cause 2dly. Persons
who deny him and his people 2 3dly. Persons who
abandon him, his people, his cause, and his truth 2.
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
Caiaphās, and his colleague in the high-priest-
hood. But as the Sanhedrim 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 § Poor
Peter: this is the beginning of his dreadful fall.
His fear kept him from jºi the company, and
publicly º his Lord ; and his af.
ection obliged him to follow at a distance that he
might see the end.
Jºnd sat with the servants, to see the end.] When
a man is weak in faith, and can as yet only ſol-
low Christ at a distance, he should avoid all dan-
gerous 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, wºrngarwy. Such as we term.
sergeants, 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 appear to have some shadow of
justice on their side, when they put him to death.
It seems to have been a common custom of this
vile court, to employ false witness on any occa-
sion, to answer their own ends. See this exem-
plified 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 evange-
list. Then the chief priests and elders, and all
the council, sought false witness against Jesus, to
him to death ; but they found it not, though
many false witnesses came % .At last two false
witnesses came wip, º his man said, &c. It
238 -
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 accusation : and
therefore, at last they are obliged to change their
ground, and to the eternal confusion of the un-
righteous 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]
1st, These words were not fairly quoted. Jesus
had said, John ii. 19. Destroy this temple, and I
will build it again in three days. , 2dly, The inw-
endo which they produce, applying these words
to a pretended design to destroy the temple at
Jerusalem, was utterly unfair; for these words
he spoke of the temple of his body. It is very
easy, by means of a few smalkalterations, to ren-
der the most holy things and innocent persons
odious to the wº and even to take away the
life of the innocent.
Verse 62. Answerest thou nothing 2]. The ac-
cusation was so completely frivolous, that it me-
rited no notice : besides, Jesus knew that they
were determined to put him to death; and that
his hour was now come, and that therefore re-
monstrance 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 i. properly
respected. However necessary our Lord saw it
to be silent, when the accusations were frivolous,
and the evidence contradictory, he felt no dispo.
sition 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 JMessiah : (see on ver, 25.
and K. and this whole nation shall shortly have
the fullest proof of it; for hereafter, in a few
years, ye shall see the Son of man sitting on the
night hand of power, fully invested with absolute
dominion, ºcoming in the clouds of heaven, to
execute judgment upon this wicked race. . See
chap. xxiv. 30. Our Lord appears to refer to

They mock and abuse him.
*** said: nevertheless I say unto
An olymp, you, * Hereafter shall ye see the
—ººlti- 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 blasphe-
my; what further need have we of wit-
nesses: behold, now ye have heard his
blasphemy.
66 What think ye 2 They answered and
said, " He is guilty of death.
67. “Then did they spit in his face, and
buffeted him ; and others smote him
with & the palms of their hands,
CHAP. XXVI.
Peter denies him.
68 Saying, Prophesy unto us, A.M. º.
thou Christ, Who is he that smote An olymp.
thee ? 1 –Sºlilº.
69 || | Now Peter sat without in the
palace: and a damsel came unto him,
º Thou also wast with Jesus of Ga-
ilee. -
70 But he denied before them all, say-
ing, I know not what thou sayest.
71 And when he was gone out into the
porch, another maid saw him, and said
unto them that were there, This fellow
was also with Jesus of Nazareth.
72 And again he denied with an oath,
I do not know the man. -
a Dan. 7. 13. Ch. 16. 27. & 24. S0. Luke 21. 27. & 25. 31. John
1. 51. Rom. 14. 10. 1 Thess. 4. 16. Rev. 1. 7.-b Psa. 110. 1.
Acts 7.55.-c 2 Kings 18.37. & 19. 1.
d Lev. 24. 16. John 19, 7.-e Isai. 50. 6. & 53. 3. Ch. 27.30.—
f Luke 22.63. John 19. 3.-g Or, rods.--h Mark 14.66. Luke 22.
64.—i Mark 14.66. Luke 22. 55. John 18. 16, 17, 25.
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, Lev. 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 impi-
ous. 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 º; *
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 proceeding, tending only to incense and
stir up others, all which are common to those who
would oppress truth by cabal, and without proof.
By crying out “heresy, blasphemy, and faction,”
though contrary to all appearance, 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 scruples,
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, because of the many murders of
righteous men which she sanctioned at the mouth
of her Catholic priesthood.
Verse 66. He is guilty of death] Evoxas Bayarov
eart, he is liable to death. All the forms of jus-
tice 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 calum-
nies, 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 done as a mark of the most profound con-
tempt. See Job xvi. 10. and xxx. 10. Isai. l. 6.
Micah v. 1. The judges now delivered him into
the hands of the mob.
•And buffeted him] Smote him with their fists,
**oxa ºptoav. This is the translation of Theophy-
łact. Koxapićwy, says he, means, “to beat with
the hand, the fingers being clenched. Xuyºgaro-
gºvoy roy 3aktvaay; or, to speak more briefly, to
buffet with the fist.” &
Smote him with the palms of their hands] Eppa-
zrua'ay. Paričo, says Suidas, means, “raražai rhy
ºva60V arah rh Zeigl, to smite the cheek with the
en hand. Thus they offered him indignity in
all its various and vexatious forms. Insults of
this kind are never forgiven by the world: Jesus
not only takes no revenge, (though it be com-
pletely in his power) but bears all with meekness,
without even one word of reply. -
Verse 68. Prophesy unto us, thou Christ] Their
conduct toward him now, was expressly prophe-
sied of, by a man whose divine missibn they did
not pretend to deny ; see Isai. l. 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, raidia ºn. See this translation vindicated
by Kypke,
Thou also wast with Jesus]. What a noble op-
ortunity 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 ſol-
lowed at a distance, now he denies; this is the
second gradation in his fall. -
Verse 71. Unto them that were ‘. Instead
of Aeyet rous exei' was, more than one hundred MSS.
many of which are of the first authority and an-
tiquity, have as yet avºrous exei kat, she saith unto
them, this man was THERE also. I rather think
this is the genuine reading. Tous might have
been easily mistaken for a wrote, if the #. sylla-
'ble aw were but a little faded in a MS. from which
others were copied : and then the placing of the
point after exºt' instead of after avºrouc. would na-
turally follow, as, placed after rous, 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 lie, and he swears to support it. A liar has
always some upicion ºat is testimony is not
Peter's third denial, ".
**, *. 73 And after a while came un-
A. ºlymp. to him they that stood by, and
—Sºlº- said to Peter, Surely thou also
art one of them; for thy " speech be-
wrayeth thee. - ' '
74 Then " began he to curse and to
swear, saying, I know not the man. And
ST. MATTHEW.
he repents, and weeps.
immediately the cock crew. A.M.,4033.
75 And Peter remembered aftā;.
the word of Jesus, which said -ºº: tº
unto him, * Before the cock crow, thou
shalt deny me thrice. And he went out
and wept bitterly.

a Luke 22. 59.-b Mark 14.71.
—iº-
ever. 34. Mark 14.30 Luke 22.61, 62. John 13.38.
credited, for he is conscious to his own falsity,
and is therefore naturally led to support his as-
sertions by oaths. -
Verse 73. Thy speech], Thy manner of speech,
* Aaala arov, that dialect of thine—his accent being
different from that of Jerusalem. From various
examples given by Lightfoot and Schoetgen, we
find, that the Galileans had a very corrupt pro-
nunciation, frequently interchauging R, n, n, and
p, and so blending or dividing words as to render
them unintelligible, or cause them to convey a
contrary sense. • -
Bewrayeth thee..] Anaoy as rout, maketh thee
manifest, from the Anglo-Saxon be pnegan, to
accuse, betray; a word long since lost from our
language. - -
erse 74. Then began he to curse and to swear]
Rather, Then he began positively to affirm—xa-
raēsuaričuy, from zara intensive, and ru%hat 1
day down, place, affirm. But the common read-
ing is saraya3a*arºsty, which signifies to wish
curses on himself. The former reading is sup-
ported by almost every MS. of value, and is, be-
yond dispute, the true reading, and has been re-
ceived 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 im-
port of the word owyvery. This make the fourth
and final gradation in the climax 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 sim-
ply from the fear of man. How many denials of
§: 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 fal-
len 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 smallest matter
may become the instrument of our restoration.
Let us never think lightly of what are termed
bittle sins; the smallest one has the seed of eter-
nal ruin in it. Let us never think contemptibly
of theſeeblest means of grace: each may have the
seed of eternal salvation in it. Let us ever re-
member that the great apostle Peter fell through
fear of a servant maid, and rose through the crow-
*$3. a cock.
erse 75. Peter remembered theword of Jesus
St. Luke says, chap. xxii. 61, the Lord turne
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 further in
his iniquity; Christ is in {. and cannot go
and speak to him; if he call aloud, the disciple is
discovered, and falls •jºin to Jewish malice and
,”
Roman jealousy; he therefore does the whole by
a look. 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
sinned, and the company which had been the oc-
casion of his transgression. -
.And º: bitterly.]. Felt bitter anguish of soul,
which evidenced itself by the tears of contrition
which flowed plentifully from his eyes. Let him
that standeth take heed lest he fall ! Where the
mighty have been slain, what shall support the
feeble? Only the grace of the ALMIGHTY God.
This transaction is recorded by the inspired
penman, 1st, 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 himself immediately with a
contrite heart on the infinite tenderness and com-
passion of God. See the notes on John xviii. 27.
I have touched on the subject of our Lord's
anointing but slightly in the preceding notes, be-
cause the controversy upon this point is not yet
settled; and, except to harmonists, it is a matter
of comparatively little importance. Bishop New-
come has written largely on this fact, and I insert
an extract from his notes.
BISHOP NEwcom E's Account of THE ANOINTING
- of our LoRD.
“The histories of Jesus's unction in Matthew,
Mark, and John, are accounts of the same fact.
Hoc fizum maneat, eandem ab omnibus historiam
referri. Calv, Harm. p. 375.
“The following objections to this position occur
in Lightfoot, Whiston, Whitby, and JMacknight.
1st. “The unction recorded by St. John hap-
pens six days before the Pass-over; 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 be-
fore the Pass-over. 3. die factum illi fuerit
convivium, in quo a JMariá unctus est, Johannes
non exprimit. Caly. Harm. Johann. p. 144. Ver.
12, 13. much people are said to meet Jesus on
the day after his arrival at Bethany, 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 Pass-over; and then, ch. xiii. 1. he
proceeds to the evening on which the Pass-over
was eaten. On this account he anticipates the
history of Jesus's unction; and he naturally an-
ticipates it on mentioning the place where it hap-
pened. -
2dly. “The scene in St. John is the house of
Martha, or of Lazarus: in the other evangelists,
that of Simon the leper.
“...Ans. St. John lays the scene in general at
Bethany. -
“It seems probable, that Lazarus would not

have been called is rºy &ransaſſway, if he had
been the host,
Considerations on the
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 neigh-
bour, and perhaps his relation,' Dr. Priestley,
Harm. p. 102. Our Lord's affection for La-
zarus 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
amointed by Mary, and wiped with her hair; the
other evangelists say, that the ointment was
poured on Jesus's head.
“...Ans. It is nowhere asserted that the unction
was of Jesus's head, only ; or of his feet only;
both actions are consistent; and St. John, in his
supplemental history, may very well have added
the respectful conduct 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 indigna-
tion among themselves. -
“...Ans. Dr. Lardner says, Serm. vol. II. p. 316.
* It is well known to be very common with all
writers to use the plural number when one per-
son only is intended; 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 concern for the poor.
was sincere: his was self-interested and mere
pretence.” -
“Grotius's words are: Reprehensa est hoc no-
mine mulier ab wro discipulorum; nam ita plu-
oralis accipi solet. -
5thly. “The vindications of the woman by our
Lord differ so much, as to show that the occa-
sions were different.
“...Ans. St. John's words are indeed thus mis-
interpreted by Baronius: Let her alone, that she
anay keep it against the day #. my burial, al-
luding to Mark Xvi. 1: See Lightfoot, Harm.
p. 27. See also Lightfoot, ib. l. 251. “She hath
Kept it yet, and not spent all; that she may bestow
it on a charitable wise, the anointing of my body to
£fs burial.”
“Whiston also, Harm. 129. gives a wrong
sense to the words. She hath spent but little of it
mow; she hath reserved the main part of it for a
fitter time, the day before my delivery to the Jews;
making this a prediction of what passed, Matt.
xxvi. 6—13. Mark xiv. 3–9. It must be ob-
served that, John xii. 7. there is a remarkable
various reading: iva eic rāv Hašpay tº #y'rapuaakuš
Aza rºghan airá. See Wetstein, and add Codd.
Vercell. and Veron in Blanchini. Of this read-
ing we have a sound interpretation in JMill, pro-
leg. xlv. Sine eam ut opportune usa hoc unguento,
velut ad sepulturam mean, jamjam occidendi, illud
servâsse ostendatur. And likewise in Bengelius
ad loc. who observes, that the common reading
is, Facilioris sensås causé; and adds, Verbum.
Thgas. servaret, pendet ex praeterito, cujus vis latet
ān aq's; at rhy, i. e. JWoli reprehendere hanc,
quae wriguentum ideo nec vendidit, mec pauperibus
dedit, wit, &c. 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 argu-
anent and sign that she hath not done this vainly,
buzuriously, or upon any delicacy spent so costly
an ointment upon me; because she hath reserved
it for this time, wherein I am so near my grave
gnd funeral, and poured it not on me before.”
Lardner's comment, wbi supra, p. 312. is appli-
VOL. I ( 31 )
CHAP.
XXVI.
cable to the three evangelists. If this ointment
were laid out ſºn a dead body, you would not
think it too much. You may consider this anoint-
ing as an embalming of me. . The words are a pre-
diction 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 anticipa-
ted 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. e
“Dr. Scott, on Matthew, quotes the following
passage from Theophylact: 390, #w rais isdaioic
ſºard aggoy hyraqiáčuy ré régara, & Kºł, oi Aiyê-
rºtto, aroisy, Jia to do nºrtz rmgeio bat, waſ āyºu dvoo:
Jiac. It was a custom among the Jews, as well
as among the Egyptians, 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 evan-
gelists agree in sense and substance. I have ex-
plained 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 admit-
ted into the text. -
“6thly. In St. John, Mary anoints Jesus; in
Matthew and Mark, a woman, not named.
“...Ans. Lardner says, wbi supra, p. 315. ‘St.
John having before given the history of the re-
surrection 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 La-
zarus or his sisters in their Gospels, when they
came to relate this action forbear to mention any
name, and speak only of a certain woman. Luke
x. 38–42. has an account of our Lord's being en-
tertained at the house of Martha. But he says
nothing of this anointing. If he had related it,
I 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 hypothe-
sis that we have three accounts of the same trans-
action. 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 censur-
ed in the same manner; and that words to the
same effect should be used in defence of the wo-
man who anointed Jesus, within so short a time,
in the same place, and among the same persons.
See Doddridge on John xii. 1. As to the precise
time of this transaction, it 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 I do.
I likewise find in Ward's Dissertations, p. 112.
the following remark. ‘John only mentions the
day when Jesus came to Bethany, without speci-
fying the time when he was entertained there by
Simon the leper; whereas the other two evange-
lists acquaint us with the day when that was
done, and what followed upon it, with relation to
Judas.” And again, Wall says, Critical Notes,
v. 3. p. 52. “Wednesday he seems to have staid
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 bu-
rial.” And on John xii. 2. ‘This seems to be
the same supper which Matthew and Mark do say
anointing of our Lord.
was at the house of Simon the leper; for there it
241
Whether our Lord ate the
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 pass-over.”
“That Judas went to the high-priests on the
evening or night of our Wednesday, may be col-
lected from Matt. xxvi. 14—17. and the parallel
places in this Harmony: and he seems to have
acted partly in disgust at what had passed. This
is a good argument for fixing the unction for
Wednesday. As it will appear that the other
apostles did not suspect his treachery, we may
Suppose that Judas withdrew himself clandestine-
ly, probably after our Lord had retired to priva-
cy and devotion. Our Lord's words, Matt. xxvi.
2. may have led Mary to show this respect to Je-
sus, lest no future opportunity should offer. See
Lardner, ubi 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 account of a consulta-
tion, among the Jews about putting Jesus, to
death.’ Harm. p. 100. But it seems to me, that
the story has a remarkably apt connexion with
the , preceding and subsequent history. The
Jewish rulers consult how they may take Jesus
by craft, and without raising a tumult among the
people. . An accident happens which offends one
of Jesus's familiar attendants; who immediately
repairs to Jesus's enemies, and receives from them
a bribe to betray him in the absence of the mul-
titude.” JNewcome'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 read-
er both sides of the question. Still, subjudice lis
est, and any man may doubt, consistently with
the most genuine piety, whether the relations
given by the evangelists, concerning the anoint-
ing of our Lord, should be understood of two dif-
ferent unctions, at two different times, in two dif-
ferent places, by two different persons; or whe-
ther they are not different accounts, with some
varying circumstances, of one and the same trans-
action. I incline, at present, to the former opi-
nion; but it would be rash to decide where so
many eminently learned and wise men have dis-
agreed. • -
The question considered, whether our Lord ate
the pass-over with his disciples, before he suf-
fered P
Every candid person must allow that there are
great difficulties relative to the time in which our
Lord ate the last pass-over with his disciples. In
the Introduction to my Discourse on the Nature
and Design of the Holy Eucharist, I have exami-
ned this subject at large, and considered the four
following opinions, viz. I. Our Lord did not eat
the pass-over on the last year of his ministry. II.
Qur Lord did eat it that year; and at the same
time with the Jews. ... III. He did eat it that year,
but not at the same time with the Jews. IV. He
did eat a pass-over 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 impor.
tance, are the most likely, and may be harmo-
nized. I shall introduce a few observations on
eagh in this place. And, I. On the opinion that
“Our Lord did eat the pass-over this year, but
zot 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 J ews, about
ST. MATTHEw.
pass-over before he suffered.
our Saviour's time, often solemnized as well the
pass-overs as the other feasts, upon the ferias
next before and after the Sabbaths. And, that
as the Jews in ancient times reckoned the new
noons, not according to astronomical exactness,
but according to the paatz, or moon's appear-
ance; and, as this appearance might happen a day
later 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 paau, or ap-
pearance of the new moon. As he describes the
whole manner of doing this, both from the Baby-
lonish 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 examine them.
If there came approved witnesses on the 30th
day, who could state they had seen the new moon,
the chief man of the senate stood up, and cried
wnpo mekuddash, it is sanctified; and the people
standing by caught the word from him, and cried,
meleuddash 1 mekuddash But if, when the con-
sistory had sat all the day, and there came no ap-
proved witnesses of the phasis, or appearance of
the new moon, then they made an intercalation of
one day in the former month, and decreed the
following one and thirtieth day to be the calends.
But, if after the fourth or fifth day, or even be-
fore 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
ſºon it a day sooner, viz. from the thirtieth
ay.
“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 re-
ceived very reluctantly the testimony of such
witnesses as those last mentioned, they afterward
made a statute to this effect—That whatsoever
time the senate should conclude on for the calends
of the month, though it were certain 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 paaus, or appearance of the
new moon, confirmed by sufficient witnesses, he
and his disciples ate the pass-over on that day;
but the Jews, following the pertinacious decree
of the Sanhedrim, did not eat it till the day fol-
lowing.” Dr. C. further shows from Epiphanius,
that there was a contention, 80gv|30s, a tumult,
among the Jews about the pass-over, 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 q'ao us,
phasis, was only the preparation 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 acknowledge
the authority of the Sanhedrim, but also the Rab-
bins themselves grant, that where the case is
doubtful, the pass-over should be celebrated with
the same ceremonies, two days together: and it
was always doubtful, 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, be-
O
.*
Whether our Lord ate the
tween the evening of Thursday, and that of Fri-
day; and, that this permission was necessary, be-
cause of the immense number of lambs which
were to be killed for that purpose : as in one
year, there were not fewer than 256,500 lambs of
fered. See Josephus, War, b. vii. c. 9. sect. 3.
In Matt. xxvi. ver. 17. it is said, Now the first
day of the feast of unleavened bread, (rn dº ºrgarh
ºray 4&vaay) the disciples came to Jesus, saying
unto him, Where wilt thou that we prepare for
thee to eat the pass-over ? As the feast of unlea-
vened bread did not begin till the day after the
pass-over, the fifteenth day of the month, Lev.
3.xiii. 5, 6. Numb. 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,
and 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 pass-over 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 paschal lamb was killed, seems the
most probable. For it appears, from what has al-
ready been remarked, that our Lord and his dis-
ciples ate the pass-over some hours before the
Jews ate theirs; for they, according to custom,
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 pass-over the beginning of
the fourteenth day, the precise day in which the
Jews had eaten their first pass-over in Egypt: see
Exod. xii. 6–12. And in the same part of the
same day in which they had sacrificed their first
aschal lamb, viz. between the two evenings, i. e.
#. 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 ante-
type had accomplished every thing shadowed
forth by the type, said, “it is FINISHED,” retaxe-
a rai, 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 pass-over some hours before the Jews in
general ate theirs; which is, that, if our Lord
did eat the pass-over the evening before the Jews,
in general, ate theirs, it could not have been sa-
crificed according to the law ; nor is it at all like-
ly that the blood was sprinkled at the foot of the
altar. If, therefore, the blood was not thus sprink-
led 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 num-
ber of sacrifices to be offered on the paschal so-
lemnity, it is highly probable the Jews were obli-
ged 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 in-
deed in the Holy Land; since they had but that
CHAP. XXVI.
feast of the
pass-over before he suffered.
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 pass-over both days, and that it is probable
such a dubious case existed at the time in ques-
tion. 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 be-
fore in the case of the Sabbath. At any rate, as
it seems probable that he ate the pass-over 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 pass-over, contrary 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 avexeiro, Matt.
xxvi. 20. and a yazred's, 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
meaning; nor does it appear that this part of the
ceremony 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 pass-over 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 pass-over this
year, but another, of a mystical kind. His chief
arguments are the following:
It is undubitably 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 sacrament, was not that on which the
Jews celebrated the pass-over; but the preceding
evening, on which the pass-over could not be le-
gally offered. The conclusion is evident from the
following passages: John xiii. 1. JWow before the
pass-over, Jesus knowing, &c. Ver.
2. And supper (not the paschal, but an ordinary
supper) being ended, &c. Ver. 27. That thout
doest, do quickly. Ver. 28. JWow 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 judgment hall, lest they should be
défiled, but that they might eat the pass-over.
Chap. xix. 14. And it was the preparation of the
pass-over, 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 pass-over, and they were
then supping together, it is evident that it was not
the paschal lamb on which they were supping;
and it is evident, from the unwillingness of the
Jews to go into the hall of judgment, that they
- 243
Whether our Lord ate the
had not as yet eaten the pass-over. 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
crucified on the sixth day of the week, º
during the paschal solemnity, in the thirty-thir
year of the vulgar era, and that the paschal moon
of that year was not in conjunction with the sun
till the afternoon of Thursday 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 parts, or appearance of
the new moon, could not be made by the witnesses
to the beth din, or senate, sooner than Saturday
morning, the 21st of March. That the first day
of the first Jewish month JWisan, could not com-
mence that thirty-third year sooner than the set-
ting of the sun on Friday, March 20th; and con-
sequently, that Friday, April 3d, on which Christ
died, was the 14th of Nisan, (not the 15th) the
day appointed by the law for the celebration of
the pass-over. All these points he took care to
have ascertained by the nicest astronomical cal-
culations, in which he was assisted by a very emi-
ment astronomer and mathematician, Bullialdus
(Mr. Bouilleau.)
These two last opinions, apparently contradic-
tory, and which alone, of all those offered on the
subject, deserve consideration, may be brought
to harmonize. That Jesus ate the pass-over with
his disciples the evening 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
consistent, is, that the Jews that year held the
pass-over both on the 13th and 14th of JWisan, be-
cause of the reasons already assigned; and that
therefore Peter and John, who were employed on
this business, might have got the blood legally
º: 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 pass-
over 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
pass-over; how then can the text of St. Luke
be reconciled with this fact? I answer, with the
utmost ease; by substituting a pass-over, for the
pass-over, and simply assuming, that our Lord at
this time instituted the holy Euch ARIST, in place
of the PAGCHAL LAMB : and thus it will appear,
he ate a pass-over with his disciples the evening
before his death, viz. the mystical pass-over, or
sacrament of his body and blood; and that this
was the pass-over which he so ardently longed to
eat with his disciples before he suffered. This is
the opinion of Mr. Toinard, and, if granted,
solves every difficulty. Thus the whole contro-
versy is brought into a very narrow compass :
Our Lord did eat a pass-over with his disciples
some short time before he died:—the question is,
what pass-over did he eat—the regular legal pass-
over, or a mystical one P. That he ate a pass-over,
is, I think, demonstrated; but whether the literal
or mystical one, is a matter of doubt. On this
point, good and learned men may innocently hesi-
tate and differ; but on either hypothesis, the text
of the evangelists is unimpeachable, and all sha-
dow of contradiction done away; for the question
then rests on the peculiar meaning of names and
words. On this hypothesis, the preparation of the
pass-over must be considered as implying no
more than—1. Providing a convenient room.
ST. MATTHEW.
pass-over before he suffered.
2. Bringing water for the baking on the follow-
ing day, because on that day the bringing of the
water would have been unlawful. 3. Making in-
quisition for the leaven, that every thing of this
kind might be removed from the house where the
pass-over was to be eaten, according to the ve
strict and awful command of God, Exod. xii.
15–20. xxiii. 15. xxxiv. 25. These, it is proba-
ble, were the acts 3. preparation which the disci-
ples were commanded to perform, Matt. xxvi. 18.
Mark Xiv. 13, 14. Luke xxii. 8–11. and which,
on their arrival at the city, they punctually exe-
cuted. See Matt. xxvi. 19. Mark Kiv. 16. Luke
xxii. 13. Thus every thing was prepared, and
the holy Sacrament instituted, which should in
the Christian church, take place of the Jewish
pass-over, and continue to be a memorial of the
sacrifice which Christ was about to 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 betray-
ed, shortly after apprehended, and in a few hours
expired upon the cross. It is therefore very likely,
that he did not literally eat the pass-over this
year; and may I not add, that it is more than
probable, that the pass-over was not eaten in the
whole land of Judea on this occasion. The rend-
ing 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 un-
natural darkness, which was over the whole land
of Judea, from the sixth hour . o'clock) to
the ninth hour, (i. e. three o'clock in the after-
noon) 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.
Indeed, the time in which killing the sacrifices,
and sprinkling the blood of the lambs, should
have been performed, was wholly occupied with
these most dreadful portents; and it would be
absurd to suppose, that under such terrible evi-
dences of the divine indignation, 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 them-
selves, and the plausible reasons by which they
are respectively supported, where each seems by
turns to j. hen I took up the question,
I had no suspicion that it was encumbered with
so many difficulties. These I now feel and ac-
knowledge; nevertheless, I think the plan of
reconciling the texts of the evangelists, parti-
cularly St. Luke and St. John, which I have
adopted above, is natural ; and I am in hopes
will not appear altogether unsatisfactory to my
readers. On the subject, circumstanced as it is,
hypothesis alone can prevail: for indubitable evi-
dence and certainty cannot be obtained. The
morning of the resurrection is probably the near-
est period in which accurate information on this
point can be expected. Je suis trompé, says Bou-
illeau, si cette question peutétre jamdis bieńeclair;
cie. “If I be not mistaken, this question will
never be thoroughly understood.” It would be
presumptuous to say, Christ did eat the pass-over
this last year of his ministry: it would be as ha-
zardous to say he did not eat it. The middleway
is the safest; and it is that which is adopted
above. One thing is sufficiently evident, that
Christ our paschal Lamb has been sacrificed for
244 -
Christ delivered to Pilate.
us; and that he has instituted the holy eucha-
rist, to be a perpetual memorial of that his pre-
cious death until his coming again: and the
who with a sincere heart, and true faith in his
CHAP. xxvi.
Judas repents.
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 to thy own soul.
CHAPTER XXVII.
In the morning, Christ is bound and delivered to Pontius Pilate, 1, 2. Judas, seeing his JMaster con-
demned, repents, acknowledges his transgression to the chief priests, altests 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 innocence, and the people make them-
selves and their posterity 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. His accusation,
37. Two thieves are crucified with him, 38. He is mocked and answlted while hanging on the cross,
39–44. The awful darkness, 45. Jesus calls upon God, is offered vinegar to drink, expires, 46–50.
Prodigies that accompanied and followed his death, 51–53. He is acknowledged by the centurion, 54.
Several women behold the crucificion, 55, 56. Joseph of Arimathea begs the body of Pilate, and
deposits it in his own new tomb, 57–60. The women watch the sepulchre, 61.
Pilate how they may prevent the resurrection of Christ, 62–64.
The Jews consult with
He grants them a guard for the sepul-
chre, and they seal the stone that stopped the mouth of the tomb where he was laid, 65, 66.
HEN the morning was
come, * all the chief
priests and elders of the peo-
ple took counsel against Jesus to put him
to death:
2 And when they had bound him, they
led him away, and * delivered him to
A. M. 4033.
• A. D. 29
An. Olymp.
CCII. I.
• Psa. 2. 2. Mark 15. 1. Luke 22, 66. & 23, 1. John 18, 28.
NOTES ON CHAPT F.R. 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 eve-
ning, see chap. xxvi. 59. But as it was contra-
ry to all forms of law to proceed against a per-
son'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 deter
mined 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 deliberating 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 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 Pi-
late] The Sanhedrim had the power of life and
death in their own hands in everything that con-
cerned 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 therefore they
delivered him up to Pilate as one who aspired to
#. dignities, and whom he must put to death,
if he professed to be Cesar's friend. Pontius Pi—
!ate governed Judea ten years under the emperor
Tiberius, but having exercised great cruelties
Pontius Pilate the governor. A.M. º.
3 T “ Then Judas, which had An olymp.
betrayed him, when he saw that –“tº
he was condemned, repented himself,
and brought again the thirty pieces
of silver to the chief priests and el-
ders,
—º
b Ch. 20. 19. Acts S. 13.—c Ch. 26. 14 15.
#. the Samaritans, they complained of him
t
the emperor, in consequence of which he was
deposed, and sent in exile to Vienna, in Dauphi-
ny, where he killed himself two years after.
Verse 3. Judas—when he saw he was condem-
ned, repented] There is much of the wisdom
and goodness of God to be seen in this part of
Judas's conduct. Had our Lord been condem-
ned to death on the evidence of one of his own
disciples, it would have furnished infidels with a
strong argument against Christ, and the Chris-
tian religion. “One of his own disciples, know-
ing the whole imposture, declared it to the Jew-
ish rulers, in consequence of which he was put
to death as an impostor and deceiver.” But the
traitor, being stung with remorse, came and ac- .
knowledged his crime, and solemnly declared the
innocence of his Master, threw back the money
which they gave him to induce him to do this vil-
lainous act;--and to establish the evidence which
he mow gave against them and himself, in behalf
of the innocence of Christ, hanged himself, or died
through excessive grief and contrition. Thus the
character of Christ was rescued from all re-
proach; infidelity deprived of the power to cry
“imposture " and the Jewish rulers overwhelm-
ed with eternal infamy. 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 re-
morse, came and declared his own guilt, and
Christ's innocence ; accused and convicted the
Jewish rulers, in the open council, of having
hired him to do this iniquitous action, threw them
245
Judas returns the money.
** † 4, Saying, I have sinned in
An olymp. that I have betrayed the inno-
—Sºlº cent blood. And they said,
What is that to us 2 see thou to that.
5 And he cast down the pieces of sil-
ver in the temple, “ and departed, and
went and hanged himself.
6 And the chief priests took the silver
ST. MATTHEW.
The potter's field bought,
pieces, and said, It is not lawful A., M. 4038.
for to put them into the treasury At 3:...
because it is the price of blood. – º –
7 And they took counsel, and bought with
them the potter’s field to bury strangers in.
8 Wherefore that field was called * The
field of blood unto this day.
9 Then was fulfilled that which was spo-
a 2 Sam. 17. 23. Acts 1. 18.
l, Acts 1. 19.
back the bribe they had given him, and then
hanged himself through distress and despair; con-
cluding his iniquity in this business, was too great
to be }. ł. him who chooses, after this
plenary evidence to the innocence of Christ, to
continue the objection, and cry out imposture ?
take heed that he go not and do LIKEwise. Caia-
phas, 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,
drowned, 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 generally
bring themselves to an untimely end.
Verse 4. Innocent blood] _ Alaa a 6&oy, a He-
braism for an innocent man. But instead of a Booy,
innocent, two ancient MSS., Syriac, Pulgate, Sa-
hidic, Armenian, and all the Itala ; Origen, Cy-
prian, Lucifer, Ambrose, Leo, read dikatov, right-
eous, or just.
What is that to us?] What is it 2—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. 4.
Verse 5. In the temple] Naos signifies, proper-
ly, the temple itself, into which none but the
priests were permitted to enter: therefore ºy tº
way 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—arnyfare.
Some eminent critics believe that he was onl
suffocated by excessive grief, and thus they think
the account here given, will agree with that in
Acts i. 18. , Mr. Wakefield supports this meaning
of the word with great learning and ingenuity.
I have my doubts—the old method of reconciling
the two accounts appears to me quite plausible,
he went and strangled himself, and the rope break:
ing, he fell down, and by the violence of the fall
his body was bursted, and his bowels gushed out.
I have thought proper, on a matter of such diffi-
culty, to use the word strangled, as possessing a
middle meaning between choking or suffocation
by excessive grief, and hanging as an act of Sui-
cide. See the note on chap. x. ver. 4. Dr. Light-
foot is of opinion 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 out ! This was an an-
cient tradition.
Verse 6. The treasury] Koggayay—the place
whither the people brought their free-will offer-
ings for the service of the temple, so called from
the Hebrew 12-p korban, AN of FERING, from anp
karab, he drew nigh, because the person who
brought the gift came nigh to that place where
God manifested his glory between 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 hy-
pocrites 1 as one justly exclaims, to adjudge an
innocent man to death, and break the eternai
laws of justice and mercy without scruple, and to
be at the same time, so very nice in their atten-
tion to a ceremonial direction of the law of Mo-
ses . Thus it is that the devil often deludes ma-
ny, even among the priests, by a false and super-
stitious tenderness ...? conscience in things indif-
ferent, while calumny, envy, oppression of the
innocent, and a conformity to the world, give
them no manner of trouble or disturbance.” See
Quesnel.
Verse 7. To bury strangers in] Totº #syotº, the
strangers, probably meaning, as some learned
men conjecture, 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, pur-
chased by the price at which his life was valued,
and the souls of strangers and foreigners have a
place of rest and refuge in his blood, which was
hed as a ransom price for the salvation of the
whole world.
Verse 8. The field of blood] In vaia do the
wicked attempt to conceal themselves ; God
makes them instrumental in discovering their
own wickedness. Judas, by returning the money,
and the priests, by laying it out, raise to them-
selves an etermal monument, the one of his trea-
chery, the others of their perfidiousness, and both
of the innocence of Jesus Christ. As long as
the 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 betraying 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 afterward, 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 quo-
ted here are not found in the prophet Jeremiah,
but in Zech. xi. 13. But St. Jerom says, that a
Hebrew of the sect of the Nazarenes showed
him this prophecy in a Hebrew apocryphal copy
of Jeremiah ; but probably they were inserted
there, only to countenance the quotation here.
One of Colbert's, a MS. of the eleventh cen"
246
Christ is examined. Pilate's
A,”, “... ken by Jeremy the prophet,
Ajº, saying, “And they took the thir-
–Sºlº typieces of silver, the price of
him that was valued, " whom they of the
children of Israel did value ; .
10 And gave them for the potter's field,
as the Lord appointed me. -
11 T And Jesus stood before the gover-
nor: * and the governor asked him, say-
ing, Art thou the King of the Jews 2 And
Jesus said unto him, "Thou sayest.
12 And when he was accused of the
chief priests and elders, * he answered
nothing.
13 Then said Pilate unto him, "Hearest
thou not how many things they witness
against thee ?
CHAP. xxvii.
wife warned by a dream.
14 And he answered him to , º,
never a word: insomuch that the A. jiyip.
governor marvelled greatly. CCII. I.
15 T & 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
whom they called Barabbas.
17 Therefore when they were gathered
together, Pilate said unto them, Whom
will ye that I release unto you? Barab-
bas, or Jesus which is called Christ?
18 For he knew that for envy they had
delivered him.
19 iſ (When he was set down on the
judgment seat, his wife sent unto him, say-
ing, Have thou nothing to do with that
a Zech. 11. 12, 18.-b Or, whom they bought of the children
of Israel.—c Mark 15. 2. Luke 23. 3. John 18. 33.-d John 18.
37. 1 Tim. 6. 13.—e Ch. 26. 68. John 19. 9.—f Ch. 26. 62.
John 19. 10.-g Mark 15. 6. Luke 23, 17. John 18. S9.
tury, has Zaxaglov, Zechariah, so has the later
Syriac in the margin, and a copy of the Arabic
quoted by Bengel. In a very elegant and cor-
rect MS. of the Vulgate, in my possession, writ-
ten in the fourteenth century, Zachariam is in the
margin, and Jeremiam in the text, but the for-
mer 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 Jia
Tov zrgophºrov, and the name of no prophet men-
tioned. This is the more likely, as Matthew of.
ten omits the name of the prophet in his quota-
tions. See chap. i. 22. ii. 5, 15. xiii. 35. xxi. 4.
Bengel approves of the omission.
It 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 THE PsALMS : the third begin-
ning with the prophet in question was called JE-
REMIAH : thus then the writings of Zechariah,
and the other prophets, being included in that di-
vision 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.
Tr. Lightfoot quotes Baba Bathra, and Rabbi
David Kimchi's preface to the prophet Jeremiah,
as his authorities; and insists that the word Jere-
miah is perfectly correct as standing at the head
of that division from which the evangelist quo-
ted, and which gave its denomination to all the
rest.
Verse 11. Before the governor] My old MS.
English Bible translates Wyºoy, ſlºt, cyet)
juglºt, J91 (5türnt. --
.Art thow the king of the Jews 2} . The Jews
had undoubtedly delivered him to Pilate as one
who was rising up against the imperial authori-
ty, and assuming the regal office. See on ver, 2.
Verse 12. He answered nothing.] An answer
to such accusations was not necessary, they suf-
ficiently confuted themselves.
Verse 14. JMarvelled greatly..] Silence under
cºlumny manifests the utmost magnanimity. The
chief priests did not admire this because it con-
founded them; but Pilate, who had no interest to
serve by it, was deeply affected. This very si-
lence was predicted, Isa, liii. 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 㺠this public to-
ken 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 insur-
rection in Jerusalem, in which it appears, from
Mark xv. 7. Some lives were lost. In some MSS.
and in the Armenian 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 Anas-
tasius, Bp. of Antioch, and to Chrysostom, which
asserts, that in the most ancient MSS. the pas-
sage was as follows: Tuya (exate aro roy Jua, Azro-
Awaa, ugly, TN row 84 g43,329, h IN 'roy aeyoº avoy X.N. ;
Which of the two do ye wish me to release unto
vow, Jesus Barabbas, or Jesus who is called
Christ 3 as Jesus, or Joshua was a very common
name among the Jews, and as the name of the
Jather was often joined to that of the son, as Sī-
mon Barjomah, Simon, son of Jonah ; so it is pro-
bable it was the case here, Jesus Barabba, Jesus,
son of Abba, or Abbiah. If this name were ori-
ginally written as above, which I am inclined to
believe, the general omission of JESUS in the
MSS. may be accounted for, from the over zeal-
ous scrupulosity of Christian copyists, who were
unwilling that a murderer should, in the same
verse, be honoured with the name of the Rédeemer
of the world. See Birch in New Test.
Verse, 18. For envy] Ata pºovoy, through ma-
lice. Then it was his business, as an upright
judge, to have dispersed this mob, and imme-
diately 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 origin-
ates from envy as it does from anger. º
Verse 19. I have suffered many things—in a
dream] There is no doubt but God had appear-
ed unto this woman, testifying the innocence of
Q47
Barabbas is preferred to
A.M.,40s, just man; for I have suffered
A:#; many things this day in a dream
8°E * because of him.)
20 Ti a But the chief priests and elders
persuaded 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, Ba-
rabbas.
22 Pilate saith unto them, What shall I ||
do then with Jesus which is called Christ?
They all say unto him, Let him be cruci-
fied.
a Mark 15. 11, Luke 23. 18. John 18, 40. Acts 3. 14.
b Deut. 21. 6.
Christ, and showing the evils which should pur-
sue Pilate, if this innocent blood should be shed
by his authority. See on ver, 2.
Verse 20. º: Barabbasl Who had raised an
insurrection, and committed murder—and to de-
stroy 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, instructing the ignorant, heal-
ing 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 capable of inducing
their flock to prefer Barabbas to Jesus, the world
to God, and *::::::::: of sense to the salvation
of their souls. The invidious epithet which a cer-
tain statesman gave to the people at large, was,
in its utmost latitude, applicable to these Jews,
they were a swin ISH MULTITUDE.
W. 22. What shall I do then with Jesus?]
Showing hereby, that it was his wish to release
III]. -
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 him.
But they cried out the more] What strange fury
and injustice: They could not answer Pilate's
question, What evil hath he done? He had done
none, and they knew he had done none; but they
are determined on his death. -
Verse 24. Pilate—took water, and washed his
hands] Thus signifying his innocence. It was a
custom 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 undiscovered 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 expiate the crime,
and make thus public protestation of their own
innocence. David says, I will wash my hands in
innocence, so shall I compass thine altar, Psal.
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 dis-
persed this infamous m; Had he been charged
St. MATTHEw.
| “. Nero put those who commonly went by
Christ, and released.
23 And the governorsaid, Why, A. M. 40.3.
what evil hath he done? But &º.
they cried out the more, saying, -bºttº
Let him be crucified. - - -
24 When Pilate saw that he could pre-
vail nothing, but that rather a tumult was
made, he "took water, and washed his
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
c Deut. 19, 10. Josh. 2. 19. 1 Kings 2.32. 2 Sam. 1. 16.
Acts 5, 28. w
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 ws, and on our chil-
dren.] 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 1
and how literally fulfilled ! The notes on chap.
xxiv. will show hº they fell victims to their own
imprecation, being visited with a series of cala-
mities unexampled in the history of the world.
They were visited with the same kind of punish-
ment; for the Romans crucified them in such
numbers when Jerusalem was taken, that there
was found a deficiency of crosses for the con-
demned, and of places for the crosses. Their
children or descendants 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—
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.
Ille FLAGELLIS
AD MORTEM CO2SMS.-
See also HoRAT. 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. c. 25.) and lenity in
Christ's case 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 remarkable terms: -
JWero—quaesitissimis poºnis #. quos—vulgus
CHRISTIANos appellabat. uctor nominis ejus
Cartistus, qui Tiberio imperitante, per Procura-
torem Pontium Pilatum supplicio affectus *
the
name of Christians to the most exquisite tortures.
The author of this name was CHRIST, who was
They strip him, and
**º them; and when he had scour-
A. ºlymp. ged Jesus, he delivered him to
—ººl tº be crucified.
27 T "Then the soldiers of the governor
took Jesus into the “common hall, and
gathered unto him the whole band of
soldiers. \
28 And they stripped him, and "put on
him a scarlet robe.
29 “And when they had platted a crown
of thorns, they put it upon his head, and
CHAP. XXVII.
lead him to be crucified.
a reed in his right hand; and *, *, *.
they bowed the knee before him, A. Giyº.
and mocked him, saying, Hail, -Stitt
king of the Jews!
30 And * they spit upon him, and took
the reed, and smote him on the head.
31 And after that they had mocked him,
they took the robe off from him, and put
his own raiment on him, 8 and led him
away to crucify him.
32 "And as they came out, they found
a Isa. 58.5. Mark 15. 15. Luke 23. 16, 24, 25. John 19. 1, 16.
—b Mark 15. 16. John 19. 2.—c Or, governor's house.—d Luke
23. 11.-e Ps. 69. 19. Isai. 53. 3.
#
capitally punished in the reign of TIBERIUs by
Pontrus PILATE the PRocuRATOR.”
Verse 27. The common hall] Or, praetorium.
Called so from the praetor, a principal magistrate
among the Romans, whose business it was to ad-
minister justice in the absence of the consul. This
place might be termed in English the court-house,
or common hall.
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] ×reqayow ºf axay-
Şay. It does not appear that this crown was in-
tended to be an instrument of punishment or tor-
ture to his head, but rather, to render him ridi-
culous; for which cause also they put a reed in
his hand, by way of sceptre, and howed 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 seeavoy away847 ov, which may very well be trans-
lated 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 Christians have gone astray
in magnifying the sufferings of Christ from this
circumstance; and painters, the worst of all
commentators, frequently represent Christ with
a crown of long thorns, which one standing by is
striking into his head with a stick. These repre-
sentations engender ideas both false and absurd.
There is a passage produced from Philo by Dr.
Lardner, which casts much light on these indig-
nities offered to our blessed Lord.
“Caligula, the successor of Tiberius, gave
Jigrippa the tetrarchy of his uncle Philip, with
the right of wearing a diadem or crown. When
he came to Alexandria, on his way to his tetrar-
chate, the inhabitants of that place, filled with
envy at the thoughts of a Jew having the title of
king, showed their indignation in the following
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 byblos,
(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, rarvgov,
(the stem, probably, of the aforesaid herb) lying
on the ground, picked it up, and put it in his hand
VoI. I. ( 32 )
iſ:
f Isai. 50. 6. Ch. 26. 67.-g Isai. 53. 7.-h Num. 15. 35. 1
Kings 21. 13. Acts 7. 58. Heb. 13. 12.-i Mark 15. 21. Luke
23. 26. -
in place of a sceptre. Having thus given him
a mock royal dress, several young fellows, with
poles on their shoulders, came and stood on each
side of him as his guards. Then there came peo-
ple, 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 JMario, that being, as
they say, the Syriac word for LORD : thereby
showing, that they intended to ridicule Agrippa,
who was a Syrian.” See PHILo, Flacc. p. 970.
and Dr. Lardner, Works, vol. I. p. 159.
There is the most remarkable coincidence be-
tween this account and that given by the evan-
gelists; and the conjecture concerning the acan-
thus, will probably find no inconsiderable support
from the byblos and papyrus 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 GoDs. See Hist. Nat. lib.
xiii. c. 11.
The reflections of pious Quesnel on these in-
sults offered to our blessed Lord are worthy of
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 world 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 . him who was crowned
with thorns.”
Verse 30. And they spit upon him] “Let us
pay our adoration,” says the same pious writer,
“ and humble ourselves in silence at the sight of
a spectacle which faith alone renders credible,
and which our senses would hardly endure. Je.
sus Christ, in this condition, preaches to the kings
of the earth this truth: that their sceptres are but
ºreeds, with which themselves shall be smitten,
bruised, and crushed at his tribunal, if they do not
use them here to the advancement of his king-
dom.”
Yerse 32, 4 man of Cyrene—him they com-
pelled to bear his cross.] In 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 exhausted 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. #
Was a constant practice among the Romans,
to oblige criminals to bear their cross to the
place of execution: insomuch that Plutarch
i 249
They crucify
**, *... a man of Cyrene, Simon, by
An olymp. name: him they compelled to
—Sºlti- bear his cross.
33 T * And when they were come unto
a place called Golgotha, that is to say, a
place of a skull,
34 "They gave him vinegar to drink
mingled with gall: and when he had
ST. MATTHEW.
the Redeemer.
tasted thereaf, he would not A, M. 4036.
drink. - A: ºr.
35 “And they crucified him, -8°E l;
and parted his garments, casting lots:
that it might be fulfilled which was spo-
ken by the prophet, " They parted my
garments among them, and upon my ves-
ture did they cast lots.
a Mark 15. 22. Luke 23. 38. John 19. 17.—b Psa. 69. 21. See
makes use of it as an illustration of the misery
of vice. “Every kind of wickedness produces
its own particular torment, just as every male-
factor, 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 Hebrew nnaba or nººn golgoleth, a skull, pro-
bably so called from the imany skulls of those who
had suffered crucifixion and other capital punish-
ments, scattered up and down in the place. It
is the same as Calvary, Calvaria, i.e. calvi capi-
tis area, the place of bare skulls. Some think
the place was thus called, because it was in the
form of a human skull. It is likely that, it was
the place of public execution, similar to the Ge-
7monice Scalae at Rome.
Verse 34. They gave him vinegar—mingºed
with gall] Perhaps the word xoan, commonly
translated gall, siginfies no more than bitters of
any kind. It was a common custom to administer
a stupifying potion compounded of sour wine,
which is the same as vinegar, from the French
vinaigre, frankincense, and myrrh, to condemn-
ed 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 is ready to perish,
i. e. who is condemned to death. . Some person,
out of kindness, appears 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 wine-press alone. Instead
of oºoº, vinegar, several excellent MSS. and Ver-
sions have oivov, wine ; but as sour wine is said to
have been a general drink of the common peo-
ple, and Roman soldiers, it being the same as
vinegar, it is of little consequence which reading
is here adopted. This custom of giving stupify:
ing potions to condemned malefactors, is alluded
to in Prov. xxxi. 6. Give strong drink, ºpw
shekar, inebriating drink, to him who is ready to
PERISH; and wine to him who is BITTER 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
Schoetaren. ~
Michaelis offers an ingenious exposition of this
place. “Immediately after Christ was fastened
to the cross, they gave him, according to Matt.
xxviii. 34. vinegar mingled with gall; but accord-
ing to Mark xv. 23. they offered him wine ming-
Zed with myrrh. That St. Mark's account 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
Ver, 48–0 Mark 15. 24. Luke 28, 34. John 19.24.—d Ps. 22. 18.
less sensible to pain. Christ, therefore, with
great propriety, refused the aid of such remedies.
But if vinegar was offered him, which was taken
mºrely to assuage thirst, there could be no rea-
son for his rejecting it. Besides, he tasted it be-
fore 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 dif.
ficulty, we must suppose that the words used in
the Hebrew Gospel of St. Matthew, were such
as agreed with the account given by St. Mark,
and at the same time were capable of the con-
struction which was put on them by St. Matthew's
Greek translator. Suppose St. Matthew wrote
shºps sºn (chaleea bemireera) which signifies
sweet wine with bitters, or sweet wine and myrrh,
as we find it in Mark; and Matthew's translator
overlooked the yod in sººn (chaleed) he took it
for sºn (chala) which signifies vinegar; and bitter,
he translated by xoan, as it is often used in the
Septuagint. , Nay, St. Matthew may have writ-
ten sºn and have still meant to express sweet
wine; if so, the difference only consisted in the
points ; for the same word which, when pronoun-
ced chaſe, signifies sweet, denotes vinegar as soon
as it is pronounced chala.”
With this conjecture Dr. Marsh (Michaelis's
translator) is not satisfied; and therefore finds a
Chaldee word for ouvoº, wine, which may easily be
mistaken for one that denotes oftoº, vinegar; and
likewise a Chaldee word, which signifies agvgva,
(myrrh) which may be easily mistaken for one
that denotes x0x2, (gall.) “Now,” says he,
“non (chamar), or sºn (chamera) really denotes
owo; (wine) and ynn (chamets) or sspn (chametsa)
really denotes o£os, (vinegar.). Again, ship (mura
really signifies saveya, º and NYnp †:
really signifies xoan, (gall.) If, then, we supposé
that the original Chaldee text was ºbn 'R-pn
snipa (chamera haleet 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 to ºn Nspn
snipa (chametsa haleet bemurera) vinegar mingled
with gall.” This is a more ingénious conjecture
than that of JMichaelis. 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, appears to
have been termed ouvoº, and vinegar (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] Cruci-
fixion ºper; means the act of nailing or tying
to a cross. . The cross was made of two beams,
either grossing 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 accusation or state-
ment of the crime of the culprit was attached,
250
CHAP.
***, 36 And sitting down, they
An olymp. watched him there;
- Sºlº 37 And * set up over his head
The inscription
XXVII.
over the cross.
his accusation written, THIS ^*.*.*
IS JESUS THE KING OF An olymp.
THE JEWS. CCII; i,
a Ver. 54.—b Mark 15. 26.
Luke 23. 38. John 19. 19.
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 Sup-
ported. Tertullian mentions this particularly ;
JNobis, says he, total cruz imputatur, cum antenna
scilicet swa, et cum illo SEDILIs excessu. Advers.
Nationes, lib. ii. Justin Jºlartyr, in his Dialogue
with Trypho the Jew, gives precisely the same
description of the cross ; and it is worthy of ob: |
servation, that both he and Tertullian flourished
before the punishment of the cross had been abo:
lished. The cross on which our Lord suffered
was of the former kind; being thus represented
in all old monuments, coins, and crosses. St. Je-
rom compares it to a bird flying, a man swimming,
or praying with his arms extended. The punish-
ment of the cross was inflicted among the an-
cient Hindoos from time immemorial for various
species of theft; see Halhead's Code of Gentoo
Laws, p. 248. and was common among the Syri-
ans, 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. Before they became subject to the
Romans, they used hanging or gibbeting, but not
the cross. This punishment was the most dread-
ful 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 of the
people. It was the punishment of robbers and
raurderers, provided they were slaves ; but if they
were free, it was thought too infamous a punish-
ment 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 some-
times tying the hands to it. As the hands and
feet are the grand instruments 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 or 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 fibrillae, 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 perished
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 sufficiently horrid, when it is known that
it consisted in breaking the bones of their legs
and thighs to pieces with a large hammer, in or-
der 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 re-
presents as cruelty itself. Some were permitted
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 in-
flicted on slaves, &c. not on trifling occasions, but
for the most horrible crimes.
Si quis eum servum, patinam qui tollere jussus
Semesos pisces tepidumque ligurrierit jus,
In cauce suffigatº—HoR. Satyr. l. i. s. 3. v. 80.
If a poor slave who takes away your plate,
Lick the warm sauce, or half cold fragments eat,
Yet should you crucify the wretch.— FRANCIS.
JNon hominem occidi : non pasces in CRUCE
CORVOS.
“I have not committed murder: Then thou shalt
not be nailed to the cross, to feed the ravens.”
HoR. Epist. l. i. e. 16. v. 48.
The anguish occasioned by crucifixion, was so
intense, that crucio, (a º: the Romans,
was the common word by which they expressed
suffering and torment in general.
Jłnd parted his garments, casting ; These
were the Roman soldiers, who had crucified him:
and it appears from this circumstance, that in
those ancient times, the spoils of the criminal
were claimed by the executioners, as they are to
the present day. It appears that they divided a
part, and cast lots for the rest: viz. for his seam-
less coat, John xix. 23, 24. *
That it might be fulfilled which was spoken by
the prophet, saying, They parted my garments
among them, and wºon my vesture did they cast
lots.] The whole of this quotation should be omit-
ted, as making no part originally of the genuine
text of thºſevangelist. It is omitted by almost
€Ver : of worth and importance, by almost
all the Versions, and the most reputable of the
primitive Fathers, who have written or comment-
ed on the place. The words are plainly an inter-
polation, borrowed from John xix. 24, in which
place they will be properly noticed.
Verse 36. They watched him.] To prevent his
disciples, or relatives from taking away the body,
or affording any relief to the sufferer.
Verse 37. His accusation] It was a common
custom to affix a label to the cross, giving a state-
ment of the crime for which the person suffered.
This is still the case in China, when a person is
crucified. Sometimes 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 a ria, accusation ; for it was false that ever
Christ pretended to be KING of THE JEws, in
the sense the inscription held forth : he was ac-
cused of this, but there was no proof of the accu-
sation; 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 endeavouring
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 accu-
sation was written 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 Hebrew being the mixed
dialect then spoken.
on ºr s
§ 9 Å.


His condemnation.
A, ºn 38 - Then were there two
A. olºp, thieves crucified with him, one
–8°º on the right hand, and another
on the left.
39 T And b they that passed by, reviled
him, wagging their heads, .
40 And saying, “ Thou that destroyest
the temple, and buildest it in three days,
save thyself. " If thou be the Son of
God, come down from the cross.
41 Likewise also the chief priests mock-
ing him, with the scribes and elders, said,
ST, MATTHEW.
The wonderful darkness.
42 He saved others: himself he A. M. 4088.
cannot save. If he be the King aft;
of Israel, let him now come down –88'ſ E-
from the cross, and we will believe him.
43 " He trusted in God; let him deliver
him now, if he will have him : for he
said, I am the Son of God.
44 f The thieves also which were cru-
cified with him, cast the same in his teeth.
45 T & Now from the sixth hour, there
was darkness over all the land, unto the
ninth hour.
a Isai. 53.12. Mark 15. 27. Luke 23. 32, 38. John 19. 18.-
b Psa. 22.7. & 109. 25. Mark 15. 29. Luke 23. 35.-c Ch. 26.61.
John 2. 19. -
d Ch. 26. 63.-e Psa. 22.8. Wisd. 2. 16, 17, 18. —f Mark 15. S2,
Luke 28. 39.-g Amos 8.'9. Mark 15. 38. Luke 23. 44.
In Hebrew—Eógais” .
x -ºn-, Rººp nºis, viz.,
In Greek—EAxhvtsi :
IHCoVc o NXZOOPAIOC O. BACIXeyc ton loyxxico
lm Latin—Pogaist : -
IESUs NAZARENUS REX IUDAEORUM
It is only . to observe, that all the let-
ters both of the Greek and Roman alphabets, were
those now called square or uncial, similar to those
above.
Verse 38. Two thieves] Ansau, robbers, or cut-
throats: men, who had committed robbery and
murder; for it does not appear that persons were
crucified for robbery only. Thus yºas ºr Lord
numbered (his name enrolled, plagº;
in the death warrant) with transgrº
ing to the prophetic declaration, Isāś12, and
the Jews placed him between these ºperhaps
to intimate that he was the worst felon of the three.
Verse 39. Wagging their heads] In token of
contempt. -
Verse 40. Thow that destroyest] Who didst
pretend that thou couldst have destroyed the tem-
ple, and built it up again in three days—This
malicious torturing of our Lord's words, has been
noticed before. Cruelty is obliged to take refuge
in lies, in order to vindicate its infamous pro-
ceedings.
If thou be the Son of God] Or, rather, rug; 'row
esov: A son ºf God, i. e. a peculiar favourite of
the Most High ; not ‘O rior row Geov, THE Son of
God. “It 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 (ºr effoxhy) THE son of God.
There is not a single passage, where Jesus is
designed to be pointed out as the MEssIAH, THE
son of GoD, where the article is omitted; mor,
on the other hand, is this designation ever speci-
fied without the article, thus, O Tuoc row Geov, See
cº; xvi. 16. xxvi. 63. xxviii. 19.”
erse 41. Chief priests—scribes and elders]
To these, several ancient MSS. and Versions
add, xzt Pagta aloy, 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 condemnation of our Lord.
Probably his discourses and parables, related in
some of the preceding chapters, which were spo-
ken directly to them, had so far convinced 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? 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 contradic-
tions which give offence to Jews and libertimes.
But a high-priest who dispels the types and sha-
dows, only that he may disclose the substance of
religion, and become the minister of a heavenly
sanctuary; a saviour who dies only to be the vic-
tim of salvation; and the Son of God who con-
fines his power within the bounds of the cross, 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 blessedness. See Quesnel. º
We will believe him]. Instead of avºry, him,
many excellent MSS. have ear” awarº, IN him; this
is a reading which Griesbach and other eminent
critics have adopted.
Verse 43. If he will have him]. Or, if he de-
light in him—at Sexu avrov. The verbs Sexo,
and 48 exo, are used by the Septuagint in more
than forty places for the Hebrew yen chaphets,
which signifies, earnestly to desire or delight in-
Now as this is a quotation from Psal. xxii. 9. He
trusted on the Lord, that he would deliver him ;
let him deliver him, (12 yen 5 ki chaphets bo) for
he HATH DELIGHTED IN HIM : ori Sexes avºrov,
Sept. This will sufficiently vindicate the above
translation; as the evangelist quotes the words
from that version, with the simple change of et, if,
for ori, 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?





252
CHAP.
A.M.,403. 46 And about the ninth hour,
A. D. 29. e o - g
A. olºp. * Jesus cried with a loud voice,
Sºº - saying, Eli, Eli, lama sabach-
His exclamation
a Heb. 5. 7.
I am of opinion, that raday rhy yºv 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 defends this meaning of the word,
and translates the Greek super universam REGIo-
NEM, over the whole count Ry. Besides, it is evi-
dent that the evangelists speak of things that hap-
pened in Judea, the place of their residence. It
is plain enough there was a darkness in Jerusa-
lem, 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 evi-
dent from this, that it happened during the Pass-
over, which was celebrated only at the full-moon,
a time in which it was impossible for the sun to be
eclipsed. But many suppose the darkness was
over the whole world, and think there is sufficient
evidence of this in ancient authors. PHLEGoN
and THALLUs, who flourished in the beginning of
the second century, are supposed to speak of this.
The former says, “In the fourth year of the
202d 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 Bi-
thynia, which overthrew many houses in the city
of JVice.” This is the substance of what Phlegon
is reputed to have said on this subject:—but 1.
All the authors who quote him differ, and 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 102d, others the 202d) there was an eclipse in
Bithynia, and an earthquake at JNice. 3. Phle-
gon 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 circumstan-
ces 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 102d or 202d
Olympiad; and therefore little stress can be laid
on what he says, as applying to this event.
The quotation from TäALLUs, made by AFRI-
CANIUS, found in the Chronicle of Syncellus, of
the eighth century, is allowed by eminent critics
to be of little importance. This speaks, “ of a
darkness over all the world, and an earthquake
which threw down many houses in Judea and in
other parts of the earth.”. It may be necessary
to observe, that THALLUs is quoted by several of
the ancient ecclesiastical writers, for other mat-
ters, but never for this: and that the time in
Which he lived is so very uncertain, that Dr.
Lardner supposes there is room to think, he lived
rather before than after Christ.
D10NYSIUs the Areopagite, is Supposed to have
mentigned this event in the most decided manner;
fºr bºing at Heliopolis in Egypt with his friend
:#pollophanes, when our Saviour suffered, they
there saw a wonderful eclipse of the sun, where.
upon Dionysius said to his friend, “Either God
xxvii.
before his death.
thani? that is to say, "My God, Yºkº.
my God, why hast thou forsaken A. lying.
me? _CCII: 1,
b Psa. 22. 1.
himself suffers, or sympathises with the sufferer.”
It is enough to say of this man, that all the wri-
tings attributed to him are known to be spurious,
and are proved to be forgeries of the fifth or sixth
century. Whoever desires to see more on this
subject, may consult Dr. Lardner, (vol. vii. p.
371. ed. 1788.), a man whose name should never
be mentioned but with respect, notwithstanding
the peculiarities of his religious creed; who has
done more in the service of divine revelation than
most divines in Christendom; and who has raised
a monument to the perpetuity of the Christian re-
ligion, which all the infidels in creation shall never
be able to pull down or deface.
This miraculous darkness should have caused
the enemies of Christ to understand, that he was
the light of the world, and that because they did
not walk in it, it was now taken away from them.
Verse 46. JMy God, my God, why hast thow
forsaken me?]. These words are quoted by our
Lord from Psal. xxii. 1. they are of very great
importance, and should be carefully considered.
Some suppose “that the divinity had now de-
parted from Christ, and that his human nature
was left unsupported to bear the punishment due
to men for their sins.” But this is by no means to
be admitted, as it would deprive his sacrifice of
its infinite merit, and consequently leave the sin
of the world without an atonement. Take deity
away from any redeeming act of Christ, and re-
demption is ruined. . Others imagine, that our
Lord spoke these words to the Jews only, to prove .
to them that he was the JMessiah. “The Jews,”
say they, “believed this psalm to speak of the
Messiah : they quoted the eighth verse of it
against Christ-He trusted in God that he would
deliver him ; let him deliver him, seeing he de-
lighted in him, , (See this chap. ver. 43.) To
which our Lord immediately answers, JMy God?
my God ( &c. Thus showing that he was the
person of whom the Psalmist prophesied.” I have
doubts concerning the propriety of this interpre-
tation.
It has been asked, What language is it that our
Lord spoke º Eli, Eli, lama sabachthani. Some
say it is Hebrew—others Syriac. I say, as the
evangelists quote it, it is neither. St. Matthew
comes nearest the Hebrew, ºn-ly npº '9s 98
Eli, Eli, lamah dzabthani, in the words Hau, H A42
Azºo, a 2.82×3avu, Eli, Eli, lama sabachthan.
And St. ãº. comes nearest the Syriac, chap.
xv. 34.4–1. So- --> Gº N
©al Naa-ºw JAlohi, Alohi, l'mono shebach-
theni, in the words Exou, Exou, Aaak, a cagazSavt,
Eloi, Eloi, lamma sabachthani. It is worthy of
note, that a Hebrew MS. of the twelfth century,
instead of Inary àzabthani, forsaken me, ‘reads
ºnrow 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
FORGOTTEN me? are often used by David and
others, in times of oppression and is: See
Psal. xlii. 9. -
Some have taken occasion from these words,
253
!
They offer him vinegar.
*.*.*. 47 Some of them, that stood
Ajº, there, when they heard that,
—Sºlº said, This man calleth for Elias.
48 And straightway one of them ran
and took a sponge, * and filled it with
ST. MATTHEW.
> He gives up the ghost.
vinegar, and put it on a reed, A. M.4033.
- e A. D. 29.
and gave him to drink.
º An, Olymp.
49 The rest said, Let be, let us 99% º
see whether Elias will come to save him.
50 " Jesus, when he had cried again
a Psa. 69. 21. Mark 15. 36. Luke 23.36. John 19. 29.
b Mark 15. 37. Luke 23.46.
to depreciate the character of our blessed Lord.
“They are unworthy,” say they, “of a man who
suffers, conscious of his innocence, and argue im-
becility, impatience, and despair.” This is by no
means fairly deducible from the passage. How-
ever, some think that the words, as they stand in
the Hebrew and Syriac, are capable of a transla-
tiop which destroys all objections, and obviates
every difficulty. The particle: npº 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 v. 18. and the verb any fizab signifies to
leave—to deposit—to commit to the care of See
Gen. xxxix. 6. Job xxxix. 11. Psal. x. 14. and
Jer. xlix. 11. The words taken in this way, might
be thus translated: JMy God! my God! to what
sort of persons hast thou left me? The words thus
understood are rather to be referred to the wick-
ed Jews, than to our Lord, and are an exclama-
tion indicative 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 ex-
pression for, “How astonishing 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 embarrassment,
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:
Eic ºri Aze eywartz.ize: ; . To what [sort of persons,
understood] hast thow left me? A literal transla-
tion of the passage in the Syriac Testament, gives
a similar sense : Ad quid dereliquisti me? “To
what hast thou abandoned me?” And an ancient
copy of the old Itala version, a Latin translation
before the time of St. Jerom, renders the words
thus: Quare me in opprobrium dedisti” “Why
hast thou abandoned me to reproach *
It may be objected, that this can never agree
with the ivart, why, of Matthew. To this it is
answered, that iwari must have here the same
meaning as st; ºrt—as the translation of nº lama;
and that if the meaning be at all different, we
must follow that evangelist who expresses most
literally the meaning of the original : and let it
be observed, that the Septuagint often translate
npº by ivari, instead of it; tı, 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 diffi-
cult:—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 under-
stood. This is sufficiently evident; for he well
knew why he was come unto that hour; nor
could he be forsaken of God, in whom dwelt all
he fulness of the Godhººd bodily. The Deity
254
**
however, might restrain so much of its consola-
tory support, as to leave the human nature fully
sensible of all its sufferings; so that the consola-
tions might not take off any part of the keen edge
of his passion: and this was necessary to make
his sufferings meritorious. And it is probable,
that this is all that is intended by our Lord's quo-
tation 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.] Proba-
bly these were hellenistic Jews, who did not fully
understand the meaning of our Lord's words.
Elijah was daily expected to appear as the fore-
runner of the Messiah; whose arrival, under the
character of a mighty prince, was generally sup-
posed to be at hand throughout the East. See
Mal. iii. 23. Matt. ii. 2–4, xvii. 10–12.
Verse 48. Took a sponge] This being the most
convenient way to reach a liquid to his mouth,
tied 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 coun-
try, must have grown to a considerable magni-
tude. This appears also to have been done in
mercy, to alleviate his sufferings. 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. Seve-
ral 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.], Aqnze ro
zryevº.2, he dismissed the spirit. He himself wil-
lingly 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 An-
glo-Saxon garc gast, an inmate, inhabitant, guest,
(a casual visitant) also a spirit, is now restricted
among us to the latter meaning, always signifying
the immortal spirit or soul of man, the guest of
the body; and as giving up the spirit, ghost, OT.
soul, is an act not proper to man, though com-
mending 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
liable to death, but has deserved it ; as all have
forfeited their lives because of sin. Jesus Christ,
as born immaculate, and having never sinned,
had not forfeited his life; and therefore may be
considered as naturally and properly immortal:
JNo man, says he, taketh it, my life, from me, but I.
lay it down of myself; I have power to lay it down,
and I have power to take it again ; therefore
doth the Father love me, because I lay down my
CHAP.
A. M.4%g with a loud voice, yielded up
A. D. 29.
An. Olymp. the ghost.
- 89" | 51 T And behold, * the vail
of the temple was rent in twain from the
top to the bottom ; and the earth did
quake, and the rocks rent;
52 And the graves were opened; and ma-
ny bodies of the saints which slept arose,
53 And * came out of the graves after
his resurrection, and went into the holy
Extraordinary occurrences
XXVII.
at his death. .
A. M. 4033.
A. D. 29.
An Olmyp.
II. I.
city, and appeared unto many.
54 * Now when the centurion,
and 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 be-
holding afar off, " which followed Jesus
from Galilee, ministering unto him:
a Exod. 26. 31. 2 Chron. S. 14. Mark 15. 38. Luke 23.45
b Ch. 26. 53. Acts 10. 41.
c Wer. 36. Mark 15. 39. Luke 23.47.
d Luke 8. 2, 3.
#. that I might take it again, John X. 17. 18.
ence we rightly translate Matt. xxvii. 50. 24 hxg
ro rvavua, he gave up the ghost ; i.e. he dismiss-
ed his spirit, that he might die for the sin of the
world. The evangelist St. John (xix. 30.) makes
use of an expression to the same import, which
we translate in the same way: raged axe to ºryev-
ga, 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—efferveva e, he
breathed his last, or expired ; though in the lat-
ter place, Luke xxiii. 46, there is an equivalent
expression—O Father, into thy hands, ragariffe-
Azai to ryevº, a wou, 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
O707? iſ. act. Thus HE LAID powN his life for
the sheep. Of Ananias and Sapphira, Acts v. 5, 10.
and of Herod, Acts xii. 23. our translation says
they gave up the ghost ; but the word in both
places is ºfteſväe, 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 JNew Testament, is cºnne to ryevºd,
or raged one to ryevkº, he dismissed his spirit, or
delivered up his spirit, spoken of any person but
Christ. ź. Isaac, Ishmael, Jacob, &c.
breathed their last : Ananias, Sapphira, and He-
rod, expired; but none, Jesus Christ excepted,
gave up the ghost, dismissed, or delivered up his
own spirit, and was consequently free among the
dead. Of the patriarchs, &c. the Septuagint use
the word exxstroy, failing ; or kateravaev, he
ceased, or rested.
Verse 51. The vail of the temple was rent]
That is, the vail which separated the holy place
where the priests ministered, from the holy of ho-
ties, into which the high priest only entered, and
that once a year, to make a general expiation for
the sins of the people. This rending of the vail
was emblematical, and pointed out, that the sepa-
ration between Jews and Gentiles was now abo-
lished, and that the privilege of the high-priest
was now communicated to all mankind : ALL
might henceforth have access to the throne of
grace, through the one great atonement and me-
diator, the Lord Jesus. See this beautifully illus-
trated 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 ex-
pression for death in the Scriptures.
Verse 53. And came out of the graves after his
ºésurrection] Not BEForr, as some have thought,
for Christ was himself the FIRST FRUITs of them
who slept, 1 Cor. xv. 20. The graves were open-
ed at his death, by the earthquake, and the bodies
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 witnesses. Quesnel's reflections on these
passages may be very useful. , 1. “The vail be-
ing 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 dispen-
sation 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 repentance. 4. The graves being open-
ed, that it is to destroy the death of sin, and con-
fer 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 publish the
eternal happiness of body and soul for all that
believe in his name.”
It is difficult to account for the transaction men-
tioned 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 Na-
zarenes; others think that the simple meaning is
this: By the earthquake several bodies that had
been buried were thrown up and exposed to view,
and continued above ground till after Christ's re-
surrection, and were seen by many persons in the
city. Why the graves should be opened on Fri-
day, 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 centum, a hundred, because he had the com-
mand of one hundred men.
Truly this was the son of God..] An innocent,
holy, and divine person; and God thus shows his
disapprobation of this bloody tragedy. It is not
likely that this centurion had any knowledge of
the expectation of the Jews relative to the Mes-
siah, 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. JMany 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 I At a distance—aro Awa-
xpoffey, 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.
*
255
- Joseph of Arimathea begs
*
*-ºº. .
**; º; 56 Among which was Mary
An ºlymp. Magdalene, and Mary the mo-
-**— ther of James and Joses, and
the mother of Zebedee’s children.
57 || " When the even was come, there
came a rich man of Arimathea, named Jo-
seph, who also himself was Jesus’ disciple:
58 He went to Pilate, and begged the
body of Jesus. Then Pilate command-
a Mark 15. 40.-b Mark 15. 42. Luke
Verse 56. JMary º She probably
had her name from JMagdala, a village or district
in Lower Galilee. See chap. xv. 39. Some think
she was called Magdalene from sºup magdala,
which signifies a plaiter of hair. See Lightfoot.
JMary 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 JMaries mentioned in the
Gospels. 1. MARy the Virgin, wife of Joseph.
2. MARY SALOME, her sister, wife of Cleopas,
John xix. 25. 3. MARY MAGDALENE, or MARY
of JMagdala ; and 4. MARY, the sister of JMar-
ind and Lazarus, John xi. 1. Though Baronius
asserts, and Lightfoot is of the same opinion, that
Mary Magdalene, and Mary, the sister of Mar-
tha and Lazarus, 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 Jºlary.
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 pass-over beginning about
four, it was necessary that Joseph, who would
not fail to eat the pass-over at the usual time,
should have obtained, and buried the body of
Christ sometime before four o’clock. But such
was the general consternation occasioned by the
prodigies that took place on this most awful oc-
casion, that we may safely conjecture, that no-
thing was done in order, and perhaps the pass-
over itself was not eaten at the usual hour, if at
all, that day. See at the end of the preceding
chapter.
.ſi rich man]. He was a counsellor of the great
Sanhedrim, 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 Arimathed or
Rama, in the tribe of Benjamin, Matt. ii. 17. but
lived ordinarily in Jerusalem, as being a member
of the great council.
Verse 58. Begged the body] That he might
bury it honourably ; otherwise, by the Jewish
customs, it would have either been burned, or
buried in the common place appointed for execu-
ted criminals. * *
Verse 59. Wrapped it in a 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 aro-
matics 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 |esus when he was buried.
25
ST. MATTHEw.
the body, and buries it.
ed the body to be delivered. A.M.,4098.
59 And when Joseph had ta- a. ãº,
ken the body, he wrapped it in 89**
a clean linen cloth, -
69 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. t
61 And there was Mary Magdalene, and
23. 50. John 19. 38.-c Isai. 53.9.
And that a second embalmment was intended, we
learn from Luke xxiii. 56. and xxiv. 1. as the
hurry to get the body inferred before the Sab-
bath, did not permit them to complete the em-
balming in the first instance. See an account of
the mode of embalming among the Egyptians in
the note on Gen. l. 2, 26.
Verse 60. Laid it in his own new tomb] To all
human appearance the body of Christ must have
had the same burial place with those of the two rob-
bers, as he was numbered with the transgressors,
and suffered with them ; for then he was a sacri-
fice, bearing the sin of the world in his own body
on the tree;—but now the sacrifice is offered, the
atonement made and accepted, he is no longer to
be enrolled with the transgressors, and according
to a prophecy delivered nearly seven hundred
years before that time, he is to have the burying
place of a rich man. See Isai. liii. 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 never 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 neces-
sary to make use of these precautions, in order, as
they said, to prevent imposture; and from this
very circumstance the resurrection 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
occasion ? It would have represented to him, that
“this was to expose himself, to bring himself into
trouble, to render himself suspected, to put him-
self out of all capacity of doing good, to ruin him-
self irrecoverably, and now it could do no good
to his teacher, he is now dead, and needs no lon-
ger any office of kindness from men.” There is,
sometimes, in our whole life, but one opportunity
in which God designs signally to employ us; and
through our general backwardness to every good
work, we are for reserving ourselves to other op-
portunities, in which God neither requires nor
will accept our services.
Rolled a great stone to the door] Some are of
opinion that this tomb was cut down into the
rock, perpendicularly from the surface; and that
the great stone spoken of here, covered over the
entrance to it. The stone, no doubt, was intend-
ed to secure the place as much as possible.
Verse 61. JMary JMagdalene, and the other Jºſa-
| The mother of James and Joses, ver, 56.
#, 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 lové to their Lord which
death cannot destroy, cleaved to him in life, an
in death were not divided. They came to the
sº
The sepulchri watched at
A;M.4%, the other Mary, sitting over
A. D. 29. e
An Óiymp. against the sepulchre.
- **** - 62 T Now the next day that
followed the day of the preparation, the
chief priests and Pharisees came toge-
ther unto Pilate, -
63 Saying, Sir, we remember that that
deceiver said, while he was yet alive,
* After three days I will rise again.
64 Command therefore that the sepul-
chre be made sure until the third day, lest
CHAP. XXVII.
the request of the priests.
his disciples come by night, and Aºi, º,
steal him away, and say unto A. Giyºr.
the people, " He is risen from * *-
the dead: so the last error shall be worse
than the first. - * -
65 Pilate said unto them, Ye have a
watch : go your way, make it as sure as
ye Can.
66 So they went and made the sepul-
chre sure, * sealing the stone, and setting
a watch.
a Ch. 16. 21. & 17. 23. & 20. 19. & 26. 61. Mark 8. Sl. & 10, 34.
Luke 9. 22. & 18. 33. & 24, 6, 7. John 2. 19.
b John 11.43, &c. & 12. S.2.
c Dan, 6. 17.
2 Thess. 2. 11.
grave to see the end, and overwhelmed with sor-
row and anguish, sat down to mourn.
Verse 62. The next day] This was the seventh,
or Saturday, and might he what we should term
the evening of the sixth, or Friday, because the
Jews always ended their day when the sun set,
and then began the next.
That followed the day of the preparation] That
is, of the Sabbath. The victuals, &c. which were
to be used on the Sabbath by the Jews, were al-
ways prepared the preceding evening before the
sun set. It is of this preparation that the evan-
gelist 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
pass-over; this began about twelve o'clock, and
continued till four, the time in which they ate the
paschal lamb, See John xix. 14.
Verse 63. Sir, we remember, &c.] While these
wicked men are fulfilling their own vicious coun-
sels, they are subserving the great cause of Chris-
tianity. Every thing depended on the resurrec-
tion of Christ; 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 Kugle, is here very properly transla-
ted Sir, which in many other places, is as impro-
perly translated Lord. When a Roman is the
speaker, or the person addressed, Kvgle should al-
ways 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
º took from his saying, Destroy this tem-
ple, and in three days I will build it up. If so,
they destroyed, by #: own words, the false ac-
Cusation 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 ac-
complish some bad purpose by it.
Verse 64. Lest his disciples come by ...]
Nºros, by night, is wanting in ten of the uncia
MSS, and in several others, and in most of the
Versions. Erasmus, Aldus, Bengel, and Bog-
hard, 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 com-
ºnles, as a guard for the temple, Acts iv. 1.
Thºse companies mounted guard by turns, see
Like xxii. 4. Some of these companies which
VoI. I. 33
were not then on duty, Pilate gave them leave to
employ to watch the tomb.
Verse 66. JMade 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 Azºra the covarodiac,
with no paxia avºro. The guard was to take care
that the disciples should not steal him away; and
the seal which was probably the seal of the gover-
nor, was to prevent the guards from being corrupt-
ed so as to permit the theft. So every thing was
done which human policy and prudence could, to
prevent a resurrection, which these very precau-
tions 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
witnessed by thousands ; and if his resurrection
take place, it must be demonstrated ; and it can-
not take place without being incontestible, such
are the precautions used here to prevent all im-
posture. -
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 uncom-
mon ; and the whole is grand, majestic, and aw-
ful. , 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 re-
surrection 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
imperfect; and the uncertainty, perplexity, anxi-
ety, and distress which they, in consequence,
Inust 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 disconsolate
disciples:
25"
Jºlary JMagdalene, &c.
ST, MATTHEW.
jind Christ has risen.
CHAPTER XXVIII.
The resurrection of Christ declared by an angel to the two Marys at the sepulchre, 1–6. They are commis-
sioned to announce this to the disciples, 7. They go, and are met by Christ himself, who promises to meet
the disciples in Galilee, 8–10. The watch go into the city, and report to the chief priests what had ta-
ken place, 11.
slept, 12–15.
They give them money, to say that his disciples had stolen the body by night, while they
Christ meets the eleven disciples in a mountain of Galilee, 16, 17.
He gives them a com-
mission 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. *
A.M., 4033. TN the * end of the Sabbath,
A. D. 29. tº
An. Olymp. as it began to dawn toward
–88: 1- the first day of the week, came
Mary Magdalene, " and the other Mary,
to see the sepulchre.
2 And, behold, there * was a great earth-
quake: for " the angel of the Lord de-
scended from heaven, and came and
rolled back the stone from the door, and
sat upon it. -
a Mark 16. 1. Luke 24. 1. John 20. 1.-b Ch. 27. 56.—c Or,
ad been.
NOTES ON CHAPTER XXVIII.
Verse 1. In the end of the Sabbath] Oxped a gag-
garay. After the end of the week: ; this is the
translation given by several eminent critics: and
in this way the word o-ke is used by the most emi-
nent Greek writers. Thucydides, lib. iv. chap.
93. The maegas ox!e hy—the day was ended. Plu-
tarch, o-ke roy gaauxeto: 280ydey—after the times of
the king. Philostratus, ox!e roy Tgolkov—after
the Trojan war. See Rosenmuller. In general
the Jews divided their natural day which consist-
ed of twenty-four hours, into day and night.
Their artificial day began at the rising, and end-
ed 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 He-
brew, signifies both evening and night: Gen. i.
5. Mark vi. 47. Matthew has employed the word
in this extensive sense here, pointing out the lat-
ter part of the Jewish night, that which imme-
diately preceded the rising of the sun, and not
that }} part which we call the evening. The
transaction mentioned here, evidently took place
early on the morning of the third day after our
Lord's crucifixion; 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 JMary
was the wife of Cleopas, and mother of James
and Joses, mentioned before, chap. xxvii. 56.
Were not JMary and Salome two distinct per-
sons 2
Verse 2. A great earthquake] Xelago; ; a sha-
king 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 before the women reached
the sepulchre.
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 ordinary messenger, who might have come
3 * His countenance was like A.M. º.
lightning, and his raiment white atº,
aS SITOW - CCII. 1.
4 And for fear of him the keepers did
shake, and became as dead men.
5 And the angel answered, and said
unto the women, Fear not ye: for I
know that ye seek Jesus which was cru-
cified.
6 He is not here: for he is risen, as he
dSee Mark 16.5. Luke 24. 4. John 20. 12.-e Dan. 10. 6.—f Ch.
12.40. & 16. 23. & 17. 23. & 20, 19.
from Joseph of Arimathea, or from any other;
but in the sense of an extraordinary messenger,
who descended from GoD, out of heaven, for this
very purpose. It is likely that the angel had de-
scended, rolled away the stone, and was sitting
on it, before the women reached the tomb.
Verse 3. His countenance] His appearance,
h iáez avºrov ; or, his face, for so the word is used
in some of the best Greek writers. It seems
from Mark Xvi. 5. that this angel had assumed
the appearance of a young man.
Like lightning] Coruscations of glory continu-
ally flaming from his face. This might produce
the confusion mentioned ver. 2. -
His raiment white as snow] He was clothed in
garments emblematical of the glad tidings which
he came to announce. It would have been in-
consistent with the message he brought, had the
angel appeared in black robes, such as those pre-
posterously wear, who call themselves his suc-
cessors 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 3
Verse 4. The keepers—became as dead men]
God can by one and the same means, comfort his
servants, and terrify his enemies. The resurrec-
tion 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, notwithstanding their attach-
ment to him exposed them to the most imminent
danger; and now they come to watch and weep
at his ToMB. The common opinion is, that Wor
men 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, previously to conversion, whether man or
woman, can be trusted in any case ? - -
Verse 6. Come, see the place. The tomb in
259
CHAP.
A. M. 40.3, said, Come, see the place where
A. D. 29.
An. Olymp. the Lord lay. -
- Sºlº 7 And go quickly, and tell his
disciples that he is risen from the dead;
and, behold, " he goeth before you into
Galilee; there shall ye see him: lo, I
have told you.
8 And they departed quickly from the
sepulchre with fear and great joy ; and
did run to bring his disciples word.
9 T And as they went to tell his disci-
les, behold, " Jesus met them, saying,
All hail. And they came and held him
by the feet, and worshipped him.
Jesus meets them in their
XXVIII.
way to his disciples.
10 Then said Jesus unto them,
Be not afraid : go tell “my bre-
thren that they go into Galilee, -ºº: º
and there shall they see me. .
11 T (Now when they were going, be-
hold, some of the watch came into the
city, and showed unto the chief priests all
the things that were done.
12 And when they were assembled
with the elders, and had taken coun-
sel, they gave large money unto the sol-
diers,
13 Saying, say ye, His disciples came by
night, and stole him away while we slept.
*-
a Ch. 26.32. Mark 16. 7.-b See Mark 16.9. John 20. 14.
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 in-
to separate niches, where each had his place.
Come and see the place—was tantamount 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 tâmb 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 afterward 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 re-
markable saying of R. Judah Hakkodesh, which
some critics quote on this subject. “After THREE
pAys the soul of the Messiah shall RETURN to
its body, and he shall Go out of that stone in
which he shall be BURIED.”
Goeth before you into Galileel As himself pro-
mised, chap. xxvi. 32.
Verse 8. They departed quickly from the sepul-
chre] At the desire of the angel they went into
the tomb, to have the fullest certainty of the re-
surrection.
Fear and great joy] Fear, produced by the ap-
pearance 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.
Wiz sum apud me, ita animus commotus est
- metu, *
Spe, gaudio, mirando hôc tanto, tam repentino
bono. TERENT. Andr. v. 945.
“I am almost beside myself, my mind is so agi-
tated 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
Codex Bezde, and in twenty others, and in most
of the Kersions. The omission is approved by
JMill, Bengel, and Schmid. Griesbach leaves it
in the text with a note of doubtfulness. It ap-
pears to be superfluous. To connect this with
the next clause, the particle kai, and, is obliged
to be suppressed in all the translations. I 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
was as absurd as it was false.
c See John 20. 17. Rom. 8. 29. Heb. 2. 11.
Criseos Griesbachiange, speaking of the preceding
words.
Jesus met them] Christ bestows his graces and
;...". by degrees, first by his angels, and
tº
m 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] bale pere ge, health be to you ?
Anglo-Saxon, Xaugere, be ye safe, rejoice.
Verse 10. Be not afraid] They were seized
with fear at the sight of the angel; and this was
now renewed by the unexpected appearance of
Christ. See the note on ver. 8.
Go tell my brethren] This is the first time our
Lord called his disciples by this endearing name:
they no doubt thought that their Lord would re-
proach them with their past cowardice and infi-
delity; but in speaking thus, he gives them a full
assurance in the most tender terms, that all that
was past, was as buried for ever.
Verse 11. Some of the watch] Orguards. Pro-
bably the rest still remained at the tomb, waiting
for orders to depart; and had sent these, to inti-
mate to their employers the things that had taken
lace.
p Verse 12. With the elders] That is, the sena-
tors of the great Sanhedrim or Jewish council of
state; elsewhere called the elders of the people;
they could now meet, as the Sabbath was over.
erse 13. His disciples came by night] This
On one hand the
terror of the disciples, the smallness of their num-
ber (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 authority of Pilate, and of
the Sanhedrim, must render such an imposture
as this utterly devoid of credit.
Stole him away while we slept.] Here is a
whole heap of absurdities. 1st. Is it likely that
so many men would all fall asleep in the open air,
at once P 2dly. Is it at all probable that a Ro-
man 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 2 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 perceived by any person 2 And
5thly. If they were asleep, how couki they pos-
259
He meets his disciples and
*** 14 And if this come to the go-
*ś. vernor's ears, we will persuade
CII. 1.
him, and secure you.
15 So they took the money, and did as
they were taught: and this saying is com-
º reported among the Jews until this
a W. -"
†. * Then the eleven disciples went
away into Galilee, into a mountain
* where Jesus had appointed them.
17 And when they saw him, they wor-
shipped him : but some doubted.
a Ch. 26. 32, Ver. 7.-b Dan. 7. 13, 14. Ch. 11.,27. & 16. 28.
Luke 1. 32. & 10. 22. John 3. 35. & 5.22. & 13. 3. & 17. 2. Acts
2. 36. Rom. 14. 9. 1 Cor. 15. 27. Eph. 1. 10, 21. Phil. 3. 9, 10.
IHeb. 1. 2. & 2. 8. 1 Pet. 3. 22. Rev. 17. 14.—c Mark 16. 15.
ST. MATTHEW, directs them to preach the Gospel.
18 T And Jesus came and A. M*4053.
spake unto them, saying, * All #ºr.
power is given unto me in hea- °9′ +
ven and in earth. *
19 “Go ye therefore, and 4 teach * all
nations, baptizing them in the name of
the Father, and of the Son, and of the
Holy Ghost.
20 ! Teaching them to observe all things
whatsoever I have commanded you : * and,
lo, I am with you alway, even unto the
end of the world. "Amen.
*
d Isai. 52. 10. Luke 24. 47. Acts 2, 33, 39. Rom. 10, 18. Col.
1.23.−c Or, make disciples, or, Christians of all nations.—
f John 14, 14–18. Acts 2.42. 1 Tim. 6, 14.—g Ch. 13. 39–49. &
24, 3. 2 Tim. 2. 2.-h I Cor. 14. 16. -
sibly 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 testimony, therefore, the resurrection
may be as fully proved as the theft.
Verse 14. If this come to the governor's ears]
Pilate—we will persuade him that it is for his own
interest 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 in which Matthew wrote his Gospel;
which is supposed by some to have been eight,
by others eighteen, and by others thirty years
after 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 Galilee. From the eleventh to the
jifteenth verse inclusive, should be read in a pa-
renthesis, as the sixteenth verse is the continua-
tion of the subject mentioned in the tenth.
Verse 17. But some doubted] That is, Tho-
mas only at first doubted. The expression sim-
ply 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, that when they saw Jesus
at first, he was at a distance: but when he came
wp, drew near to them, they were fully persua-
ded 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 represented to be, his having authority or
night in heaven to send down the Holy Spirit—to
raise up his followers 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 2 Surely not :
and does he hot, in the fullest manner, assert his
Godhead, and his equality with the Father, by
claiming and possessing all the authority in hea-
ven and carth 2 i. e. all the power and authority
by which both empires are governed 2
Worse 19. Go ye therefore] Because I have
the authority aforesaid, and can send whomsoever
I will, to do whatsoever I please:—teach, &c.9n-
‘revoats, make disciples 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, they must
hear and receive it, before, they could be expect-
ed to renounce their old prejudices and idolatries,
and come into the bonds of the Christian cove-
nant. But certainly no argument can be drawn
from this concession against the baptism of chil-
dren. When the Gentiles and Jews had recei-
ved the faith and blessings of the Gospel, it is
natural enough to suppose they should wish to
get their children incorporated with the visible
church of Christ; especially if, as many pious
and learned men have believed, baptism succeed-
ed to circumcision, which I think has never yet
been disproved. 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 prose-
lyte all the nations, and baptize them in the name
of the Holy Trinity, they must necessarily un-
derstand that infants were included: nor could
they, the custom of the country being consider-
ed, 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; because
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, for as much 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 bless-
ings of the Covenant, see proved at large by
Wetstein, in his note on Matt. iii. 16.-See the
note on chap. iii. 6. and particularly on Mark
xvi. 16.
In the name of the Father, &c.] Baptism, pro-
perly speaking, whether administered by dipping
or sprinkling, signifies a full and eternal conse-
cration of the person to the service and honour
of that Being in whose name it is administered;
but this consecration can never be made to a
260
Concluding observations on
creature; therefore the Father, and the Son, and
the Holy Spirit, are not creatures. Again, bap-
tism is not made in the name of a quality or at-
tribute of the Divine Nature; therefore the Fa-
ther, and the Son, and the Holy Spirit are not
qualities or attributes of the Divine Nature.
The orthodox, as they are termed, have gene-
rally considered this text 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 Fa-
ther, the Son, and the Holy Spirit, as three dis-
tinct Persons 2 “But this I can never believe.”
I 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 meaning of the Scriptures. Dr. Lightfoot
has some good thoughts on this commission given
to the apostles:
“I. 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 come that this work should be begun, Peter
doth not enter upon it without a previous admo-
nition given him from heaven. And this was oc-
casioned hereby, that according to the command
of Christ, the Gospel was first to be preached to
Judea, Samaria, and Galilee.
II. 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 bap-
tizers might assert, and the baptized confess,
Jesus to be the true JMessias; 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 3 He is not ex-
cluded, however he be not named. The Jews
did more easily consent to the Spirit of the JMes-
sias, which they very much celebrate, than to
the person of the JMessias. Above all others they
deny and abjure Jesus of JNazareth. It belonged
to the apostles therefore, the more earnestly to
assert Jesus (to be the JMessias) by how much the
more vehemently they opposed him : which being
once cleared, the acknowledging of the Spirit
of Christ would be introduced, without delay or
scruple. JMoses (in Exod. vi. 14.) going about
to reckon up all the tribes of Israel, goes no
further 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.
“ III. Among the Jews, the controversy was
about the true JMessins ; 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 vindicated to be the true JMes-
sias. Among the Gentiles, in the name of the
Father, and of the Son, and of the Holy Ghost;
that they might be hereby instructed in the doc-
trine of the true God.—Let this be particularly
noted.—
“IV. 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.
CHAP. XXVIII.
the Gospel of St. JMatthew.
The apostles 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.
“ W. 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 mira-
cles. Thus the doctrine of the ever blessed Tri-
nity grew by degress to full maturity. For the
arriving to the acknowledgment of which, it was
incumbent upon all who professed the true God
to be three in one, to be baptized into his name.”
LIGHTFoot'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 in-
structed in whatsoever Christ has commanded.
Persons who are entrusted with the public minis-
try 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, I am with you alway] zai tāov eyo Axe?'
wgay elas ºrao as tag hasgºw:—literally, Behold, H.
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 instructed, the pro-
fligate reclaimed, the guilty justified, and the un-
holy sanctified ; and who is sufficient for this
work 2 He, with whom the Son of God is EveRx
DAY, and none other.
Unto the end of the world] . Some translate,
ea; th; a vyrexela; ºrov atowoc, to the end of this age:
meaning the Apostolic age, or Jewish dispensa-
tion, 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 eccle-
siastical writers, to denote the consummation 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: Ano Ic bed mib
eop ealle bagar oº populoe ge-enbunge
—And I, be with you all days, until world ending;
and this is indispensably necessary, because the
presence and influence of Jesus Christ are essen-
tially requisite in every age of the world, to en-
lighten, 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
oldest 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 imper-
tinent as a part of the sacred text, and could nei-
ther have been added by our Lord, nor by the
evangelist. 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 church, that the promises
contained in the sacred volume may be accom-
plished.
gº;
261 &
Concluding observations on
In the MSS. and Versions there are various
subscriptions, 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 dialect—in Hebrew—eight
*: after the ascension of Christ—interpreted
y John—by James the brother of the Lord.”
The subscription in some copies of the Arabic
version is very full ; “The end of the copy of
the Gospel 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 credit
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 cannot express myself better than in the words
of the late Mr. Wakefield, to whom this com-
mentary has been in many instances indebted.
“I have now finished my observations on the
Gospel of Matthew : a piece of history, it must
be acknowledged, the most singular in its compo-
sition, the most wonderful in its contents, and the
most important in its object, that was ever exhi-
bited 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 É. of the historian, upon the
characters introduced in it; without any inter-
mixture of his own opinion, upon any subject
whatsoever; and for a multiplicity of internal
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 out-
lines of the whole spiritual system are here cor-
rectly laid down : even Paul himself has added
nothing ; he has amplified and illustrated the
ST. MATTHEW.
the Gospel of JMatthew.
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 bless-
ed Lord, as related by Matthew, in the work
which has already passed under review, The
Gospel by St. Matthew is the gränd text-book of
Christianity ; the other Gospels are collateral
evidences of its truth, and the Apostolic Epistles
are comments on the text. In the commence-
ment 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, good-
ness, truth and happiness :—to magnify his LAw,
and make it honourable :-to show the wonder-
ful provision made in his Gospel for the recove-
ry and salvation of a sinful world—to prove that
God's great design is to make his creatures HAP-
PY ; and that such a salvation as it becomes God
to give, and such as man needs to receive, is with-
in the grasp of every human soul.” See General
#. before Genesis. And having thus far
one what I could, in reference to these great
and important purposes, here I register my thanks
to the ever-blessed God, Father, Word, and Ho-
ly 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 infirmities and oppres-
sive labours, to see the conclusion of this Gospel,
a consummation which I had long devoutly wish-
ed, 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 contains, 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 obedience
for ever and ever. Amen and amen :
For an explanation of the Chronological JNotes, the Reader is referred to the Advertisement at the
end of the Preface. This will explain the reason why the crucifixion of our Lord appears, by the
side-notes at the head of the page, to have taken place in the twenty-ninth year of his age; because
the vulgar or common reckoning is four years short ; these four years being added, will bring our
Lord's death to the true time, viz. thirty-three years from his birth. This note the Reader will have
the goodness to bear in mind. -
As a few other Eras are introduced at the head of the commentary on JMark, it may be necessary
to mention them here. 1. The CES AREAN Era of ANTroch : was a monument which the city of
Antioch erected to the honour of Julius Cesar, in commemoration of his victory at Pharsalia.
This was obtained forty-eight years before the commencement of the Christian Era. 2. The SPA-
Nish 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 thirty-nine years before the Vulgar Era of Christ.
3. The JULIAN Era, or as it is sometimes called, the Era of JULIUS CESAR ; this had for its founda-
tion the reformation of the Roman calendar by Julius Cesar; and the change was made forty-five
years before the birth of Christ. •
LONDON, October 22, 1812.
*}
262 #.
PREFACE
‘FO THE
GOSPEL ACCORDING TO ST. MARK.
WITH A
SHORT ACCOUNT OF HIS LIFE.
==
FOR an explication of the word Gospel, and the title SAINT, the reader is referred to the Pre-
face to Matt. p. ii—v.
MARK. This person, the second in the commonly received order of the four evangelists, was na-
med JoHN MARK, and was the son of a pious woman called Mary, who dwelt at Jerusalem: she was
an early believer, and 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. 12. 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 by Peter to the Christian faith. 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 Jerusa-
tem, ver. 13. Afterward 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. Afterward Paul and he were fully
reconciled, as evidently appears from 2 Tim. iv. 11. Take JMark 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 par-
ticular manner to the church of God at that place. He is generally supposed to have been particu-
larly 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. LARDNER has fully proved that
JMark the evangelist, and John JMark nephew to Barnabas, were one and the same person. See his
Works, vol. vi. p. 77, &c.
How Mark composed his Gospel, is a question not yet decided among learned men. Many of the
primitive fathers, such as Papias, Clemens Alexandrinus, Irenaeus, 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. Mat-
thew's Gospel; and that it is not to be considered as an original work—on this opinion, several re-
marks 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 language 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 arexuxatag, chap. vi. 27. Key'rvgtov, xv. 39, 44, 45. ava'a haoy,
xiv. 44. 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 acknow-
ledged by almost all learned men. p
263
ii
PREFACE TO ST. MARK.
It may be necessary to state the things omitted by Mark in the beginning of his Gospel, which are
mentioned by Matthew and Luke. -
1.
The PREFACE, found in Luke and John, chap. i.
The Conception of Elizabeth, Luke i.5–25.
The SALUTATION of JMary, Luke i. 26–38.
JMary's visit to Elizabeth, Luke i. 39–56.
John Baptist's BIRTH, Luke i. 57–79.
The Angel's APPEARANCE to Joseph, Matt. i. 18–25.
The B1RTH of CHRIST, Matt. 1. 25. Luke i. 1–7.
. The GENEALogy of CHRIST, Matt. i. 1–17. Luke iii. 1–76.
. The Appearance of the Angel to the SHEPHERDs, Luke ii. 8—20.
. The CIRCUMcIsroN of CHRIST, Matt. i. 25. Luke ii. 21.
. The PRESENTATION of Christ in the temple, Luke ii. 22–38.
. The coming of the MAG1, Matt. ii. 1–12.
. The FLIGHT into Egypt, Matt. ii. 13–15.
. Herod’s MURDER of the INNocents, Matt. ii. 16–18.
. The RETURN of the holy family from Egypt, Matt. ii. 19–23. Luke ii. 39.
. Christ's Journey to Jerusalem when twelve years of age, Luke ii. 40–48.
From the particulars enumerated here, it appears, that the things omitted by JMark, are also omit-
ted 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.
264
Ussherian year of the World, 4030-Alexandrian year of the World, 55.28.-Antiochian year of the
World, 5518.-Constantinopolitan AEra of the
–Year of the Julian Period, 4740–£ra of the Seleucidae, 338-Year of the Christian AEra, 26.
THE GOSPEL
Accort DING TO
s T. M. A R k.
orld, 55.34.—Rabbinical year of the World, 3785.
—Year of the CCI. Olympiad, 2–Year of the building of Rome, 769–Year of the Julian Era,
71.-Year of the Caesarean AEra of Antioch, 74–Year of the Spanish Æra, 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 Cº. Corn-
Lentulus Getulicus, from January 1 to July 1; and Q. Marcius Barca and T. Rustius Nummus
Gallus, for the remainder of the year. The reason why two sets of Consuls appear in this Chro-
nolog
year.
CHAPTER I.
The mission, preaching, and success of John Baptist, 1–5. His manner of life, 6. Proclaims Christ, and
The temptation of Christ, 12, 13. John being put in prison, Christ be-
He calls. Andrew and Simon, 16–18. James and John, 19, 20. Teaches in
baptizes him in Jordan, 7–11.
gins to preach, 14, 15.
is this: the Consuls were changed every year in July, therefore taking in the whole year,
four º necessarily appear: two for the first six months, and two for the latter half of the
Capernaum, 21, 22. Casts out a demon, 23–28. Goes into the house of Simon, and heals his mother-
*, *, *. HE beginning of the Gos-
a. d. 26 T pel of º a the
Son of God:
2. As it is written in the prophets, "Be-
hold, I send my messenger before thy
*. which shall prepare thy way before
thee.
an. O. º,
Edº
in-law, 29–31. Heals many diseased persons, 32–34. Goes to the desert, and is followed by his disci-
ples, 35–37. Preaches in different towns and synagogues of Galilee, and casts out devils, 38,39. Clean-
ses a leper, who publishes abroad his miraculous cure, 40–45.
3 * The voice of one crying in *.*.*
the wilderness, Prepare ye the A. olºr.
way of the Lord, make his paths –tº–
straight.
4 "John did baptize in the wilderness,
and preach the baptism of repentance
* for the remission of sins.
* Matt. 14. so. Luke 1. ss. John 1-3-4-b Mal. s. 1.
Matt, 11. 10. Luku 7. 27.
e Isai. 40. 3. Matt. 3. 3. Luke 3. 4. John 1- 15, 23.-
d Matt. 3. 1. Luke 3. 3. John 3.23.-e Or, unto.
NOTES ON CHAPTER I. -
Verse 1. The beginning of the º
with the utmost propriety, that Mark
It is
egins the
Baptist, he being the forerunner of Jesus Christ,
and the first proclaimer of the incarnated Mes-
siah. 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 pro *
Rather, As it is written by Isaiah the prophet.
think this reading should be adopted, instead of
that in the common text. It is the reading of the
Codex Bezae, Patican, and several other MSS. of
great repute. It is found also in the Syriac, Per-
sic, Coptic, Armenian, Gothic, Vulgate, and Itala
versions, and in several of the Fathers. As this
º is found both in Isaiah and JMalachi,
Pºº reading * to rºt; ºre orn-
Gospel dispensation by the preaching of John the
rats, the prophets, that it might comprehend both.
In one of Assem AN's Syriac copies, both Isaiah
and JMalachi are mentioned. See all the authori-
ties in Griesbach, 2d edit. and see the parallel
place in Matthew, chap. iii. 3. where the prophet
Isaiah is mentioned, which seemsfully to establish
the authority 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 Izawnº, and in the Latin Johan-
nes, and almost totally so in the English John.
The original name is unnº Yehochanan, com-
pounded of ºn mm. Wehovah chanan, the grace or
mercy ! Jehovah: a most proper and significant
name for the forerunner of the God of ALL
GRAce. It was John's business to proclaim 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.
or the remission ſ sins] Or, toward the re-
h
mission-air agearly. ey were to repent, and be
255

































John the Baptist’s preaching.
*** - 5 "And there went out unto
A. ºr him all the land of Judea, and
***— they of Jerusalem, and were all
baptized of him in the river Jordan, con-
fessing their sins.
6 And John was b clothed with camel's
hair, and with a girdle of a skin about his
loins; and he did eat “ 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 * 1 indeed have baptized you with wa-
ter: but he shall baptize you with the
Holy Ghost.
9 * : And it came to pass in those days,
that Jesus came from Nazareth of Gali-
lee, and was baptized of John in Jordan.
10 * And straightway coming up out of
the water, he saw the heavens opened,
and the Spirit like a dove descending up-
on him:
11 And there came a voice from heaven,
MARK.
The temptation of Christ.
saying, "Thou art my beloved º
Son, in whom I am well pleased. A. ºr
12 " ' And immediately the -ºº
Spirit driveth him into the wilderness.
13 And he was there in the wilderness
forty days, tempted of Satan; and was
with the wild beasts; "and the angels
ministered unto him.
14 || "Now after that John was A.M. º.
put in prison, Jesus came into Aº.
Galilee, "preaching the Gospel –º
of the kingdom of God,
15 And saying, "The time is fulfilled,
and "the kingdom of God is at hand: re-
pent ye, and believe the Gospel.
16," "Now as he walked by the sea of
Galilee, he saw Simon and Andrew his
brother, casting a net into the sea: for
they 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.
- Matt. 3, 5–b Matt. s. 4.—- Lev. 11. º.º.d Matt. s. 11,
John I. º. Acts 19-25-e Acts 1, 5 & 11, 15. & 19, 4-
Isai. 44. S. Joelº. 28. Acts - 4. & 10, 45. & 11 15, 15.
- Cor. 12. 13-g Matt. 3. 13. Luke 3. 21–h Matt. s. 15.
John I. º.
Or, cloven, or rent.-- Psa. º. 7. Matt. s. 17. ch. 9. 7.-
Matt 4, 1. Luke 4. 1.-m Matt. 4, 11-n Matt 4, 12-
* Matt-4. 25–p Dan. 9.25 Gal. 4.4. Ephes. 1. 10-4 Matt.
: 2 & 4, 17-r Matt, 4.18. Luke 5. 4.- Matt. 19, 27. Luke
- 11.
baptized in reference to the remission of sins.
REPENTANCE prepared the soul for it, and BAP-
rtsm was the type or pledge of it. See on Matt.
iii. 2.
Verse 5. All the *" See on Matt. iii. 4–6.
Confessing their sins]. It was an invariable cus-
tom 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 ido-
Iatrous worship, all heathenish superstitions; and
promised an entire and unreserved submission to
the law of Moses. This was necessary for a pro-
selyte adult—a child dedicated to God by bap-
tism, must be brought up in this faith.
Verse 6. John was clothed, &c.] 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. iii. 11.
Verse 8. 1 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 receive from him who is mightier than I.
t is he only who can communicate the Holy Spi-
rit; and water baptism is nothing, but as it 5.
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. iii. 16.
erse 9–11. See the subject of these verses,
which contain the account of our Lord's baptism,
explained Matt. iii. 13-17.
erse 12. The Spi -
putteth him forth. St. Mºhew says, chap. iv. 1.
ºzº, was brought up. See this important sub-
ject of our Lord's temptation explained at large,
Matt. iv. 1-11.
veth him] Ex2xxxeſ,
26t,
Verse 13. With the wild beasts] This is a
curious circumstance, which is mentioned by
none of the other evangelists: and seems to in-
timate, that he was in the most remote, unfre-
quented, 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 king-
dom] 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
articularly the time specified by Daniel, chap.
ix. 24–27. Here are four points gº of deep
attention, in the preaching of the Son of God.
1. Everything that is done, is according to a
plan laid by the divine Wisdom, and never per-
formed 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,
established 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 ºn
and impenitence, 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
reading, ºxº avºrov, his brother, the best MSS.
and versions have ºxºov raw ºyor, the brother






Jesus calls several disciples.
A. M. 4031.
* 19 “And when he had gone a
An olymp. little further thence, he saw
—Sºlº 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 "And they went into Capernaum;
and straightway on the Sabbath-day he
entered into the synagogue, and taught.
22 “And they were astonished at his
doctrine, for he taught them as one that
had authority, and not as the scribes.
23 T. “And there was in their synagogue
a man with an unclean spirit; and he
cried out, - t
24 Saying, Let us alone; * what have we
a Matt. 4, 21.-b Matt. 4, 13. Luke 4. S1.-c Matt. 7. 28.
of Simon, 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 syna-
gogues—ey riºts a vyaya yatº avºray, according to
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.
.1nd not as the scribes.l. Who had no such au-
thority, 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. iv. 31. It seems the man had lucid inter-
vals; 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 LAscIvroUs thoughts, images, de-
sires, 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 thow with ws 2 That this is the meaning of
the original, ri nºw was a on ; Kypke has suffi-
ciently shown. There is a phrase exactly like it
in 2 Sam. xvi. 10. What have 1 to do with you, ye
Sons of Zeruiah? myns ºn bºb) “, no ma li vºlacem
º What business have ye with me,
9. Why do ye trouble me, ye sons of Tseruiah 3
The Septuagint translate the Hebrew, just as
the evangelist does here, ºr, saol was wAzuy ; it is
e Same idiom in both places; as there can be
no doubt but the demoniac spoke in Hebrew, or
in the Chaldeo-Syriac dialect of that language,
yºſa then common in Judea. See on Matt.
:**** come to destroy us?] 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
CHAP. I.
•
He heals a demoniac.
to do with thee, thou Jesus of Aºi.
Nazareth? art thou come to de- An olymp.
stroy 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, What thing is this? what new
doctrine is this? for with authority com-
mandeth he even the unclean spirits, and
they do obey him.
28 And immediately his fame spread
abroad throughout all the region round
about Galilee.
d Luke 4. 33.-e Matt. 8. 29.-f Ver. 34.—g Ch. 9, 20.
bodies and souls of men 2 Alas! it is so: I now
plainly see who thou art—the Holy One of God,
who art come to destroy that wnholiness, 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 descrip-
tion, 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. was a ragašay, and convulsed him.
Never was there a person possessed by an un-
clean spirit, who did not suffer a convulsion, per-
haps a total ruin of nature by it. Sins of unclean-
ness, 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 de-
termined to serve God, it is often a proof that
these are the last efforts of the impure spirit, who
. great rage, because he knows his time is but
short.
Verse 27. What thing
prise and astonishment.
And what new doctrine] I have added the par-
ticle And, from the Syriac, as it helps the better
to distinguish the members of the sentence: but
there is a vast diversity in the MSS. on this verse.
See Griesbach.
For with authority]. They had never heard
such a gracious doctrine, and never saw any
teaching supported by miracles before. How
much must this person be superior to men /, they
are brought into subjection by unclean spirits;
this person subjects unclean spirits to himself.
Verse 28. And º; y his fame spread
abroad). The miracºwhich he had performed
was, 1. Great; 2. Evidenced much benevolence in
the worker of it: and 3. Was very public; being
wrought in the synagogue. The many who saw
, 267
wº-y
...: '
is this 2] Words of sur-

- X:
Jesus heals and preaches -
A.M. º. 29 T - And forthwith, when
An olymp.
**— nagogue, 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 un-
to them. -
32 T b And at even, when the sun did |
set, they brought unto him all that were
diseased, and them that were possessed of
devils. • , - .
33 And all the city was gathered toge-
ther at the door. - .
34 And he healed many that were sick
of divers diseases, and cast out many de-
• Matt.8. 14. Luke 4. 38.— Matt. 8, 16. Lake 4. 40–
c Ch. 3. 12. Luke 4. 41.
See Acts 16. 17, 18.—d Or, to say
that they knew hion.
ST. MARK.
they were come out of the sy-
in various villages.
vils; and “suffered not the devils A.M.,4031.
"to speak, because they knew aft;
him. - - - CCI, 3.
35 T And * in the morning, rising up a
great while before day, he went out, and
departed into a solitary place, and there
prayed. * ,
36 And Simon and they that were with
him, followed after him. w
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 I forth.
39"And he preached in their synagogues
hºut all Galilee, and cast out de-
VIIS, - - -
40 T, "And there came a leper to him,
beseeching him, and kneeling down to
e Luke 4, 42–f Luke 4. 43.—g Isai. 61. 1. John 16. 28.
: 17. 4.—h Matt. 4, 23. Luke 4. 44.—i Matt. 8. 2. Luke
. 12.
it, published it wherever they went; and, thus
the fame of Christ, as an incomparable teacher,
and unparalleled worker of miracles, became soon
spread abroad through the land.
The word evşeos, immediately, occurs more fre-
quently in this evangelist, than in any other wri-
ter of the New Covenant: it is very often super-
fluous, and may often be omitted in the transla-
tion, without any prejudice to the sense of the
assage in which it is found. It seems to be used
y St. Mark, as our ancient writers used forsooth,
and such like words. . - º
Verse 29. See this account of the healing of
Peter's mother-in-law, explained at large, Mati. |
viii. 14—17. -
Verse 32. When the sun did set] See on Matt.
viii. 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 be-,
jore day] By ºrgan, the morning, is to be under-
stood the whole space of three hours, which
finished the fourth watch of the night.
:And there pra º Not that he needed any
thing, for in him dwelt all the fulness of the God-
head bodily; but that he might be a pattern to us.
Every thing that our blessed Lord did, he per-
formed either as our pattern, or as our sacrifice.
Verse, 36. And Simon—followed after him.]
Karsétaffay, 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;
Oh! what a pity that they should ever lose it!
The soul that relishes God's word, is ever grow-
ing in grace by it.
Verse 37, All men seek for thee..] Some to
hear; some to be healed ; some to be saved ; and
some perhaps, through ngagood motive. There
are all sorts of followers iſºthe train of Christ—
but how few walk steadily, and persevere unto
the end ?
Verse 38. The next towns] Kokoroasts, pro-
ºrs
Xº
**:
perly signifies such towns as resembled cities for
magnitude and number of inhabitants, but which
were not walled as were cities. The Codex Bezae,
most of the Versions, and all the Itala read, Let
us go into the neighbouring villages, AND INTo THE
CITIES, -
For therefore came I forth.] Eus routo, for
this purpose am I come forth—to preach the Gos-
pel to every creature, that all might hear, and
fear, and return unto the Lord. The towns and
the villages will not come to the preacher—the
preacher must go to them, if he desires their sal-
vation. In this also, Jesus has left his minister-
ing 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
reaching—Hy kngvaaay; this is the proper mean-
ing of the words—he never slackened his pace
—he continued proclaiming the glad tidings of
salvation to all—there was no time to be lost—
immortal souls were perishing for lack of know-
ledge; and the grand adversary was prowling
about, seeking whom he might devour. This
zealous, affectionate, 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, thousands of Christians,
so called, are perishing for lack of knowledge.
O God, send forth more and more faithful labowr-
ers into thy vineyard
Verse 40. #. came a leper] See the notes
on Matt. viii. 2, &c. . Should any be inclined to
preach on this cleansing of the le. JMark is
the best evangelist to take the account from, be-
cause he is more circumstantial than either Mat-
thew or Luke.
- I. Consider this leper.
1. He heard of Jesus and his miracles. e
2. He came to him for a cure, conscious of his
disease. -
3. He earnestly besought him to grant the mercy
he needed. - *
Jesus heals a leper,
A. M.,4081. him, and saying unto him, If thou
A. D. 27. * > -
An olymp. wilt, thou canst make me clean.
Sºlº 41 And Jesus, moved with com-
passion, put forth his hand, and touched
him, and saith unto him, I will ; be thou
clean. . . . . * -
42 And as soon as he had spoken, im-
mediately the leprosy departed from him,
and he was cleansed. g
43 And he straitly charged him, and
forthwith sent him away; -
44 Ald saith unto him, See thou say
a Lev. 14. 3, 4, 10. Luke 5. 14.
.. 4. He fell down on his knees, (with his face to
the earth, Luke v. 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 or-
der 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
ºreadiness to relieve him. -
3. He touches him; though this was prohibited
by the law, and rendered him who did it in any
common case, legally unclean.
4. He proves at once his infinite love and unli-
amited power, by his word and by his act: I will;
be thow cleansed; and immediately his leprosy was
2^emoved. But see on Matt. viii. 2.
Verse 43. Straitly charged] See the reason
for this, Matt- viii. 4. This verse is wanting in
two copies of the Itala. * - -
Verse .45. Began to publish it much] Began
to publish roaxa, 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 merci-
fully and miraculously cleansed him.
CHAP. II.
&nd retires to the desert.
A. M. 4081.
nothing to any man; but go thy º
way, show thyself to the priest, Ajºng.
and offer for thy cleansing those - 88tº
things " which Moses commanded, for a
testimony unto them. -
45 " But he went out, and began to pub-
lish it much, and to blaze abroad the mat-
ter, insomuch that Jesus could no more
openly enter into the city, but was with-
out in desert places: “ and they came to
him from every quarter. . -
* | W) \{\
§ 11
b Luke 5. 15.—c Ch. 2. 13.
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. 3
Jłnd 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 2 This
is a common opinion; but every person who se-
riously considers it, must see that it is unfound-
ed. ithout 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 afterward
produced a plentiful harvest. Multitudes of Jews
were converted by the preaching of the Gos-
pel, and the first Christian church was founded
at Jerusalem.
CHAPTER II.
Christ preaches in Capernaum, 1, 2, 4 paralytic person is brought to him, whose sins are pronounced for-
given, 3–5.
The scribes accuse him of blasphemy, 6, 7.
He vindicates himself, and proves his power to
Jorgive sins, by healing the man's disease, 8–11. The people are astonished and edified, 12. He calls
Levi from the receipt of custom, 13, 14. Eats in his house with publicans and sinners, at which the Pha-
ºrisees murmur, 15, 16. He vindicates his conduct, 17.
P'indicates his disciples, who were accused of not
- fasting, 18–22; and for plucking the ears of corn on the Sabbath-day, 23–26; and teaches the right
w8e of the Sabbath, 27, 28.
**, *. A ND again “he entered into
*ºp. Capernaum after some days;
— and it was noised that he was in
the house. jº. s
2 And straightyay *any were gathered
together, ins&much that there was no
a Matt. 9. 1. Luke 5. 18.-b Prov. 8. 34.
*=-
*-
NOTES ON CHAPTER II.
Yerse 1. In the º: The house of Peter,
with, whom Christ lodged when at Capernaum.
See the notes on Matt. iv. 3, viii. 13.
. Wºrse 2. So much as about the door] Mean-
ing the yard or court before the house.
room to receive them ; no, not A. M. 4081.
so much as about the door; and Aºi.
he preached the word unto them. – 99E *-
3 T.And they come unto him, bringing
i. sick of the palsy, which was borne of
OUII’s *>.
Matt. 18 20 Luke 5, 17. & 11. 28. Acts 17. 11.
Preached THE word] Toy Aoyov. The doctrine
of the kingdom of God; for so & Adyar, is repeat-
edly used. -
Verse 3. One sick of the palsy] A paralytic
person. See on Matt. ix. 1, &c.
Borne of four] Four men, one at each corner of
269
Christ heals a paralytic person.
A. M. 4031.
A.D. 27 & e
A. ºp. come nighunto him for the press,
–88tº they uncovered the roof where
he was: and when they had broken it up,
they let down the bed wherein the sick of
the palsy º: -
5 When Jesus saw their faith, he said
unto the sick of the palsy, Son, thy sins
be forgiven thee. -
6 But there were certain of the scribes
sitting there, and reasqning in their hearts,
7 Why doth this man thus speak blas-
Fº * who can forgive sins but God
On IW - -
8 'And immediately when Jesus per-
ceived in his spirit that they so reasoned
within themselves, 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 to say, Arise, and take up thy
bed, 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 own
house.
St. MARK.
4 And when they could not
He calls Levi.
12 And immediately he arose, A, ºr
took up the bed, and went forth A. º.p.
before them all; insomuch that –Sºlº-
|they were all amazed, and glorified God,
saying, We never saw it on this fashion.
13 iſ "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" at the receipt
of custom, and said unto im. Follow me.
And he arose and followed him.
15 T & And it came to pass, that, as Je-
|sus sat at meat in his house, many publi-
cans and sinners sat also together with
|Jesus and his disciples: for there were
many, and they followed 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 ? -
17 When Jesus heard it, he saith 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 sin-
ners to repentance. - +
18 iſ "And the disciples of John, and of
a Job 14.4. Isai. 4S. 25.-b Matt. 9. 4.—c Matt. 9.5.-d Matt.
9. 9.-e Matt. 9. 9. Luke 5. 27—f Or, at the place where the cus-
ton was received. -
the sofa or couch on which he lay—this sick man
appears to have been too feeble to come himself,
and too weak to be carried in any other way.
Verse 4. They wrºcovered the roof) The houses
in the East are generally made flat-roofed, that
the inhabitants may have the benefit of taking
the air on them; they are also furnished with
battlements round about, 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 ap-
pears, was too narrow to let down the sick man
and his couch; so they uncovered the roof, re-
moved a part of the tiles, and having broken it
wp, taking away the lathes or timber, to which
the tiles had been attached, 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 blas-
phemies?] See this explained Matt. ix. 3, &c.
| 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 grovel-
ling on the earth, a repose in the creature, often
followed by an universal palsy of the soul; name-
ly an utter inability 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 2 Grace can
repair all in a moment: because it is nothing but
the almighty will of God, who commands, and
does whatever he commands.” ... • -
Verse 14, Levi) The same as JMatthew ; he
appears to have been a Jew, though employed
in the odious office of a tax-gatherer. For an
g Matt, 9.10.—h Matt. 9. 12, 13. & 13. 11. Luke 5. 31, 32. &
19, 10. 1 Tim. 1. 15.—i Matt. 9. 14. Luke 5. 33.
account of his call, see his Gospel, chap. ix.
9, &c. -
'verse 16. Sinners] By agagroxon, the Gen-
tiles or heathens are generally to be understood
in the Gospels, for this was a term the Jews ne-
ver applied to any of themselves. See the note
on Matt. ix. 10. . *
How is it that he º, Some very good MSS.
several Versions, with Chrysostom and Augustin
read, why doth YoUR MASTER eat? -
Verse 17. To repentance] This is omitted by
ABDKL, twenty-seven others: both the Syriac,
Persic, Coptic, JEthiopic, Armenian, Gothic, Vul-
gate ; six copies of the Itala; Euthymius and flu-
gustin, Griesbach has left it out of the text; Gro-
tius, JMill, and Bengel approve of the omission.
See on Matt. ix. 13. I leave it as in the paral-
lel 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. autºersions retain Azeravotay,
Tepentance. - . . . . .” *.
erse 18. Why do the discifts of John and of
the Pharisees fast] See this largely explained on
Matt. ix. 14, &c. The following vices are very
common to Pharisees.
1. They are more busied in censuring the con-
duct 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 op”
270
The question about fasting.
A. M. 4031, the Pharisees used to fast: and
A. ºf they come and say unto him,
Cors. Why do the disciples of John
and of the Pharisees fast, but thy disciples
fast not ? .
19 And Jesus said unto them, Can the
children of the bride-chamber fast, while
the bridegroom is with them as .#:
they have the bridegroom with them,
cannot fast. -
20 But the days will come, when the
bridegroom shall be taken away from
them, and then shall they fast in those
days. - * w -
21 No man also seweth a piece of "new
cloth on an old garment: else the new
piece that filled it. up, taketh away from
the old, and the rent is made worse.
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 marred : but new wine
must be put into new bottles. -
ey
CHAP. II. The disciples pluck the ears of corn.

23 T "And it came to pass, that *, *::::1.
he went through the corn fields An ºlymp.
on the Sabbath-day; and his dis- –ºft-
ciples began, as they went, “to pluck the
ears of corn. - f
24 And the Charisees said unto him,
Behold, why do they on the Sabbath-day,
that which is not lawful ? -
25 And he said unto them, Have ye ne-
ver read "what David did when he had
need, and was an hungered, he, and they
that were with him 7
26 How he went into the house of
God in the days of Abiathar the high
priest, and did eat the showbread, ° which
is not lawful to eat but for the priests,
and gave also to them which were with.
him 2
27 And he said unto them, * The Sab-
bath was made for man, and not man for
the Sabbath: - -
28 Therefore & the Son of manºis Lor
also of the Sabbath. - -
a Or, raw, or, unwrought—b Matt. 12. 1. Luke 6. 1.-
c Deut. 23. 25.-d 1 Sam. 21. 6.—e Exod. 29.32, 33. Lev. 24. 9.
portunity of distinguishing and exalting them-
selves. r
On the nature, times, and duration of fasting,
see Matt. vi. 16. and ix. 15.
Verse 20. In those days] But instead of ev. exel-
val: raw maggºts, many of the best MSS. and Ver-
sions read, gy exeivn rh mºepa", in that day; viz. the
day in which Jesus Christ should be delivered up
to the Jews and Gentiles. JMill and Bengel ap-
rove of this reading, and Griesbach adopts it.
H. former part of the verse seems to vindicate
the common reading.
Verse 21. JNo man—seweth] See Matt. ix. 16.
JNo man seweth a piece of unscoured cloth upon
an old garment. #. the common editions, this
verse begins with zau, 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
referred to heré, that Ahimelech was then high-
priest at JWob : and from 1 Sam. xxii. 20. xxiii. 6.
and 1 Chron. xviii. 16. it appears, that Abiathar
was the son of Ahimelech. The Persic reads
Jºbimelech instead of Abiathar. Theophylact sup-
oses that Abiathar was the priest, and Ahime-
ech or Abimelech the high-priest, and thus en-
deavours to reconcile both the Sacred historians.
Others reconcile the accounts thus, Ahimelech
was called Ahimelech Abiathar, as ab; father,
understood; and Abiathar was called Abiathar
•lhimelech, is ben, son, understood. . Probably
they both officiated in the high-priesthood; and
the name of the office was indifferently applied to
either. -
Showbread] See Matt. xii. 4.
Verse 27, The Sabbath was made for man]
f F.Xod. 23. 12. Deut. 5. 14, 1 Cor. 3, 21, 22.-g Matt. 11.
27. & 12. 8. Luke 6. 5.
That he might have the seventh part of his whole
time to devote to the purposes of bodily rest, and
spiritual exercises. And in these respects it is
of infinite use to mankind. Where no Sabbath
is observed, there disease, poverty, and profligacy
generally prevail. Had we no Sabbath, we should
soon have no religion. This whole verse is want-
ing in the Codex Bezae, and in five of the Itala.
Verse 28. The Son of man is Lord], See on
Matt. xii. 7, 8. Some have understood this as
applying to men in general, and not to Christ.
The Son of man, any man, is Lord of the Sabbath;
i. e. it was made for him, for his ease, comfort,
and use, and to these purposes he is to apply it.
But this is a very harsh, and at the same time a
very law mode of interpretation ; for it seems to .
say that a man may make what use he pleases
of the Sabbath; and were this true, the moral
obligation of the Sabbath would soon be annihi-
lated.
God ordained the Sabbath not only to be a type
of that rest which remains for the people of God,
but to be also a mean of promoting the welfare
of men in general. •
The ordinances of religion should be regulated
according to their end, which is the honour of
God, and the salvation of men. It is the property
of the true religion to contain nothing in it but
what is beneficial to man. Hereby God plainly
shows, that it is neither out of indigence or in-
terest, that he requires men to worship and obey
him; but only out of goodness, and to make them
happy. God prohibited work on the Sabbath-day,
lest servants should be oppressed by their masters,
that the labouring beasts might have necessary
rest, and that men might have a proper opportu-
nity to attend upon his ordinances, and get their
souls saved. To the Sabbath, under God, we owe
much of what is requisite and necessary as well
for the body as the soul.
2. I
The withered
º:
The man with the withered hand healed,
ST. MARK.
hand healed, &c.
CHAPTER III. -
1–5. The Pharisees plot our Lord's destruction, 6. Christ with-
draws, and is followed by a great multitude, 7–9. He heals many, and goes to a mountain to pray, 10–
13. He ordains twelve disciples, and gives them power to preach, and work miracles, 14, 15.
The multitudes throng him, and the scribes attribute his miracles to Beelsebub, 20–22.
ºarable, 23–27. Of the blasphemy against the Holy Ghost, 28–30. His
awames, 16–19.
He vindicates himself by a
Their
"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. •
A. M. 4031.
Ağr. the synagogue; and there.
–88tº was a man there which had a
withered hand. ~ - -
2 And they watched him, whether he
would heal him on the Sabbath-day; that
they might accuse him. S. . .
3 And he saith unto the man which had
the withered hand, "Stand forth :
4 And he saith unto them, Is it lawful
to do good on the Sabbath-days, or to do
evil? to save life, or to. kill? But they
held their peace. -
5 And when he had looked round about
on them with anger, being grieved for the
“hardness of their hearts, he saith unto
the man, Stretch forth thine hand. And
he stretched it out: and his hand was re-
stored whole as the other.
ND “he entered again into fi gº “And the Pharisees went * * *
forth, and straightway took coun- A. glºr.
sel with “the Herodians against —88 &
him, how they might destroy him.
7 But Jesus withdrew himself with his
disciples to the sea; and a great multi-
tude from Galilee followed him, f and
from Judea, . . . .
8 And from Jerusalem, and from Idu-
mea, 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 multitude, lest they should throng him.
10 For he had healed many; insomuch
that they & pressed upon him for to touch
him, as many as had plagues. -
a Matt. 12. 9. Luke 6. 6.—b Gr, Arise, stand forth in the
midst.
NotES ON CHAPTER III.
Verse 1. A man there which had a withered
hand.] _See this explained on Matt. xii. 10, &c.
and on Luke vi. 6, 10. º
Verse 2. They watched him]. IIagerngouv auroy,
they maliciously watched him. See on Luke xiv. 1.
#. 4. To do good—or—evil 3 to save life, or
to kill 2] It was a maxim with the Jews, as it
should be with all men, that he who neglected to
}. life when it was in his power; was to
e reputed a murderer. Every principle of sound
justice requires that he should be considered in
this light. But if this be the case, how many
murderers are there against whom there is no
law but the law of God? -
To kill—but instead of arozºretvett, several MSS.
and Versions have aroxgoal to destroy. Wetstein,
and Griesbach quote Theophylact for this read-
ing; but it is not in my copy. Paris Edit. 1635.
Verse 5. With anger, being grieved for the
hardness of their hearts] These words are not
found in any of the other evangelists. For ºrwgo-
ost, hardness, or rather callousness, the Codex
. Bezde, and four of the Itala, read vizpala'el, dead-
ness ; the Vulgate and some of the Itala, caeci-
tate, blindness. Join all these together, and they
will scarcely express the fulness of this people's
wretchedness. By a long resistance to the grace
and Spirit of God, their hearts had become cal-
lous, º were past feeling. By a long opposi-
tion to the light of God, they became dark in
their understanding, were blinded by the deceit-
fulness 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,
orſo -
*** * *
*
c Or, blindness.-d Matt. 12, 14.—e Matt. 22, 16.-f Luke
6. 17.-g Or, rushed.
the fountain of spiritual life; and becoming dead
in trespasses and sins, they were incapable of
any resurrection but through a miraculous power
of God. *
With anger—what was the anger which our
.Lord felt P. That which proceeded from exces-
sive grief, which was occasioned by their obsti-
nate 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, JMill, and
Bengel approve 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
abandoned by the wicked, there are a multitude
of pious souls who earnestly seek and follow
him. He who labours for God, will always find
more than he loses, in the midst of all his contra-
dictions and persecutions. -
Verse 9. A small ship] IIxotzploy. QIbe intiſ
bûut, Old English MS. It was doubtless some-
thing 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, errºrizrrely—through eagerness to have
eir spiritual and bodily maladies immediately
TeſløV801, -

Ple calls and ordains
*** 11 “And unclean spirits, when
An olymp, they saw him, fell down before
—ººt- him, and cried, saying, "Thou
art the Son of God.
12 And “he straitly charged them, that
they should not make him known.
13 | "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 them forth to preach,
15 And to have power to 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 sur-
named them Boanerges, which is, The
sons of thunder:
18 And Andrew, and Philip, and Bar-
CHAP. III.
twelve disciples.
tholomew, and Matthew, and *, *.
Thomas, and James the son of An olymp.
Alpheus, and Thaddeus, and Si- —‘tº-
mon the Canaanite,
19 And Judas Iscariot, which also be-
trayed him: and they went * into a
house.
20 T And the multitude cometh together
again, & so that they could not so much as
eat bread.
21 And when his "friends heard of it,
they went out to lay hold on him : " for
they said, He is beside himself.
22 iſ And the scribes which came down
from Jerusalem said, “He hath Beelze-
bub, and by the prince of the devils cast-
eth he out devils.
23 And he called them unto him, and
said unto them in parables, How can Sa-
tan cast out Satan 7 -
a Ch. 1. 23, 24. Luke 4. 41.-b Matt. 14.33. Ch. 1. 1,–
c Ch. 1. 25, 34. Matt. 12. 16.-d Matt. 10. 1. Luke 6. 12. &
9. 1.—e John 1. 42.
Plagues.] Rather disorders, aaatiya; ; pro-
erly such disorders as were inflicted by the Lord.
he word plague also tends to mislead.
Verse li. Thou art the Son of God..] Two
MSS. and the latter Syriac have, Thou art the
Christ, the Son of God. One of Stephens's MSS.
has, Thou art the Holy One of God. A MS. in
the library of Leicester has a v si o 680; vior, Thou
art GoD, the Son. This is an uncommon read-
ing, which is not confirmed by any MS. yet dis-
covered. -
Verse 14. He ordained twelve] Ezroup64, he made
twelve. Here is nothing of what we call ordain-
ing. Christ simply appointed them to be with
him; and that he might send them occasionally
to preach, &c.
To preach] The Codex Bezde, Saxon, and all the
Itala, except one, add to evayyaxtoy, 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, &c.
Verse 17. Sons of thunder] A Hebraism for
thunderers; 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. Byn ºn beney rãam,
which the ancient Greeks would pronounce Be-
neregem, and which means, sons of thunder, was
probably the appellative used by our Lord : or
wyn ºn Beni reges, sons of tempest, which comes
nearest to the Boanerges of the evangelist. St.
Jerom, on Dan. i. gives byn jo (which he writes
Benereem, softening the sound of the p ain) as the
more likely reading; and Luther, supposing our
Lord spoke in Hebrew, gives the proper Hebrew
term above-mentioned, which he writes Brehar-
&em. ...Some think, that the reason why our Lord
gave this appellative to the sons of 2.É. Was,
their desire to bring fire down from heaven, i. e.
Vol. I. ( 35 )
f Or, hornc.—g Ch. 6. 31.-h Or, kinsonen.—i John 7. 5. &
10. 20.—k Matt. 9. 34. & 10. 25. Luke 11. 15. John 7. 20. &
8. 48, 52. & 10. 22.-1 Mlatt. 12. 25.
a storm of thunder and lightning, to overturn and
consume a certain Samaritan village, the inhabi-
tants 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 in-
stances in Schoetgen.
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.
W. 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; ot ragſ avºrov signify merely his
relatives, his brethren, &c. see wer. 31. and the
phrase is used by the best writers to signify rela-
tives, companions, and domestics. See Kipke in loc.
They said, He is beside himself.] It was the
enemies of Christ that raised this report; and his
relatives, probably thinking that it was true, went
to confine him. Let a 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 im-
pair his health by his pastoral labours, presently
“he is distracted ;” he has “not the least con-
duct nor discretion.” But let a man forget his
soul, let him destroy his health by debaucheries,
let him expose his life through ambition, and he
may, notwithstanding, pass for a very prudent
and sensible man.
Schoetgen contends, that the multitude, and not
Christ, is here intended. Christ was in the house :
the multitude, oxxos, ver, 20. pressed upon him
so that he could not eat bread. His disciples,
or friends, went out, ngarhgau avroy, (scil. 0xAoy)
to restrain it, 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 #"g regarded.
Verse 22. He hath Beelzebub.] See on Matt.
Xii. 24–26.
273
Of the sin against
A. M. 4031.
A. D
º,” 24 And if a kingdom be divided
ºr against itself, that kingdom can-
*— not stand.
25 And if a house be divided against
itself, that house cannot stand.
26 And if Satan rise up against himself,
and be divided, he cannot stand, but hath
an end. -
27 * No man can enter into a strong
man's house, and spoil his goods, except
he will first 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.
ST. MARK.
the Holy Ghost.
but is in danger of eternal dam- A, M., 1931.
gº A. D. 27.
nation : - An. Olmyp.
30 Because they said, He hath –Sºtº-
an unclean spirit.
31 || “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.
33 And he answered them, saying, Who
is my mother, or my brethren?
34 And he looked round about on them
which sat about him, and said, Behold my
mother and my brethren
35 For whosoever shall do the will of
God, the same is my brother, and my sis-
ter, and mother.
a Isai. 42. 29. Matt. 12. 29.-b Matt. 12. 31. Luke 12. 10.
1 John 5, 16.-c Matt. 12. 46. Luke 8. 19.
Verse 27–30. JNo man, &c.], For an explana-
tion of these verses, and a definition of the sin
against the Holy Ghost, see Matt. xii. 29–33.
Verse 28. Wherewith soever they shall blas-
pheme]. This clause is wanting in six copies of
the Itala, and in Cyprian and ſlmbrosiastes.
Verse 29, JWever], euc roy atoya. This is want-
ing in the Codex Bezae, two others, five of the
Itala, and in Athanasius and Cyprian.
Eternal damnation] Or, everlasting judgment,
auaylov agaaag. , But instead of “gºosas, BL, and
two others read &gagºrnºzaros, sin. The Codex
Bezae, two others, and some of the Fathers, read
aaagttac, a word of the same import. ...Grotius,
JMill, and Bengel, prefer this latter reading ; and
Griesbach has queried the common reading, and
put awagºngaros in the margin, Sin or trespass
is the reading of the Coptic Armenian, Gothic,
Vulgate, and all the Itala but two. ºuerglaš-
tºnge trººpag, is the translation in my Old MS.
Eng. Bib. s
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, was at adaxºpal gov, and thy sisters,
ver. 32. should be ADDED, on the authority of
ADEFGMSUV. fifty-five others, some editions,
the margin of the later Syriac, Slavonic, Gothic,
and all the Itala except four. Griesbach has re-
ceived this reading into the text.
Calling him.] This clause is wanting in one
copy of i. Itala. The Codex: Alexandrinus has
£nºrovytre; avºrov, seeking him.
Verse 33. Who is my mother ?] See on Matt,
xii. 46—50.
CHAPTER IV.
The parable of the sower, 1–9. Its interpretation, 10–20.
we receive, 21—25.
34.
produces fair weather, 39–41.
A. M. 4081. ND * he began again to
A. D. 27. tº
An. Olymp. teach by the sea side: and
CCI
—Sº there was gathered unto him a
great multitude, 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
parables, " and said unto them in his doc-
trine,
3 Hearken: Behold, there went out a
Sower to Sow :
a Matt. 18. 1. Luke 8. 4.
NOTES ON CHAPTER IV.
Verse 2. He taught them many things by pa-
rables] See every part of this parable of the
sower explained on Matt. xiii. 1, &c.
The wse we should make of the instructions
The parable of the progressively growing seed, 26–29. Of the mustard-seed, 30–
Christ and his disciples are overtaken by a storm, 35–38. He rebukes the wind and the sea, and
4 And it came to pass, as he ºr
sowed, some fell by the way A. jºir.
side, and the fowls of the air I. 3.
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.
—-a-mºº
b Ch. 12. 33.
Verse 4. The fowls] row ovgavov, of the air,
is the common reading; but it should be omitted,
on the authority of nine uncial JMSS. upwards o
l
one hundred others, and almost all the Versions.
274
Parable of the
A. M. 4031.
º, 7 And some fell among thorns,
A. º.p. and the thorns grew up, and
choked it, and it yielded no
fruit. wº *
8 And other fell on good ground, ° and
did yield fruit that sprang up and increas-
ed; and brought forth, some thirty, and
some sixty, and some an hundred.
9 And he said unto them, He that hath
ears to hear, let him hear.
10 || "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 king-
dom of God: but unto " them that are
without, all these things are done in para-
bles : * -
12 "That seeing they may see, and not
perceive ; and hearing they may hear,
and not understand; lest at any time they
should be converted, and their sins should
be forgiven them.
13 And he said unto them, Know ye not
this parable 2 and how then will ye know
all parables 2 º
14 | * 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,
CHAP. IV.
sower explained.
and taketh away the word that *, *, *
was sown in their hearts. & sº lºſſ tº gº , ſº
16 And these are they likewise
which are sown on stony ground ; who,
when they have heard the word, imme-
diately receive it with gladness;
17 And have no root in themselves, and
so endure but for a time: afterward, when
affliction or persecution ariseth for the
word’s sake, immediately they are offend-
ed. -
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 entering in, choke the
word, and it becometh unfruitful.
20 And these are they which are sown
on good ground; such as hear the word,
and receive ºt, and bring forth fruit, some
thirtyfold, some sixty, and some an hun-
dred.
21 || 3 And he said unto them, Is a can-
dle brought to be put under a "bushel, or
under a bed 7 and not to be set on a can-
dlestick 2
22 For there is nothing hid, which
shall not be manifested ; neither was any
thing kept secret, but that it should come
abroad. -
a John 15. 5. Col. 1. 6.—b Matt. 13. 10. Luke 8.9, &c.—
c 1 Cor. 5. 12. Col. 4. 5. 1 Thess. 4. 12. 1 Tim. 3. 7.-d Isai. 6.. 9.
Matt. 13. 14. Luke R. 10. John 12.40. Acts 28. 26. Hom. 11. 8.
e Matt. 18. 19.-f 1 Tim. 6.. 9, 17. –g Matt. 5. 15. Luke 8.
16. & 11. 33.−h The word in the original signifieth a less mea-
sure, as Matt. 5, 15.-i Matt. 10. 26. Luke 12, 2.
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 Bezae, later Sy-
oriac in the margin, and seven copies of the Itala,
add, waſ 3 avyuay avytera, and whoso understandeth,
det him winderstand.
Verse 10. They that were about him] None
of the other evangelists intimate that there were
any besides the twelve with him : but it appears
there were several 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] Tywygu,
to know, is omitted by ABKL. ten others, the
Coptic, and one of the Itala. The omission of
this word makes a material alteration in the
sense; for without it, the passage may be read
thus—To you the mystery of the kingdom of God
is given; but all these things are transacted in pa-
orables to those without. Griesbach leaves it doubt-
ful. And Professor White says, probabiliter de-
lendum.
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 parabo-
dical writing at the end of Matt. chap. xiii.
Verse 13. Know ye not this parable?] The
Scope and design of which is so very obvious.
I should be inclined to omit it, were it
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. THESE 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 Itala read the place thus—They
who are sown by the way side, are they who RE-
CEIVE THE woPD NEGLIGENTLY. There are
thousands of this stamp in the Christian world.
Reader, art thou one of them 2
Verse 19. The deceitfulness of riches] This
is variously expressed in different copies of the
Itala : the errors—delights of the world—com-
pletely alienated (abalienati) by the pleasures of
the world. The lusts of other things—which have
not been included in the anacious cares of the
world—and the deceitfulness of riches. All, all,
choke the word 1
Verse 21. Is a candle—put wnder a bushel 2]
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.] Pro-
bably our Lord means, that all that had hitherto
been secret, relative to the salvation of a lost
world, or only obscurely pointed out by types and
275
Parable of the
*.*.*.* .23 "If any man have ears to
An olymp. 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 J And he said, "So is the kingdom
S T. MARK. -
- springing seed.
of God, as if a man should cast *A*, ºr
seed into the ground; An. Olymp.
27 And should sleep, and rise – ‘tº
night and day, and the seed'should spring
and grow up, he knoweth not how.
28 For the earth bringeth forth fruit of
herself; first the blade, then the ear, af.
ter that the full corn in the ear.
29 But when the fruit is “brought forth,
immediately ſhe putteth in the sickle, be-
cause the harvest is come.
a Matt. 11. 15. Ver. 9.—b Matt. 7. 2. Luke 6. 38.—c Matt.
- 13. 12. & 25. 29. Luke 8. (8. & 19. 26.
d Matt. 13.24.—e or, ripe.—f Rev. 14, 15.
sacrifices, shall now be uncovered and made plain
by º 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 Itala ; 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 given.
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 sup-
poses it to refer to the good ground spoken of be-
fore, and paraphrases it thus: “What I have
said of the seed sown upon good ground, may be
illustrated by this parable. The doctrine of the
kingdom received in a good and honest heart, is
like seed sown by a man in his ground, properly
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 husbandman at the
time of the harvest, gathers in this good seed into
the kingdom of heaven.” I see no necessity of
inquiring how Christ may be said to sleep, and
orise 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 § 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
mystery in nature, which the wisest philosopher
in the universe cannot fully explain.
Verse 28. Bringeth forth—of herself] Avro-
Azara. By its own energy, without either the in-
fluence or industry of man. Similar to this is the
expression of the poet:
JNamque aliae NULLIS HOMINUM cog ENTIBUs ipsae
Spont E SUA ventunt. VIRG. Geor. l. ii. v. 10.
“Some (trees) grow of their own accord, with-
out the labour of man.” All the endlessly varied
herbage of the field is produced in this way.
The full corn] IIxºph viroy, FULL wheat; the
perfect, full-grown, or ripe corn. Lucian uses
xeyor ºxgros, EMPTY fºil ; for imperfect, or un-
ripe fruit. .# e. -
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 be-
lieving 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 that is in the world, it is made a par-
taker of the divine nature, and is filled with all
the fulness of God.
Verse 29. He putteth in the sickle] Azorrexxst,
he sendeth out the sickle, i. e. the reapers, the in-
strument, by a metonomy, being put for the per-
sons who use it. This is a common figure. It
has been supposed that our Lord intimates here,
that as soon as a soul is made completely holy, it
is taken into the kingdom of God. But certainly
the parable does not say so. When the corn is
ripe, it is reaped for the benefit of him who sow-
ed 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 ut-
termost, that they may here perfectly love him,
and worthily magnify his name. To take them
away the moment they 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, immediately he send-
eth 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 in-
crease of the life of Christ to the soul. See Phil.
i. 21, 24. Besides, if we attempt to make the
parable speak here, what seems to be implied in
the letter: then we may say, with equal proprie:
ty, that Christ sleeps and wakes alternately; and
º his own grace grows, he knows not how, in
the heart in which he has planted it. Ver. 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 y the keeper of the gra-
nary with any more seed.
376
º
The parable of the
a.º.º. 30 T And he said, "Whereunto
A. §iyip. shall we liken the kingdom of
ºf 3 God? or with what comparison
shall we compare it !
31 It is like a grain of mustard-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 it.
34 But without a parable spake he not
unto them : and when they were alone,
he expounded all things to his disciples.
CHAP. IV.
grain of mustard seed.
35 T “And the same day, when A.M.4031.
. ... A. D. 27.
the even was come, he saith A. olyº.
unto them, Let us pass over un- - Sºlº:
to the other side. - -
36 And when they had sent away the
multitude, they took him even as he was
in the ship. And there were also with
him other little ships. - -
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 7 s
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. - -
a Matt. 13. 31. Luke 18. 18. Acts 2.41. & 4. 4. & 5. 14.
& 19. 20.
b Matt. 13. 34. John 16. 12.-c Matt. 8. 18, 23. Luke 8. 22.
4. That it is a high offence against God to
change the master's seed, to miaº it, or to sow bad
seed in the place of it. -
5. That he is not a seeds-man of God who de-
sires 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
Jashion, 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 notwithstanding 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 king-
dom 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 advantage; 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 capa-
cities. The very wisdom of God seems to be at
a loss to find out expressions low enough for the
slow apprehensions of men. How dull and stu-
pid is the creature . How wise and good the
Creator . And how foolish the 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. xiii. 31, 32.
Verse 33. . With many such parables] IIoxxaac,
7many, is omitted by L. sixteen others; the Syri-
ag, both the Persic, one Arabic, Coptic, Arme-
nian, AEthiopic, and two of the Itala. JMill ap-
proves of the omission, and Griesbach leaves it
doubtful. 'Tis probably an interpolation: the
text reads better without it.
•As they were able to hear] Azovsty, or to under-
stand, always suiting his teaching to the capacities
of his hearers. I have always found that preach-
er most useful, who could adapt his phrase to that
of the people to whom he preached. Studying
different dialects, and forms of speech among the
common people, is a more difficult, and a more
useful work, than the study of dead languages.—
The one a man show.ld do, and the other he need
not leave undone.
Verse 34. He expounded all things to his disci-
ples.] That they might be capable of instructing
others. Outside hearers, those who do not come
into close fellowship, with the true disciples of
Christ, have seldom more than a superficial know-
ledge 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 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. They took him even as he was in the
ship.] . That is, the disciples ; he was now sy re
zraoua, 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 seve-
ral others there which he might have gone in, had
this one not been in the place. The construction
of this verse is exceedingly difficult, 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 to provide any accommodations for the pas-
sage. This I believe to be the meaning of the
inspired penman.
Verse 37. A great storm of wind] See on
Matt. viii. 24.
Verse 38. On a pillow] IIpoozeq xxxtoy proba-
bly means a little bed or hammock, such as are
common in small vessels. I have seen several in
small packets, or passage boats, not a great deal
larger than a bolster.
Verse 39. Peace, be still.] Be silent Be still P
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
$.
27:
.4 man possessed with a
A.M. º. 40 And he said unto them,
An olymp. Why are ye so fearful ? how is
—Sº it that ye have no faith ?
41 And they feared exceedingly, and
ST. MARK.
legion of demons, cured.
said one to another, What man- A. M. 4031.
tº - A. ID. 27.
ner of man is this, that even the A.º.º.
wind and the sea obey him 7 CCI. S.
and deliverance which Christ will give to his fol-
lowers, 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 alrea- ||
dy 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
-ºw
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. -
Having spoken so largely of the spiritual and
practical 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.
CHAPTER W.
The man possessed with a legion of demons cured, 1–20. He raises Jairus's daughter to life, and cures
the woman who had an issue of blood, 21–43.
A.”, ºl. ND they came over unto
An Ólymp. the other side of the sea,
- Sºlº into the country of the Gada-
Ten CS,
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 mountains, and in the tombs,
crying, and cutting himself with stones.
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, thou unclean spirit.
An. Olymp.
CCI. S.
a Matt. 8. 28. Luke 8, 26. r
b Acts 16. 17. Matt. 8. 29.
NOTES ON CHAPTER W. - * ~ *
Verse 1. The Gadarenes.] Some of the MSS.
have Gergasemes, and some of them Gerasenes.
Griesbach 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 Gergesenian, and consequently a Jew ;
and he thinks that Mark and Luke mention the
Gadarene demoniac, because his case was a sin-
gular one, being the only heathen cured by our
Lord, except the daughter of the Syrophoenician
WOInan.
Verse 2. A man with an unclean spirit] There
are two mentioned by Matthew, who are termed
demoniacs. See on chap. i. 23.
Verse 3. Who had his dwelling among the
tombs]. See Matt. viii. 28.
Verse 4. With fetters and *...] His strength,
it appears, was supernatural, no kind of chains
being strong enough to confine him. With seve-
ral, this man would have passed for an outrageous
madman ; and diabolic influence be entirely left
out of the question ; 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 2
“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 God, or you ?
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;
compelled thereto by the power of God. How
humiliating to Satan, thus to be obliged to ac-
knowledge the superiority 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.
viii. 29. where the idiom and meaning are ex-
plained.
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,
278
The legion of demons CHAP. V. possess a herd of swine.
* º 9 And he asked him, What is
A. D. 27.
A. º.p. thy name 7 And he answered,
saying, “My name is Legion:
for we are many.
10 And he besought him much that he
would not send them away out of the
country. . .
11 Now there was there nigh unto the
mountains a great herd of swine feeding.
12 And all the devils besought him, say-
ing, 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 en-
tered into the swine: and the herd ran
violently down a steep place into the sea,
(they were about two thousand 3) and
were choked in the Sea.
14 And they that fed the swine fled, and
told it 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.
i8 And they that saw it 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 de-
part out of their coasts.
a Luke 8.30.—b Matt. 8.34. Acts 16. 39.-c Luke 8.88.-d Matt. 9.
Verse 9. Legion: for weare many.] Could a dis-
ease have spoken so? “No, there was no devil in
the case; the man spoke accordin r to the prejudice
of his countrymen.” And do you think that the Spi-
wit of God could employ himself in retailing such
ridiculous and nonsensical prejudices 2 “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 Le-
gion, because many demons had entered into him.
Verse 10. Out of the country.] Strange, that
these accursed spirits should find it any mitiga-
tion of their misery to be permitted to exercise
their malevolence in a particular district! But
as this 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 es-
tablished. See on ver. 1. - -
Verse 11. A great herd of swine] See the notes
on Matt. viii. 30.
Verse 12. ALL the devils] IIaytaç, all, is omit-
ted by many MSS. and Versions : Griesbach
leaves it out of the text. On 3ala over is omitted
also by several ; Griesbach leaves it doubtful.
Probably it should be read thus, And they be-
sought him, saying.
Verse 13, Gave them leave..] For are reeley,
18 And when he was come in- ºr
to the ship, “he that had been A. ºlymp.
possessed with the devil prayed –ºtt-
him that he might be with him.
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 compas-
sion on thee.
20 And he departed, and began to pub-
lish in Decapolis how great things Jesus
had done for him: and all men did mar-
vel. -
21 | "And when Jesus was passed over
again by the ship unto the other side,
much people 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: I 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 T And a certain woman, " which had
an issue of blood twelve years,
26 And had suffered many things of ma-
1. Luke 8.40.--e Matt. 9. 18. Luke 8.41.--flev. 15.25. Matt. 9.20,
DH. three others, and three copies of the Itala,
have ezregºley, sent them. -
Verse 14. The swine] Instead of row: Yougour,
BCDL. three others, Syriac, Coptic, Ethiopic, Pul-
gate, and Itala, read avtovº, them—JAnd they that
fed THEM fled. Griesbach has adopted this reading.
Verse 15. That—had the legion] This is omit-
ted by D. and two others, Ethiopic, Persic, Pul-
gate, and all the Itala but one. JMill, Bengel,
and Griesbach think it should be omitted.
Verse 19. Suffered him not] O Je Ihorous, how-
beit Jesus, is omitted by ABKLM. twenty-seven
oubers, both the Syriac, both the Persic, Coptic,
Gothic, Vulgate, and one of the Itala. JMill 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 happi-
ness of his relatives deferred, who must exceed-
ingly rejoice at seeing the wonders which the
Lord had wrought.
Verse 20. Decapolis.] See on Matt. iv. 25.
Verse 23. JMy little daughter.] To ºvyarguov
Azov, that little daughter of mine. The words ex-
press much tenderness and concern. Luke ob-
serves, chap. viii. 42. that she was his only daugh-
ter, and was about twelve years of age.
.1t the point of death] Eaxaro; exel, 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
279 -
ºff woman cured who had
**, ºr ny physicians, and had spent all
Aºymp. that she had, and was nothing
—“– bettered, but rather grew worse,
27 When she had heard of Jesus, came
in the press behind, and touched his gar-
ment.
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
himself that "virtue had gone out of him,
turned him about in the press, and said,
Who touched my clothes 7 -
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
ST. MARK,
been diseased twelve 3years.
her that had done this thing. A. M. 4031.
33 But the woman fearing and º,
trembling, knowing what was 8°E 8.
done in her, came and fell down before
him, and told him all the truth.
34 And he said unto her, Daughter,
"thy faith hath made thee whole; go in
peace, and be whole of thy plague.
35 T * 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 fur-
ther ?
36 As soon as Jesus heard the word that
was spoken, he saith unto the ruler of the
synagogue, Be not afraid, only believe.
37 And he suffered no man to follow
him, save Peter, and James, and John the
brother of James.
a Luke 6. 19. & 8.46.-b Matt. 9. 22.
Ch. 10.52. Acts 14. 9.-c Luke 8.49.
physicians,—and was nothing bettered, but rather
grew worse] No person will wonder at this ac-
count, when he considers the therapeutics of the
Jewish physicians, in reference to Themorrhages,
especially of the kind with which this woman was
afflicted. -
Rabbi Jochanan says, “Take of gum Alexan-
dria, 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 fails,
“Take of Persian onions nine logs, boil them
in wine, and give it 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 a cup of wine in her hand; and let
somebody come behind and affright her, and say,
Arise from thy flux. But j
“Take a handful of cummin, and a handful of
crocus, and a handful of foenw-greek ; let these be
boiled, and given to her to drink, and say, Arise
from thy flux. But should this also fail,
“Dig seven trenches, and burn in them some
cuttings of vines not yet circumcised (vines not four
years old ;) and let her take in her hand a cup of
wine, and let her be led from this trench and sit
down over that ; and let her be removed from that,
and set down over another : and in each removal
say unto her, Arise from thy flux.” Dr. Light-
foot gives these as a sample, out of many others
extracted from Bab. Shabb. fol. 110.
And from some of these mostrums it is evident,
the woman could not be bettered, and from some
others it is as evident, that she must be made
worse; and from all together it is indubitably cer-
tain, that she must have suffered many things;–
and from the persons employed, the eaſpense of the
medicaments, and the number of years she was
afflicted, as she was not a person of great opu-
lence, it is most perfectly credible that she spent
all that she had. She was therefore a fit patient
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 expo-
sing her to shame and contempt. 2. It was an in-
veterate disorder; it had lasted twelve years. 3.
O
º
this do no good,
It was continual ; she appears to have had no in-
terval of health. . .4. Her disorder was aggrava-
ted by the medicines she used—she suffered much,
&c. 5. Her malady was ruinous both to her health
and circumstances—she spent all that she had.
6. She was now brought to the last point of
wretchedness, want, and despair; she was grow-
ing 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 incapable of earning anything to support her
wretched life 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 %. she eacecutes 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 willingness to save them. Faith
conveys the virtue of Christ into the soul, and
iritual health is the immediate 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 encouragement, that her disorder should afflict
her no more.
Verse 35. Why troublest thou the JMaster]
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
afterward could do nothing.
Verse 36. Jesus—saith] These words were spo-
ken by our Lord to the afflicted father, imme-
diately on his hearing of the death of his child, to
prevent that distress which he otherwise must
have felt on finding that the case was now, hu-
manly speaking, hopeless.
Our Lord's countrymen
A. M.4031. 38 And he cometh to the house
•An olymp. 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 7 the damsel is not dead, but "sleep-
eth.
40 And they laughed him to scorn. "But
when he had put them all out, he taketh the
father and the mother of the damsel, and
them that were with him, and entereth
CHAP. VI.
astonished at his mighty works.
in where the damsel was lying. *.*.*.*.
41 And he took the damsel by A. olºr.
the hand, and said unto her, Ta- - Sºlº:
litha cumi; which is, being interpreted,
Damsel, I say unto thee, arise.
42 And straightway the damsel arose,
and walked; for she was of 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. .
a John 11. 11.-b Acts 9.40.—c Matt. 8.4.
Versé 38. He cometh]. But, egxoviral, they came,
is the reading of ABCDF, four others, and seve-
ral Versions. *F
Wept and wailed] See on Matt. ix. 23.
Verse 40. The father and the mother] Pru-
dence required that they should be present, and
be witnesses of the miracle.
Jìnd them that were with him] That is, Peter,
James, and John, ver. 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] Avazelaevoy, ly-
ing. This word is very doubtful. BDL. one
other, Coptic, and latter 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) cº-oo-o/A-X3
This is mere Syriac, the proper translation of
which the evangelist has given. The Codex Be-
Zae has a very odd and unaccountable reading
& 9. 30. & 12, 16. & 17. 9. Ch. 3. 12. Luke 5. 14.
here, gaggi. Bagara zoval, my master, damsel,
arise. Swidas quotes this place under the word
Aggakovk, thus, raxh3 a novka, woup, is the reading
of several ancient MSS. but it is certainly a faul-
tv One.
y Verse 43. Something should be given her to eat.]
For though he had employed an extraordinar
power to bring her to life, he wills that she shoul
be continued in existence by the use of ordinary
means. The advice of the heathen is a good one.
JVec Deus intersit, nisi dignws vindice nodus
Inciderit. HoRAT.
“When the miraculous power of God is ne-
cessary, let it be resorted to : when it is not me-
cessary, 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 common sense. And it is worthy of
remark, that all who are taught of him, are not
only saved, but their understandings are much
improved. True religion, civilization, mental
improvement, common sense, and orderly beha-
viour, go hand in hand.
CHAPTER VI.
Our Lord's countrymen are astonished at his wisdom and mighty works, and are offended at him, 1–4. He
works few miracles there, because of their unbelief, 5, 6. He sends forth his disciples by two and two to
preach, &c. 7–11.
They depart, preach, and work miracles, 12, 13. Different opinions of Christ,
14-16. Account of the beheading of John Baptist, 17–29. The disciples return, and give an account
of their mission, 30. 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.
**** ND * he went out from
tº thence, 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, say-
ºs---
An Óivmn.
ºp
a Matt. 18.54. Luke 4. 16.-b John 6. 42.
NOTES ON CHAPTER WI.
, Verse 1. And he went out from thence] That
is, from Capernaum. See on Matt. xiii. 54.
Veršež. Were astonished] Eri rºz, av-
7°2; at his doctrine or teaching. This is added
Vor,. I. 36 )
They come into the land of Gennesaret, and he works many miracles, 53–56.
ing, "From whence hath this A,”,4}.
man these things 2 and what wis- An olymp.
dom is this which is given unto ºt
him, that even such mighty works are
wrought by his hands ! &
3 ls not this the carpenter, the son of
Mary, “the brother of James, and Joses,
→-
c See Matt. 12.46. Gal. 1. 19.
by the Codex Bezºe and eight others, latter Sy- .
riac, Armenian, Vulgate, and all the Itala.
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
281
Various opinions
*...* and of Juda, and Simon? and are
A. &mp. not his sisters here with us? And
–88:5- they “were offended at him.
4 But Jesus said unto them, "A prophet
is not without honour, but in his own
country, and among 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 * he marvelled because of their
unbelief. “And he went round about
the villages, teaching.
7 Tſ' 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 3 money in
their purse:
9 But * be shod with sandals; and not
put on two coats.
10 * And he said unto them, In what
a Matt. 11. 6.-b Matt. 13. 57. John 4. 44.—c See Gen. 19. 22.
& 32. 25. Matt. 13.58. Ch. 9. 23.−d Isai. 59. 16.-e Matt. 9. 35.
Luke 13.22.—f Matt. 10. 1. Ch. 8. 18, 14. Luke 9. 1.-g The word
signifieth a piece of brass money, in value somewhat less than a
ST. MARK.
concerning Christ.
place soever ye enter into a A. M.4081.
house, there abide till ye depart A.8.
from that place. CCI. 3.
11 “And whosoever shall not receive
you, nor hear you, when ye depart thence,
'shake off the dust under your feet for
a testimony against them. Verily I sa
unto you, It shall be more tolerable for
Sodom "and Gomorrah 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, " and
anointed with oil many that were sick,
and healed them. -
14 T "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 POthers said, That it is Elias. And
others said, That it is a prophet, or as one
of the prophets.
Jarthing, Matt, 10.9. but here it is taken in general for money,
Luke 9. 3.-b Acts 12. 8.—i Matt, 10. 11. Luke 9. 4. & 10. 7, §.
—k Matt. 10. 14. Luke 10, 10,–l Acts 13. 51. & 13.6—m Gr. or.
—n James 5.14.—o Matt. 2. 3. Luke 9. 7.--p Matt. 16. 14. Ch. 8. 28.
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 rob-
bery!” It is therefore likely that Joseph brought
up our Lord to his own trade.
Joses] Several good MSS. read Ioanºroº, Joset,
and one, with several Versions, read Joseph.
Verse 4–6. See this curious subject explain-
ed, Matt. xiii. 55–58.
Verse 7. By two and two) . That they might
encourage and support each other; and to show,
that union 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 purpose 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 repre-
sented in ancient paintings, as carrying a gourd
bottle on a STAFF across his shoulder.
Verse 9. Shod with sandalsl The sandal seems
to have been similar to the Roman solea, which
covered only the sole of the foot, and was fasten-
ed 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 com-
manded to take no shoes, wrodhaara, which word
is nearly of the same import with a avčaxia, san-
dals; but as our Lord intimates to them that they
should be free from all useless incumbrances, that
they might fulfil hºler with the utmost dili-
282
gence and despatch, so we may suppose that the
sandal was a lighter kind of wear than the shoe :
and indeed the word sandal, which is mere Chal-
dee, ºup might be properly translated a light shoe;
as it is compounded of p5 sin, a shoe, (see Tar-
gum, Deut. xxv. 9, 10.) and ºn dal, thin, slender,
or mean, as being made not only lighter than the
hypodema, or shoe, but (probably) also of meaner
materials. See many excellent observations on
this subject in JMartinius's Etymolog. Lexicon,
under the word Sandalium.
Verse 11. And whosoever shall not receive #.
O; ay rozroz ºn Ježhrau, whatsoever PLACE will not
receive you ; this is the reading of BL. four others,
and the latter Syriac in the margin.
Verily, &c.] All this clause is omitted in
BCDL. two others, one Arabic, one Persic, Cop-
tic, Armenian, Pulgate, and all the Itala but
three. JMill and Bezae 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
sick] 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 it-
self than the imposition 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] rhy akovny
avrov, 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 rºl #, or, is
omitted by §§§" HV..." and One
John the Baptist beheaded.
A. M. 4032. 16 || a But when Herod heard
a: 5; thereof, he said, It is John, whom
- 9% tº 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, "It
is not lawful for thee to have thy bro-
ther's wife.
19 Therefore Herodias had “a 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 an 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 É 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
Herodias came in, and danced, and plea-
sed Herod and them that sat with him, the
king said unto the damsel, Ask of me
whatsoever thou wilt, and I will give it
thee. e
23 And he sware unto her, "Whatsoever
thou shalt ask of me, I will give it thee,
unto the half of my kingdom.
24 And she went forth, and said unto her
mother, What shall I ask 2 And she said,
The head of John the Baptist.
CHAP. VI.
Christ goes to the desert.
25 And she came in straight- ***
way with haste unto the king," An olymp.
and asked, saying, l will that —“t-
thou give me by and by in a 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
executioner, 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 gave it to the damsel: and the dam-
sel gave it to her mother.
29 And when his disciples heard of it,
they came and took up his corpse, and
laid it in a tomb.
30 T 'And the apostles gathered them-
selves 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
yourselves apart into a desert place, and
rest awhile : for "there were many coming
and going, and they had no leisure so much
as to eat.
32 "And they departed into a desert
place by ship privately.
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.
a Matt. 14. 2. Luke 3. 19.-b Lev. 18. 16. & 20. 21.1—c Or, an
in alard grudge.—d Matt. 14. 5. & 21.6.—e Or, kept him, or,
saved him.
f Matt. 14. 6.—g Gen. 40. 20.-h Esth. 5. 8, 6. & 7. 2.-i Matt.
14. 9.-k Or, one of his guard.—l Luke 9. 10.—m Matt. 14. 18.-
n Ch. 3. 20.—o Matt. 14. 13.
hundred others, Syriac, all the Arabic, all the
Persic, Coptic, AEthiopic, Gothic, Slavonic, Vul-
gate, two Itala, Origen, Pictor, 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] E&ntet, sought
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] Meytarazuy, probably go-
vernors of particular districts.
High captains] Xuxtagxois, literally, º OT
captains over a thousand men, military chiefs.
Chief estates] IIporous, probably such as might
be called nobles by title only, having no }.
civil or military; probably magistrates. See
KYPKE on the place. -
Verse 23. Unto the hal { my kingdom] A
noble price for a dance 1 This extravagance in
favour of female dancers has the fullest scope in
the East even to the present day. M. Anquetil
du Perron, in the preliminary discourse to his
Zend Avesta, p. 344. and 345, gives a particular
account of the dancers at Surat. This account
cannot be transcribed in a comment on the Gos-
pel 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 ob-
serves, that the rich vie with each other in the
presents they make them 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 com-
plete ascendancy over the Mogul Emperor JMaaz-
eddin, that he made her joint governess of the em-
pire 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 Israel extinguished ; he being a public repro-
wer of all their vices.
Verse 30. The apostles gathered themselves to-
gether]. For they went different ways before, by
two and two, ver, 7. and now they return and
meet Christ at Capernaum. -
Verse 31. Rest awhile] Rest is necessary for
those who labour; and a zealous preacher of the
Gospel will as often stand in need of it as a gal-
ley slave. -
Verse 33. The people] Or, oxx01, the multi-
283
Five thousand fed with
A.M., 4032, 34 || * And Jesus, when he
A. D. 28.
An olymp. came out, saw much people, and
was moved with compassion to-
ward 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 is 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
* pennyworth of bread, and give them to
eat 7
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. . .
40 And they sat down in ranks, by hun-
dreds, and by fifties.
41 And when he had taken the five
loaves and the two fishes, he looked up
to heaven, 8 and blessed, and brake the
loaves, and gave them to his disciples to
set before them ; and the two fishes di-
vided he among them all.
ST. MARK.
five loaves and two fishes.
42 And they did all eat, and *, *, *.
were filled. * . Lºº e º 'º e
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 T "And straightway he constrained
his disciples to get into the ship, and to
go to the other side before 'unto Beth-
saida, 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 the sea, they supposed it had been
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 mira-
a Matt. 9. 36. & 14, 14.—b Luke 9. 11.-c Matt. 14. 15. Luke
9. 12.-d Numb; 11; 13, 22. 2 Kings 4.43.—e. The Roman penny
is seven pence halfpenny; as Matt. 18.28.-f Matt. 14. 17. Luke
9. 13. John 6.9. See Matt. 15. 34. Ch. 8.5.
g 1 Sam. 9. 18. Matt. 26. 26.--h Matt. 14. 22. John 6. 17.-
i Or, over against Bethsaida.-k Matt. 14. 28. John 6, 16, 17.
—l See Luke 24, 28.-m Ch. 8. 17, 18.
tudes. This is wanting in many MSS. but it
seems necessary 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. JMuch 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 an
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 2
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 blest, 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 of his bounty.
Verse 43. Twelve baskets.] These were either
the baskets used by the disciples, see Matt. xiv.
20, or baskets belonging to some of the multitude,
wh& might have brought some with them to car.
*, *.
ry provisions, or other things necessary for the
sick, whom they brought to Christ to be healed.
Verse 44. Were about five º too et,
about, is omitted by a great majority of the best
MSS. and by the principal Versions. It is want-
ing in several editions : . Bengel, Wetstein, and
Griesbach, leave it out of the text. It is omitted
by some in the parallel place, Matt. xiv. 21. But
it stands without any variation 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 mi-
racle which could not be counterfeited, and a full
proof of the divinity of Christ.
Verse 45. To the other side before unto Beth-
saida] 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 seal
See all the parts of this wonderful transaction
considered, on Matt. xiv. 22—33. º
Verse 49. They supposed it had been a spirit]
That is, by whom the storm had been raised. . .
Verse 52. Their heart was hardened] See this
explained, Matt. xiv. 33.
Q94 .
wº
He heals many
A. M. 4032, cle of the loaves: for their * heart
A. D. 28.
An olymp. was hardened.
–88 tº 53 T " And when they had
passed over, they came into the land of
Gennesaret, and drew to the shore.
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
a Ch. 3. 5. & 16. 14.—b Matt. 14. 34.
CHAP. VII.
diseased persons, &c.
beds those that were sick, where **, *.
they heard he was. An ºlymp.
56 And whithersoever he en- ºf t-
tered, into villages, or cities, or country,
they laid the sick in the streets, and be-
sought him that ‘ they might touch if it
were but the border of his garment: and
as many as touched "him were made
whole.
c Matt. 9, 20. Ch. 5. 27, 28. Acts 19. 12.-d'Or, it.
Verse 53. The land of º This coun-
try lay on the coast of the sea of Galilee : it is
described by Josephus as being exceedingly plea-
sant and fertile. It had its name of Gennesaret
from 2, gen, a garden, and np sar, a prince, either
because the king had a garden there, or because
of its great fertility.
Verse 54. They knew him] Ezriyvoyºres, they
recollected him; for he had before preached and
wrought miracles in different places of the same
country.
Verse 56. Villages] Probably small towns near
cities.
Country] Villages at a distance from cities and
large public towns. See on Matt. xiv. 34–36.
Christ went about doing good—he confined his
ministry and miracles to no place—wherever he
went, they stood in need of his help ; and when-
ever they required 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.
Christ exposes their hy-
pocrisy, and shows that they had made the word of God of no effect by their traditions, 6–13. He shows
what things defile men, 14–16. And teaches his disciples in private, that the sin of the heart alone, lead-
£ng to vicious practices, defiles the man, 17—23. The account of the Syrophaenician woman, 24–30. He
heals a man who was dumb, and had an impediment in his speech, 31—37. -
A,”,” HEN " came together unto
An Ólymp. him the Pharisees, and
–89 tº certain of the scribes, which
came from Jerusalem.
2 And when they saw some of his dis-
ciples eat bread with "defiled, (that is to
say, with unwashen hands,) they found
fault.
3 (For the Pharisees, and all the Jews,
except they wash their hands A Mºº.
“oft, eat not, holding the tra- An olymp.
dition of the elders. —“–
4 And when they come from the 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.)
a Matt. 15. 1.-b Or, common.—c Or, diligently: in the origi-
nal, with the fist : Theophylact, up to the elbow.
NOTES ON CHAPTER 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 intend to make their prey.
Verse 2. They found fault..] This is wanting
in ABEHLV. nineteen others, and several Ver-
sions. JMill 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. Eaccept they wash the
the hand to the wrist—Unleºhey wash the
wp to the wrist, eat not. Several translations
are given of this word—that above is from Dr.
Lightfoot, who quotes a tradition from the Rab-
bins, stating that the hands were to be thus wash-
ed. This sort of washing was, and still conti-
nues to be an act of religion in the eastern coun-
tries. ... It is particularly commanded in the Ko-
ran, Surat v, ver, 7. "“O helievers, when ve
ands] IIvyan,
d Sextarius is about a pint and a half-e Or, beds.
wish to pray, wash Y. faces, and your hands up
to the elbows, and your feet up to the ancles.”
Which custom it is likely Mohammed borrowed
from the Jews. The Jewish doctrine is this, “If
a man neglect the washing, he shall be eradica-
ted from this world.” But instead of rvyan, the
jist or hand, the Codex Bezae has ruzyn, ſº
ly; and several of the Itala have words of the same
signification.
Verse 4. And when they come] This clause is
added by our translations, to fill up the sense;
but it was probably a part of the original : for eay
ax&oat is the reading of the Codex Bezae, Vul-
gate, Armenian, and most of the Itala. The
clause in my old MS. Bible is read thus: £1mil
thei turninge agein ſtu chepinge. The words
seem, essentially necessary to a proper under-
standing of the text; and if not admitted on the
above authority, they must be supplied in Italics,
as in our common translation.
Eaccept they º Or, dip ; for 3am'rt&oyºta's
may mean either. But instead of the word in the
text, the famous Codex Vaticanus. (B) eight
£285
The question about washings,
*A*, º. 5. Then the Pharisees, and
Ajiymp. scribes asked him, Why walk not
—ºtt— 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 washing of pots and cups: and many
other such like things ye do.
9 And he said unto them, Full 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;
1 1 But ye say, If a man shall say to his
father or mother, It is ' Corban. that is to
say, a gift, by whatsoever thou mightest
be profited by me; he shall be free.
a Matt. 15. 2.-b Isai. 29. 13. Matt. 15. 8.-c Or, frustrate —
d Exod. 20. 12. Deut. 5. 16, Matt. 15. 4.
others, and Euthymius, have gavtta ovarai, sprin-
fele. However, the Jews sometimes washed their
hands previously to their eating : at other times,
they simply dipped or plunged them into the water.
- % º IIornpiov ; any kind of earthen vessels.
. ots] Of measures—Éss-ov, from the singular
£eshs, a measure for liquids, formed from the La-
tin seartarius, equal to a pint and a half English.
See this proved by Wetstein, on this place. My
old MS. renders it ſi lićl 15.
Qf brazen vessels] Xaxxuay—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, xxway. 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 . unclean person sat or leaned on it
-a man with an issue—a leper—a woman with
child, &c. As the word 3aºrrugaovº, baptisms, is
applied to all these ; and as it is contended, that
this word and the verb whence it is derived, sig-
nify 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 im-
mersion, but also sprinkling and washing. The
cups and pots were washed; the beds and forms
perhaps sprinkled; and the hands dipped up to
tº,WriSt.
erse 5. Why walk not thy disciplesl See on
Matt. xv. grºw 3/ 'ples]
Verse 6. Honoureth me] Meriaa–but the Co-
der Bezºe and three copies of the Itala, have as
*****, loveth me —the Ethiopic has both read-
ings.
ST. MARK.
and different traditions.
12, And ye suffer him no more A* tº
to do aught for his father or his Ajiyip.
mother; —“tt-
13 Making the word of God of none ef.
fect through your tradition, which ye have
delivered: and many such like things doye.
14 T & And when he had called all the
people unto him, he said unto them,
Hearken unto me every one of you, and
understand:
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 concerning the parable.
18 And he saith unto them, Are ye so
without understanding also 7 Do ye not
perceive, that whatsoever thing from with-
out entereth into the man, it cannot de-
file him ;
19 Because it entereth not into his heart,
but into the belly, and goeth out into the
draught, purging all meats 7
e Exod. 21. 17. Lev. 20.9. Prov. 20. 20.—f Matt. 15. 5. & 23.
Verse 8. Washing of pots and cups, &c.] 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] Kaxo:—a strong irony.
How noble is your conduct from conscientious
attachment to your own traditions, ye have anni-
hilated the commandments of God .
That ye may keep) But garnahºre, that ye may
establish, is the reading of D. three others, Sy-
riac, all the Itala, with Cyprian, Jerom, and Ze-
no. Griesbach thinks it should be received in-
stead of the other. God’s law was nothing to
these men, in comparison of their own : hear a
case in point. “Rabba said, How foolish are
most men they observe the precepts of the di-
vine law, and neglect the statutes of the Rab-
bins !” JMaccoth, fol. 22.
Verse 10. For JMoses said, &c.] See all these
verses, from this to the 23d, explained Matt. xv.
3—20. -
Verse 13. Your tradition] D. latter Syriac, in
the margin, Saxon, and all ſhe Itala but one, add
ºrn Azapa, by your Foolish tradition: €open
ycuncan lage, your foolish law:—Anglo-Saxon.
Verse 14. he had called all the people]
But instead o vira, all, raxiv, again, is the
reading of BDL. latter Syriac, in the margin,
Coptic, JEthiopic, Saron, Vulgate, all the Itala
but one. JMill and Griesbach approve of this
reading.
Verse 19. Into the draught] See on Matt. xv. 17.
Purging all meats? For what is separated from
the different aliments taken into the stomach, and
thrown out of the body, is the innutritious parts
286
The Syrophaenician woman.
*** 20 And he said, That which
A. Giyºp. cometh out of the man, that de-
–Sºtt- fileth the man.
21 a For from within, out of the heart
of men, proceed evil thoughts, adulteries,
fornications, murders,
22 Thefts, b covetousness, wickedness,
deceit, lasciviousness, an evil eye, blas-
phemy, pride, foolishness:
23 All these evil things come from with-
in, and defile the man.
24 T "And from thence he arose, and
went into the borders of Tyre and Sidon,
and entered into a house, and would have
no man know it; but he could not be hid.
25 For a certain woman, whose young
daughter had an unclean spirit, heard of
him, and came and fell at his feet :
26 (The woman was a "Greek, a Syro-
phoenician 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 chil-
CHAP. VII.
Her daughter is healed.
dren first be filled: for it is not Aº
meet to take the children's bread, An Ólymp.
and to cast it unto the dogs. 99.4
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 T “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 mul-
titude, and put his fingers into his ears,
and * he spit, and touched his tongue:
a Gen. 6. 5. & 8. 21. Matt 15. 19 —l, Grcovetowsnesses, wick-
ednesses.—c Matt. 15. 21.
d Or, Gentile —e Matt. 15. 29.-f Matt. 9. S2. Luke 11. 14.—
g Ch. 8. 23. John 9. 6.
of all 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, Into the country between Tyre and Sidon. I
have adopted this translation from KYPKE, who
proves that this is the meaning of the word A. e8.o.
pua, in the best Greek writers.
Verse 25. A certain woman] See this account
of the Syrophoenician woman explained at large,
Matt. xv. 21–28. -
Verse 26. The woman was a Greek] Rosen-
muller has well observed, that all heathens or ido-
laters were called ‘Exxnvec, Greeks, by the Jews:
whether they were Parthians, Medes, Arabs, In-
dians, or AEthiopians. Jews and Greeks divided
the whole world at this period.
Verse 30. Laid upon the bed.] The demon hav-
ing tormented her, so that her bodily strength was
exhausted, and she was now laid upon the couch
to take a little rest. The JEthiopic, has a remark-
able reading here, which gives a very different,
and I think a better sense. And she found her
daughter CLOTHED, sITTING upon the couch, and
the demon 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 ao-
Yixaxºs literally signifies, one that cannot speak
plainly—a stammerer; yet it is certain also, that
the word means a àn; person ; and it is likely
that the person in question was dumb, because he
was deaf; and it is generall nd, that he who
is totally deqf is dumb also. most all the Ver-
Sions understand the word thus: and the conclu-
ding words seem to confirm this—He maketh both
the deaf to hear, and the DUMB, woºpovº, to speak.
Verse 33. And he spit, and touched his tongue]
This place is exceedingly difficult. There is
scarcely an action of our flord's life but one can
See an evident reason for, except this, Various
interpretations are given of it—none of them sa-
tisfies my mind. the Abbé Giradeau spiritualizes:
it thus: 1. He took him aside from the multitude—
When Christ saves a sinner, he separates him from
all his old evil companions, and from the spirit and
maxims of an ungodly world. 2. He put his fin-
gers in his ears—to show that they could be open-
ed 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 esteem-
ed, 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 looking to, and depending
upon him. 5. He groaned—to show the wretched
state of man by sin, and how tenderly concerned
God is for his present and eternal welfare; and
to intimate, that men should seek the salvation'
of God in the spirit of genuine repentance, with
strong crying and tears. 6. He said, Be ºpened: -
Sin is a shutting of the ears against the words of
God; and a tying of the tongue, to render it in-
capable of giving God due praise. But when the
all-powerful grace of Christ reaches the heart,
the ear is unstopped, and the man, hears distinct-
ly—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. r
•ºnd 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
- 287 -
At-
Four thousand miraculously
*** 34 And "looking up to hea-
A. olºr ven, " he sighed, and saith unto
—ººt him, Ephphatha, that is, Be
opened.
35 "And straightway his ears were open-
ed, and the string of his tongue was loosed,
and he spake plain.
36 And "he charged them that they
a u-
a Ch. 6.41. John 11.41. & 17. 1.-b John 11. 33. 38.
s] leak; and he looked up to heaven, as if to im-
}. assistance from above; and he groaned,
§: distressed because of his present affliction,
and thus implored relief: or not being able to
speak, he could only groan and look up, express-
ing by these signs, as well as he could, his af.
..flicted 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 impedi-
ment to his speaking was removed, so that he
spake properly. The original will admit of this
interpretation; and this, I am inclined to believe,
is the true meaning of this otherwise (to me and
many others) unaccountable passage.
Ver.34. Ephphathal Ethphathach, c.,N-ol)
Syriac. It is likely, that it was in this language
that our Lord spoke to this poor man: and be-
cause he had pronounced the word Ephphathach
with peculiar and authoritative emphasis, the evan-
gelist thought proper to retain the original word;
though the last letter in it could not be expressed
by any letter in the Greek alphabet.
Verse 35. He spake plain..] OgSoc, 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 evangelists. Another proof that Mark did not
abridge Matthew. For a practical review of the
ST. MARK.
fed with seven loaves.
A M. 4032.
A. D. 28.
An. Olvimu.
ºp
should tell no man: but the more
he charged them, so much the
more a great deal they publish-
ed it ; * -
37 And were beyond measure astonish-
ed, saying, He hath done all things well:
he maketh both the deaf to hear, and the
dumb to speak.
c Isai. 35. 5, 6. Matt. 11. 5.-d Ch. 5.43.
different important subjects of this chapter, see
Matt. xv. &c. and particularly 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 num-
ber, 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 good 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, mea-
sure, and time. As creation shows his majesty, so
providence shows his bounty. He preserves every
thing he has made, all depend on him; and by
him are all things supported. 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.
CHAPTER VIII.
Four thousand persons fed with seven loaves and a few small fishes, 1–8. Christ refuses to give any fur-
ther sign to the impertinent Pharisees, 10–12.
Warns his disciples against the corrupt doctrine of the
Pharisees and of Herod, 13–21. He restores sight to a blind man, 22–26. Asks his disciples what the
public thought of him, 27–30. Acknowledges himself to be the Christ, and that he must suffer, 31–33,
&
fore men, 34–38.
A; M: 492, TN those days * the multitude
A. D. 28. & e
An. Olymp. being very great, and having
–88 – nothing to eat, Jesus called his
disciples unto him, and saith unto them,
2 I have compassion on the multitude,
because they have now been **, 40.2.
JAnd shows that all his genuine disciples must take up their cross, suffer in his cause, and confess him be-
* © . 28.
with me three days, and have Aºr.
. 4.
nothing to eat : -ºº-ºººººº.
3 And if I send them away fasting to
their own houses, " they will faint by the
a Matt. 15. 32. Mark 6. 34.
b Isai. 60. 3, 4. Matt. 9, S6.
NOTES ON CHAPTER VIII.
Verse 1. The multitude being very great] Or,
rather, There was again a great multitude. In-
stead of raparoxxou, very great, I read ºraxty roa-
aou, again a
BDGLM. fourteen others, all the Arabic, #.
JEthiopic, Armenian, Gothic, Vulgate, and Itala,
and of many Evangelistaria. , Griesbach ap-
proves of this reading. There had been such a
multitude gathered together once before, who
288
great, which is the reading of
were fed in th e way. See chap. vi. 34,
C.
Verse 2. Having nothing to eat) If they had
brought any provisions with them, they were now
entirely expended; and they stood in immediate
need of a supply.
Verse 3. For divers of them came from far.]
And they could not possibly reach their respec:
tive homes without perishing, unless they got
food.
*is
The Pharisees imperlinently
A. M. 432, way: (for divers of them came
A. D. 28.
An. Olymp. from far.) -
99E * 4 And his disciples answered
him, From whence can a man satisfy these
men with bread here in the wilderness?
5 a 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
eople.
7 And they had a few small fishes ; and
b he blessed, and commanded to set them
also before 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 T And “straightway he entered into
a ship with his disciples, and came into
the parts of Dalmanutha.
11 d 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 genera-
tion.
13 And he left them, and entering into
the ship again, departed to the other side.
CHAP. VIII.
ask for more signs.
14 T * Now the disciples had a.º.º.
forgotten to take bread, neither An olymp.
had they in the ship with them –$ºtt–
more than one loaf.
15 ' And he charged them, saying, Take
heed, beware of the leaven of the Phari-
sees, and of the leaven of Herod.
16 And they reasoned among themselves, .
saying, It is & because we have no bread.
17 And when Jesus knew it, he saith
unto them, Why reason ye because ye
have no bread 2 "perceive ye not yet,
neither understand 2 have ye your heart
yet hardened? -
18 Having eyes, see ye not? and having
ears, hear ye not? and do ye not remem-
ber,
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
thousand, how many baskets full º: frag-
ments took ye up 2 And they said, Seven.
21 And he said unto them, How is it
that ye do not understand?
22 T And he cometh to Bethsaida; and
they bring a blind man unto him, and
besought him to touch him, a
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.
a Matt. 15. 34. See Chap. 6. 38.-b Matt. 14. 19. Ch. 6. 41.-
c Matt. 15.89.-d Matt. 12, 38. & 16. 1. John 6. 30.-e Matt. 16.
5.—f Matt. 16. 6. Luke 12. 1.
g Matt. 16.7.—h Ch. 6.52.—i Matt. 14.20. Ch. 6.43. Luke 9.
17. John 6. 13.−k Matt. 15. S7. Ver. 8.-l Ch. 6. 52. Ver. 17.—
m Ch. 7. 33. -
Verse 4, &c.] See on Matt. Xiv. 14. and xv. 35.
Verse 7. And they had a few small fishes] This
is not noticed in the parallel place, Matt. xv. 36.
Verse 10. Dalmanuthal See the note on Matt.
xv. 39.
Verse 12. And he sighed deeply in his spirit]
Or, having deeply groaned—so the word avao-
rewaga: properly means. He was exceedingly af.
fected at their obstinacy and hardness of heart.
See Matt. xvi. 1–4.
Verse 14. JNow the disciples had forgotten to
take bread] See all this to ver, 21. explained at |
large on Matt. xvi., 4–12. In the above chap-
ter, an account is given of the Pharisees, Saddu-
cees, and Herodians. - -
Verse 22. They bring a blind man writo him]
Christ went about to do good; ºad wherever he
came, he found some good to 5e 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 cure which
he was about to work.
Led him out of the town] Thus showing the in-
Vol. I. ( 37 y
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 illumination,
are afforded to the unfaithful inhabitants. Rev.
ii. 5. -
When he had spit on his eyes]. There is a simi-
lar transaction to this mentioned by John, chap.
ix. 6. It is likely this was done merely to sepa-
rate the eyelids; as in certain cases of blindness,
they are found always gummed together. It re-
quired 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 mi-
racle to separate the eyelids, and therefore natu-
ral 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 chap. vii.33. It has always been evident,
that false miracles have been wrought without
reason or necessity, and without any obvious ad-
289
The blind man completely healed.
A. M. 4032.
A. D. 28. -
An olymp. I see men as trees, walking.
—bºtt– 25 After that he put his 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,
saying, Neither go into the town, " nor
tell it to any in the town.
27 T * And Jesus went out, and his dis-
ciples, into the town of Cesarea Philippi:
and by the way he asked his disciples,
saying unto them, Whom do men say
that I am 7
28 And they answered, “John the Bap-
tist: 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.
ST. MARK.
24 And he looked up, and said,
Christ foretells his sufferings.

30 “And he charged them that Aº.
they should tell no man of him. A. §.
31 T And he began to teach —ººt-
them, that the Son of man must suffer
many things, and be rejected of the el-
ders, and of the chief priests, and scribes,
and be killed, and after three days rise
again. -
32 And he spake that saying openly.
ń. Peter took him, and began to rebuke
III].
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 T And when he had called the peo-
ple unto him with his disciples also, he
said unto them, & Whosoever will come
after me, let him deny himself, and take
• Matt & 4. ch.5, 43–8 Matt 16, 18. Luke 9, 18–e Matt. 14.
2.—d Matt. 16. 6. John 6. 69. & 11. 27.
vantage; and they have thereby been detected:
on the contrary, true miracles have always win-
dicated themselves by their obvious utility and
importance; nothing ever being effected by them
that could be performed by natural means.
If he saw aught.] Et, if, is wanting in the Sy-
ºriac, all theºeſºic and Arabic, and in the JEthio-
pic; and ru 8xerret; ; dost thou see any thing? is
the reading of CD. Coptic, AEthiopic, all the
•Arabic and Persic.
Verse 24. I see men as trees, walking.] His
sight was so imperfect, that he could not distin-
guish between men and trees, only by the motion
of the former.
Verse 25. And saw every man clearly.] But
instead of amayºrac, all men, several excellent
MSS. and the principal Versions, have azrayira,
all things, every object; 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 men-
tioned 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
manifestations of mercy may be, they are never-
theless the beginnings of the fulness of the bles-
sings of the Gospel of peace. Reader, art thou in
this man's state.” Art thou blind 2 Then come to
Jesus that he may restore thee. Hast thou a
neasure 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 Beth-
saida, for in going to his house, he was not to en-
ter into the village.
This miracle is not mentioned by any other
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.
e Matt. 16. 20.—f Matt. 16. 21. & 17. 22. Luke 9. 22.-g Matt.
10. 38. & 16. 24. Luke 9. 28. & 14, 27.
Verse 32. And he spake that saying] Concern-
ing the certainty and necessity of his sufferings—
openly; with great plainness, ragghoua, confidence,
or emphasis, so that the disciples now began fully
to understand him. This is an additional obser-
vation of St. Mark. For Peter's reproof, see on
Matt. xvi. 22, &c.
Verse 34...Whosoever will come after me] It
seems that Christ formed, on the proselytism of
the Jews, the principal qualities which he requi-
red in the proselytes of his covenant.
The first § of proselytism among the
Jews was, that he that came to embrace their re-
ligion, should come voluntarily, and that neither
force nor influence should be employed in this bu-
siness. 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,
proselyte 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 .# acquaintances. It
was on this ground that the Jews called prose-
lytism 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 iii. 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 ad-
mitted into the Jewish church as a proselyte, was,
that he should sºmit to the yoke of the Jewish
law, and bear iently the inconveniences and
sufferings with which a profession of the Mosaic
religion might be accompanied. Christ requires
the same condition, but instead 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 pro:
fession of Christ crucified, but also a cheerful
submitting to all the sufferings and persecutions
Q0ſ)
The transfiguration
A. M. 4032, º ©
*** up his cross, and follow me
A. Siyip. 35 For * whosoever will save
–88 tº his life shall lose it; but whoso-
ever 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 ?
CHAP. IX.
of our Lord.
37 Or what shall a man give in ****
T). 28.
exchange for his soul ?, An. Olymp.
38 "Whosoever therefore “shall –$ºtt–
be ashamed 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 Fa-
ther with the holy angels.
a John 12. 25.-b Matt. 10. 33. Luke 9. 26. & 12. 9.
c See Rom. 1. 16. 2 Tim. 1. 8. & 2. 12.
to *ch he might be exposed, and even to death
itself. -
The fourth condition was, that they should so-
lemnly 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. Follow 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, &c.
Verse 38. Whosoever—shall be ashamed of me]
Our Lord hints here at one of the principal rea-
sons of the incredulity of the Jews—they saw no-
thing in the person of Jesus Christ which corres-
ponded 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 earthl
glories and honours, he would have had a multi-
tude of partizans, 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
&cknowledged ; and poverty and affliction must
be borne; and death, perhaps, suffered in conse-
quence of becoming his disciples.
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 rejec-
tion 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, &c. and at the end of that chap-
ter. -
All the subjects contained in this chapter are
very interesting; but particularly, 1. The mirãº
culous feeding 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
servants of such a master must ever have kind
usage: the follower of such a teacher can never
want nor go astray. -
2. The necessity of keeping the doctrine of the
Gospel uncorrupt is strongly inculcated 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 doc-
trine must never be mixed with worldly politics.
Time-serving is abominable in the sight of God:
it shows that the person has either no fixed prin-
ciple of religion, or that he is not under the influ-
ence of any.
CHAPTER IX.
The transfiguration of Christ, and the discourse occasioned by it, 1–13. He casts out a dumb spirit which
his disciples could not, 14–29. He foretells his death, 30–32. The disciples dispute about supremacy,
and Christ corrects them, 33–37. Of the person who cast out demons in
hrist’s name, but did not fol-
tow him, 38–40. Every kind office done to the disciples of Christ shall be rewarded by him, and all inju-
ries done to them shall be punished, 41–42. The necessity of mortification and self-denial, 43–48. Of
the salting of sacrifices, 49, and the necessity of having union among the disciples of Christ, 50.
.A. M. 4032. ND he said unto them, “Ve-
A. D. 28. e
An. Olymp. rily 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 T “And after six days Jesus taketh
with him Peter, and James, and John, and
leadeth, them up into a high ºf ºn
mountain apart by themselves: An olymp.
and he was transfigured before — ºt-
them. --
3 And his raiment became shining, ex-
ceeding "white as snow; so as no fuller
on earth can white them.
4 And there appeared unto them Elias
a Matt. 16. 23. Luke 9. 27.-b Matt.jºſ. 30. & 25. S1. Luke
22, 18.-c Matt. 17. 1, Luke 9. 28.-d Dan. 7. 9. Matt. 28. 3.
NOTES ON CHAP. IX.
Verse 1. There be º This verse properly
belongs to the preceding chapter, and to the pre-
ceding discourse. It is in this connexion in Matt.
XVi. 27, 28. See the notes there.
, Verse 2. And after six days Jesus taketh with
him Peter, &c.) For a full account of the nature
and design of the transfiguration, see on Matt.
xvii. 1. &c.
JA high mountain] I have conjectured, Matt.
xvii. 1. that this was one of the mountains of Ga-
lilee, some say Hermon, some Tabor; but Dr.
Lightfoot thinks a mountain near Cesarea Philip-
pi to be more likely. 29]
f
He cures a man possessed
*** with Moses; and they were talk-
Aa. Ölymp. ing with Jesus.
—ººt- 5 And Peter answered and
said to Jesus, Master, it is good for us to
be here: and let us make three taberna-
cles; 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 a cloud that over-
shadowed them : and a voice came out of
the cloud, saying, This is my beloved Son:
hear him.
8 And suddenly, when they had looked'
round about, they saw no man any more,
save Jesus only with themselves.
9 * And as they came down from the
mountain, 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 T 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 “how it is written of the Son
of man, that he must suffer many things,
and “be set at nought.
13 But I say unto you, That * Elias is
indeed come, and they have done unto
him whatsoever they listed, as it is writ-
ten of him.
ST. MARK.
with a deaf and dumb spirit.
14 iſ f And when he came to A. M. 4082.
g ºn tº e , A. D. 28.
his disciples, he saw a great An oly.
multitude about them, and the ºf t-
scribes questioning 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 ques-
tion ye & with them?
17 And "one of the multitude answer-
ed 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 faith-
less 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
wallowed, foaming. -
21 And he asked his father, How long
is it ago since this came unto him 2 And
he said, Of a child.
22 And ofttimes it hath cast him 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
believe, all things are possible to him that
believeth.
a Matt. 17. 9.-b Mal. 4. 5. Matt. 17. 10–c Psa. 22. 6. Isai.
53. 2, &c. Dan. 9. 26.-d Luke 23. 11. Phil. 2. 7.-e Matt, 11.
14. & 17. 12. Luke 1. 17.
f Matt. 17. 14. Luke 9. 37.-g Or, among yourselves.—h Matt.
17. 14. Luke 9. S8.-i Or, dasheth him.—k Ch. 1. 26. Luke 9.
42. –l Matt. 17. 20. Ch. 11. 23. Luke 17. 6. John 11. 40.
Was transfigured] Four good MSS. and Ori-
gen add here, AND while THEY WERE PRAYING
he was transfigured ; but this appears to be added
from Luke ix. 29.
Verse 10. And they kept that saying] This
verse is wanting in two MSS. and one of the
Itala.
What the rising from the dead should mean.]
"oray ex virgoy avaşi, When he should arise from
the dead, is the reading of D. six others, Syriac,
all the Persic, Vulgate, all the Itala, and Jerom.
Griesbach approves 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 kai ºrws, AND How it
is written, I read ka9a03, AS ALSo it is written of
the Son of man, &c. This reading is supported
by AKM. seventeen others, the latter Syriac in
the margin, Slavonic, aud.Armenian. Some think
the propriety of adopting this reading is self-evi-
dent.
Verse 15. Were greatly amazed] Probably,
because he came so unexpectedly; but the cause
of this amazement is not very evident.
Verse 17. A dumb spirit] That is, a demon
who afflicted those in whom it dwelt, with an in-
capacity of speaking. The spirit itself could not
be either deafor dumb. These are accidents that
belong only to organized animate bodies.
See this case explained, Matt. xvii. 14, &c.
Verse 18. Pineth away]. By these continual
torments; 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 extraor-
dinary convulsions mentioned above. *
Verse 22. If THou canst Do 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. I can furnish 2.
sufficiency of power, if thou canst but bring faith
to receive it. Why are not our souls comp etely
healed? Why is not every demon cast out? Why
are not pride, self-will, love of the world, lust,
anger, peevishness, with all the other bad tem-
He foretells his sufferings.
A.M.4.2 24 And straightway the father
Ağ. of the child cried out, and said
- 89.3 with tears, Lord, I believe; 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 out of 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 “And when he was come into the
house, his disciples asked him privately,
Why could not we cast him out?
29 And he said unto them, This kind
can come forth by nothing, but by prayer
and fasting.
30 T 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
CHAP. IX.
Contention about precedency.
into the hands of men, and they ºº.
shall kill him ; and after that he A. ºr.
is killed, he shall rise the third – Sºkºl.
day.
º But they understood not that saying,
and were afraid to ask him. - -
33 iſ “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 them-
selves, who should be the greatest.
35 And he sat down and called the
twelve, and saith unto them; “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 ta-
ken him in his arms, he said unto them,
37 Whosoever shall receive one of such
children in my name, receiveth me: and
" whosoever shall receive me, receiveth
not me, but him that sent me.
38 T & And John answered him, saying,
Master, we saw one casting out devils in
a Matt. 17. 19.-b Matt. 17. 22. Luke 9. 44.—c Matt. 18. I. Luke
9.46. & 22. 24.
d Matt. 20. 26, 27. Ch. 10. 43.−e Matt. 18.2. Ch. 10. 16.-flyſatt.
10. 40. Luke 9. 48.-g Numb. 11. 28. Luke 9. 49.
pers and dispositions which constitute the mind
of Satan, entirely destroyed 2 Alas! it is because
we do not believe ; Jesus is able ; more, Jesus is
willing; but we are not willing to give up 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, latter Persic, JEthiopic, Gothic, and
three copies of the Itala. , Griesbach leaves it
out; the omission, I 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 ºvgle, after the Roman cus-
tom, 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 pro-
priety, as he has done here; Thou deaf and
dw irit, come out of him, and enter no more
into him Is the doctrine of demoniacal influence
false? If so, Jesus took the most direct method
to perpetuate the belief of that falsity, by accom-
modating himself so completely to the deceived
vulgar. But this was impossible, therefore the
doctrine of demoniacal influence is a true doc-
trine, otherwise Christ would never have given
it the least countenance or support.
Yº 29. Prayer and fasting] See on Matt.
XVII, 2 le .
|
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 ac-
count, and many new circumstances related.—
Another proof that Mark did not abridge Mat-
thew.
Verse 30. They—passed through Galileej 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. JMill 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 sub-
ject; but the other nine might have been igno-
rant of this matter, who were not present at the
transfiguration; and probably it is of these that
the evangelist speaks É. See the observations
on the transfiguration, Matt. xvii. 9, &c. and
xviii. 1. -
Verse 33. And being in the house] That is, Pe-
ter'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
...] It can scarcely be supposed, that a man,
who knew nothing of Christ, or who was only a
common exorcist, could be able to work a mira-
293
The man who casts out
*.*.*.* thy name, and he followeth not
An olymp. us: and we forbade him, be-
*** - cause 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
Iſlee
40 For "he that is not against us, is on
our part. -
41 ° For whosoever shall give you a cup
of water to drink in my name, because
ye belong to Christ, verily I say unto you,
he shall not lose his reward.
42 "And whosoever shall offend one of
these little ones that believe in me, it
is better for him that a millstone were
hanged about his neck, and he were cast
into the sea.
43 ° And if thy hand offend thee, cut
ST. MARK. .
devils in Christ's name.

it off: it is better for thee to en- A. M. 4082.
ter into life maimed, than having A: #.
two hands to go into hell, into –ººt
the fire that never shall be quenched:
44 & 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 having two feet to be cast into hell,
into the fire that never shall be quenched:
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 en-
ter 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.
a 1 Cor. 12. S.—b See Matt. 12.80. —c Matt. 10. 42.-d Matt. 18. 6.
Luke 17. 1.-e Deut. 13. 6. Matt. 5. 29. & 18, 8.
f Or, cause thee to offend; and so Ver, 45. 47.-g Isai. 66. 24.
Jude 16, 17-h Or, cause thee to offend.
cle in 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 commission, had retired
from accompanying the other disciples ; 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
demons as well as the other disciples.
He followeth not us]. This first clause is omit-
ted by BCL, three others, Syriac, Armenian,
Persić, 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—because he fol-
towed not us—because he did not attach himself
constantly to thee as we do, we thought he could
not be in a Pº 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 de-
mons would not be subject to him, and his work
could not prosper. A spirit of bigotry has little
countenance from these passages. . . 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 hºwy, ws, I would
read vºway, you, on the authority of ADSHV,
upwards of forty others, Syriac, Armenian, Per-
sic, Coptic, JEthiopic, Gothic, Slavonic, Vulgate,
Itala, Victor, and Opt. This reading is more
consistent with the context—He followed not Us,
—well, he is not against You ; and he who is not
against you in such a work, may be fairly presu-
med to be on your side.
There is a parallel case to this mentioned in
Numb. xi. 26–29. which, for the elucidation of
this passage, I will transcribe. “The Spirit rest-
ed 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 pro-
phecy in the camp. And Joshua–the servant of
Moses—said, My lord Moses, forbid them. And
Moses said unto him, Enviest THou for My sake 2
Would God that all the Lord's people were pro-
phets, and that the Lord would put his Spirit up-
on them.” The reader will easily observe, that
Joshua and John were of the same bigoted spirit;
and that Jesus and JMoses acted from the spirit of
candour and benevolence. See the notes on
Numb. 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 inertinguishable fire. This clause is
wanting in L. three others, the Syriac, and latter
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, latter
Persic, Coptic, and one Itala. Eternal fire is
the expression of Matthew. -
Verse 44. Where their worm dieth not] The
bitter reflection “I might have avoided sin, but
I did not; I might have been saved, but I would
not,” must be equal to ten thousand tormentors.
What intolerable anguish must this produce in a
damned soul!
Their worm. It seems every one has his worm,
his peculiar remorse for the evils he did, and for
the grace he rejected; while the fire, the state
of excruciating torment, is common to
Reader may the living God save thee from this
worm, and from this fire / Amen.
The fire is not quenched] The state of punish-
ment is continual ; there is no respite, alleviation,
nor end ?
• *
Verse 43–48, Thy hand—foot—eye—cause
294
*
The question
*** 49 For everyone shall be salt-
A.Şiyº. ed with fire, * and every sacrifice
—ºrt- shall be salted with salt.
50 " Salt is good: but if the salt have
CHAP. X."
|
about divorcé.
lost his saltness, wherewith will Aº.
ye season it 2 * Have salt in Anjymp.
yourselves, and "have peace
one with another.
a Lev. 2. 13. Ezek. 43. 24.—b Matt. 5, 18. Luke 14, 34.—c F.ph.
4. 29. Col. 4, 6.
d Rom. 12. 18. & 14. 19. 2 Cor. 18. 11. Heb. 12. 14.
thee to offend] See the notes on Matt. v.
,"30.
Verse 49. For every one shall be salted with
Jire] Every one of those who shall live and die in
sin; but there is great difficulty in this verse.
The Codex Bezae, and some other MSS. have
omitted the first clause; and several MSS. keep
the first, and omit the last clause—and every sa-
crifice shall be salted with salt. There appears
to be an allusion to Isa. lvi. 24. It is generally
supposed that our Lord means, that as salt pre-
serves the flesh with which it is connected, from
corruption; so this everlasting fire, to rvg ro
alo Cesov, this inconsumable fire, will have the pro-
perty not only of assimilating all things cast into
it to its own nature; but of making them incon-
sumable like itself. -
Scaliger supposes, that instead of rag-rugi, raag
ºrugia, every sacrifice #. 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 influ-
ence of the Spirit of God in the hearts of be-
lievers, 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 un-
quenchable fire.” Perhaps the whole is an allu-
sion to the purification of vessels, and especially
such metallic vessels as were employed in the
service of the sanctuary. Probably the following
may be considered as a parallel text: Every
thing that may abide the fire, ye shall make go
£hrough the fire, and it shall be clean : and all
the pains of the damned. They
that abideth not the fire, ye shall make go through,
the water, Numb. xxxi. 23. Ye, disciples, are the
Lord's sacrifice: ye shall go through much tribu-
lation, 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 #; wp, martyred, this shall
be a means of establishing more fully the glad ti-
dings of the kingdom; and this spirit shall pre-
serve all who believe on me from the corruption.
of sin, and from eternal perdition. That converts
to God are represented as his offering, see Isai.
lvi. 20, the very place which our Lord appears
to have here in view.
If this passage be taken according to the com-
mon meaning, it is awful indeed! Here may be
seen the greatness, multiplicity, and eternity, of
suffer without
being able to die; they are burned without be-
ing consumed; they are sacrificed without be-
ing 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 etermity; 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 si-
lence 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 pro-
ved in the note on Matt. v. 13.
CHAPTER X.
The Pharisees question our Lord concerning divorce, 1–12. Little children are brought to him, 13–16.
The person who inquired how he might inherit eternal life, 17–22.
What they shall receive who have left all for Christ and his Gospel, 28–31. He fore-
be saved, 23–27.
tells his death, 32—34. James and John desire places of pre-eminence, 35–41.
How difficult it is for a rich man to
Christ shows them the
necessity of humility, 42—45. Blind Bartimeus healed, 46–52.
**** ND a he arose from thence,
Ajiyip. and cometh into the coasts
—ººl of Judea by the farther side of
Jordan: and the people resort unto him
again; and, as he was wont, he axº.
taught them again. An Olymp.
2 T b And the Pharisees came -98: tº
to him, and asked him, Is it lawful for a .
a Matt. 19. 1. John 10,40 & 11.7.
b Matt. 19. 3.
NotEs on CHAPTER x.
Verse 1. . He arose] Kazatºey ayag-aº may be
translated, he departed thence. The verb avis-nºt
has this sense in some of the purest Greek wri-
ters. See Kypke. Many transactions took place
between those mentioned in the preceding chap-
ter, and these that follow, which are omitted b
Matthew and Mark; but they are related bot
by Luke and John. See Lightfoot, and Bishop
JWewcome. -
Verse. 2. Is it lawful for a man to put away.
his wife 3) See this question about divorce, large-
ly explained on Matt xix. 3—12.
Q95
Little children are *
A. M. 4083. - tº iſ a ?
**, * man to put away his wife
Ajº. tempting him.
—“tt— 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.
6 But from the beginning of the creation
* God made them male and female.
7 * For this cause shall a 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 to-
gether, 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, "Whosoever
shall put away his wife, and marry ano-
ther, committeth adultery against her.
12 And if a woman shall put away her
husband, and be married to another, she
committeth adultery. -
13 T “And they brought young children
to him that he should touch them: and his
8T. MARK.
•
brought to Christ.
disciples rebuked those that ºf ſº,
brought them. An olymp.
14 But when Jesus saw it, he -ºº ºl
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 I say unto you, * Whosoever
shall not receive the kingdom of God as
a 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 T * 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 2
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 not commit adultery, Do not kill,
Do not steal, Do not bear false witness,
Defraud not, Honour thy father and mo-
ther. 5.
20 And he answered and said unto him,
Master, all these have I observed from
my youth. -
21 Then Jesus beholding him, loved
a Deut. 24. 1. Matt. 5. S1. & 19. 7.-b Gen. 1. 27. & 5. 2.--
e Gen. 2. 24. 1 Cor. 6. 16. Ephes. 5. 31.-d Matt. 5. 32. & 19.
9. Luke 16. 18. Rom. 7. 3. 1 Cor. 7. 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 divor-
cing her husband, that the husband had of divor-
cing his wife ; and yet this is not recorded any
where in the Jewish laws, as far as I can find,
that the woman had such a right. Indeed were
the law which gives the permission all on one side,
it would be unjust and oppressive ; 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 wo-
men 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 permitted 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 Itala reads in sinu swo-‘‘ in his bo.
som.” Jesus Christ loves 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 2
.4nd blessed them.] Then, though little chil-
29
e Matt. 19. 13. Luke 18. 15.-f 1 Cor. 14. 20. 1 Pet. 2. 2.--
g Matt. 12. S.—h Matt. 19. 16. Luke 13. 18.-i Exod. 20. 14.
4| Rom. 18.9.
dren, they were capable of receiving Christ's
blessing. If Christ embraced them, why should
not his church embrace them P Why not dedi-
cate them to God by baptism 2 whether that be
performed by sprinkling, washing, or immersion ;
for we need not to dispute about the mode : on
this point let every one be fully persuaded 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 chil-
dren, and among them those whose creed does
not prevent them from using infant baptism, de-
priving their children of an ordinance by which
no soul can prove that they cannot be profited ;
and through an unaccountable bigotry or care-
lessness withhold from them the privilege of even
a nominal dedication to God ; and yet these very
. are ready enough to fly for a minister to
aptize 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 1 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. &c.
Verse 21. Then Jesus beholding him] Looking
earnestly, sagaejac, or affectionately upon him,
loved him, because of his youth, his earnestness,
and his sincerity.
One thing thou lackest] What was that 2 A
heart disengaged from the world, and a complete
Evil of riches.
A. M. 403S. hi © e e
º, º him,and said unto him, one thing
Ajiymp. thou lackest: go thy way, sell
—Sºlº l whatsoever thou hast, and give
to the poor, and thou shalt have “treasure
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 pos-
SeSSIOI)S,
23 T b 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 en-
ter into the kingdom of God.
25 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.
26 And they were astonished out of
measure, saying among themselves, Who
then can be saved 7
27 And Jesus looking upon them saith,
With men it is impossible, but not with
God; for "with God all things are possible.
28 T *Then Peter began to say unto him,
#. we have left all, and have followed
thee.
CHAP. X.
He foretells his dai" -
29 And Jesus answered and *, *, *.
said, Verily I say unto you, Anjimyº.
There is no man that hath left tºº ºl
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 an hundred-
fold now in this time, houses, and bre-
thren, and sisters, and mothers, and chil-
dren, and lands, with persecutions: and
in the world to come eternal life.
31 But many that are first shall be last;
and the last first.
32 T "And they were in the way going
up to Jerusalem; and Jesus went before
them: and they were amazed ; and as
they followed, they were afraid. “And
he took again the twelve, and began to
tell them what things should happen unto
him,
33 Saying, Behold we go up to Jerusa-
lem; and the Son of man shall be deli-
vered unto the chief priests, and unto the
scribes; and they shall condemn him to
death, and shall deliver him to the Gen-
tiles:
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.
a Matt. 6, 19, 20. & 19. 21. Luke 12. 33. & 16.9—b Matt. 19.
28. Luke 18. 24.—c Job 31. 24. Ps. 52. 7. & 62. 10. 1 Tim. 6. 17.
—d Jer. 32.17. Matt. 19. 26. Luke 1. 37.
renunciation of it and its concerns; that he might
become a proper and successful labourer in the
Lord's vineyard. See Matt. xix. 21. 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 emi-
ment 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 2 and who believes it?
Verse 29. And the Gospel's] Read, for the sake
of the Gospel. I have with Griesbach adopted
syszgy, for the sake, on the authority of BCDEGH
KMS. V. sixty others, and almost all the Ver-
SłońS. -
Verse 30. In this time] Ey ro taugo 'rovira, 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 {...} #. is added by K. upwards of
sixty others, AEthiopic, 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
inflat opposition to the text have said, they are
all to be understood spiritually. But thus far is
plain, that though those who have left all for the
VoI. I. ( 38 ) -
e Matt. 19. 27. Luke 18. 28.--ſ 2 Chron. 25.9. Luke 18. S0.-
g Matt. 19. 30. & 20, 16. Luke 13. 30.-h Matt. 20. 17. Luke 18.
31.-i Ch. 9. 21. & 9. § 1. Lulco 9. 22. & 18.31.
sake of Christ, do find among genuine Christians,
iritual relatives, which are as dear to them as
athers, mothers, &c. yet they have the promise
of receiving a hundred fold, often literally ful-
filled; for wherever a Christian travels among
Christians, the shelter of their houses, and the pro-
duct of their lands, are at his service as far as they
are requisite. Besides, these words were spoken
primarily 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 fol-
lowers of Christ, be provided with every thing
necessary in all places, as if the whole were their
own. I have often remarked that the genuine
messengers of God in the present day, have, as
noted above, this promise literally fulfilled.
With {...”. For while you meet with
nothing but kindness from true Christians, you
shall be despised, and often afflicted by those who
are enemies to God and goodness—but for your
comfort ye shall have in the world to come, atava
To egx0A, evo, the coming world (that world which
is on its way to meet '...} eternal life.
Verse 32. And he took again the twelve] Or
thus: For having again taken the twelve, &c. I
translate kau, for, which signification it often
bears, see Luke i. 22. John xii. 35. and else-
where. This gives the reason of the wonder and
fear of the disciples, FoR he began to tell them on
the way what was to befall him. This sense, of
297
- ºames and John seek
*** 35 T * And James and John,
An. 8;. the sons of Zebedee, come unto
—ººl him, saying, Master, we would
that thou shouldest do for us whatsoever
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
that I drink of ? and be baptized with the
baptism that I am baptized with ?
39 And they say unto him, We can.
And Jesus said unto them, Ye shall in-
deed drink of the cup that I drink of;
and with the baptism that I am baptized
withal shall ye be baptized: sº
40 But to sit on my right hand and on
my left hand, is not mine to give; but it
shall be given to them for whom it is pre-
pared.
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;
ST. MARK.
for pre-eminence.
and their great ones exercise ºf ſº
g . D. 29.
authority upon them. An Olymp.
43 *But so shall it not be -ºº ºl
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. -
45 For even ‘ the Son of man came
not to be ministered unto, but to minis-
ter, and 5 to give his life a ransom for
many. -
46 T "And they came to Jericho: an
as he went out of Jericho with his disci-
ples and a great number of people, blind
Bartimeus, the son of Timeus, sat by the
highway-side begging. -
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 mer-
cy on me !
49 And Jesus stood still, and command-
ed 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.
a Matt. 20. 20.-b Matt. 20. 24.—c Luke 22. 25.-d Or, think
good.—e Matt. 20. 26, 28. Ch. 9. 35. Luke 9. 48.
-** --- -- - - - ------
kai I find is also noticed by Rosenmuller. See on
Matt. xx. 17–19.
Verse 35. Jind 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 re-
quest as if from herself; Jesus knowing whence
it had come, immediately addressed himself to
James and John, who were standing by ; and the
mother is no further concerned in the business.
Sce the note on Matt. xx. 20.
Verse 37. In thy glory.] In the kingdom of thy
glory—three MSS. Which kingdom they ex-
pected to be established on earth.
Verse 38. And be baptized] or be baptized.
Instead of zai and, h or, is the reading of BCDL.
..five others, Coptic, Armenian, latter 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 on Matt.
XX. 24–28.
Verse 46. Blind Bartimeus] no bar, in Syriac
signifies son. It appears that he was thus named
because Timeus, Talmews, or Talmai, was the
name of his father, and thus the son would be
called Bar-talmeus, or Bartholomew. Some sup-
pose u12; Tuº, aucu, the son of Timeus, to be an in-
terpolation. Bartimeus the son of Timeus, o rvºp-
x2c, THE blind man. It was because he was the
298 g
*
f John 13. 14. Phil. 2. 7...—g Matt. 20. 28. 1 Tim. 2. 6. Tit. º. f*,
h Matt. 20. 29. Luke 18. 35.
most remarkable, that this evangelist 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
something of the kind, which kept him from the
inclemency of the weather; 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 incum-
brances, as this blind man was to throw aside his
garment, we should have fewer delays in conver-
sions 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 introduction 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 instrumentality of some itinerant preachers
sent from England. Many, both whites and blacks,
were brought to an acquaintance with God, who
bought them. Two of these, a white man and a
negro, meeting together, began to speak con-
cerning the goodness of God to their souls (a cus-
tom which has ever been common among truly re-
ligious people.) Among other things they were
led to inquire how long each had known the sal-
vation of God; and how long it was after they
were convinced of their sin and danger, before
each got a satisfactory evidence of pardoning
Christ sends his disciples
*A*ſ, * 51 And Jesus answered and
An Óiymp, said unto him, “What wilt thou
- *** - that I should do unto thee? The
blind man said unto him, Lord, that I
might receive my sight.
a Matt. 20. 32, 84. Luke 7. 22.
mercy. The white man said, “I 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 I received the knowledge of salva-
tion by the remission of sins.” “But what was
the reason,” said the white man, “that you found
salvation sooner than I did P’” “This is the rea-
son,” replied the other, “you white men have
much clothing 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 instantly, and run to him.”
Thus the poor son of Ham illustrated the text
without intending it, as well as any doctor in the
universe. People who have been educated in the
principles of the Christian religion, imagine them-
selves, on this account, 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
CHAP. XI.
for an ass and her colt.
52 And Jesus said unto him, ***
Go thy way; ºthy faith hath A. olºp.
* made thee whole. And im- - 89"
mediately he received his sight, and fol-
lowed Jesus in the way.
b Matt. 9. 22. Ch. 5. 34.—c Or, saved thee.
Jesus. See this miraculous cure explained at
large on Matt. xx. 29–34.
Verse 51. Lord, that I might, &c.] The Codex
Bezºe, and some copies of the Itala, have Kugle
gaſ33eu, O Lord, my teacher.
Verse 52. Followed Jesus in the way.] Instead
of ra. Ina ov, Jesus, several eminent critics read
avºra, him. This is the reading of ABCDL. four-
teen others; Coptic, JEthiopic, Armenian, latter
Syriac in the margin, two Persic, Vulgate, all
the Itala, and Origen, once. JESUs is the com-
mon reading, but this sacred name having occur-
red so immediately before, there could be no me-
cessity for repeating it here, nor would the repe-
tition have been elegant.
This very remarkable cure gives us another
proof, not only of the sovereign power, but of the
benevolence of Christ; nor do we ever see that
sovereign power used, but in the way of benevo-
lence. 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 men 2 No | We must take great heed not to
attribute to his sovereignty, acts which are in-
consistent with his benevolence and mercy. I am
afraid this is a prevailing error; and that it is
not confined to any religious party exclusively.
CHAPTER XI.
Christ rides triumphantly into Jerusalem, 1–11.
temple, 15–17.
The barren fig-tree cursed, 12–14.
The scribes and chief priests are enraged, 18.
23. Directions concerning prayer and forgiveness, 24–26.
He cleanses the
Reflections on the withered fig-tree, 19–
The chief priests, &c. question him by what
authority he did his works, 27, 28. He answers, and confounds them, 29–33.
*** ND * when they came nigh
An Ólymp. to Jerusalem, unto Beth-
CC. I. 1.
—ººt- phage and Bethany, at the mount
of Olives, he sendeth forth two of his dis-
ciples,
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 him.
a Matt. 21. 1. Luke 19. 29. John 12, 14.
NOTES ON CHAPTER x1.
Verse 1. He sendeth—two of his disciples] This
was done but a few days before the pass-over.
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 the heathen, that had previously been used
for any domestic or agricultural purpose; and
those which had never been yoked, were con-
sidered as sacred. See several proofs of this in
the note on Numb. xix. 2. and add this from Ovid:
3 And if any man say unto you, A.M.4033.
"Why do ye this? say ye that Ağ.
the Lord hath need of him; and 99% º
straightway he will send him hither.
4 And “they went their way, and found
the colt tied by the door without, in a place
where two ways met; and they loose him.
5 And certain of them that stood there
said unto them, "What do ye, loosing
the colt 2
b Matt. 21.3, 6–c Luke 19. 33.—d Luke 19. 33.
Bos tibi, Phoebus ait, solis occurret in arvis,
JWullum passa jugum curvique immunis aratri.
Met. lib. iii. v. 10.
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 hi-
ther.] From the text, I thinkitis exceedingly plain,
that our Lord did not beg, but borrow the colt;
therefore the latter clause of this verse should be
understood as the promise of returning him. Is
G)
Aºy
He rides into Jerusalem.
A. M. 4038.
A. º, even as Jesus had commanded:
—“tt- 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 trees, and strewed them in the way.
9 And they that went before, and they
that followed, cried, saying, "Hosanna!
Blessed is 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: “Hosanna in the highest!
ST. MARK.
6 And they said unto them
The fruitless fig-tree cursed.
11 "And Jesus entered into Aº,
Jerusalem, and into the temple: An Óiyº.
and when he had looked round –ººl tº
about upon all things, and now the even-
tide was come, he went out unto Bethany
with the twelve. -
12 iſ “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 of
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 it.
a Matt. 21. 8.—b Ps. 113. 26.-c Ps. 148. l.
not the proper translation the following 2 flnd
#. any one say to you, Why do ye this? Say; The
ord hath need of him, and will speedily send
him back hither—x at ev6e&c &vºrov aros-exact ade.
Some eminent critics take the same view of the
passage. e
Verse 6. And they let them go] Having a full
assurance that the beast should be safely and
speedily restored. &
Verse 10. In the name of the Lord]_Qmitted
by BCDLU. some others, and several Versions.
Griesbach leaves it out. g
Hosanna in the highest 'J. See on Matt. Xxi. 9.
Verse 11. When he had looked round about up-
on all things] He examined every thing—to see if
the matters pertaining to the divine worship were
properly conducted, to see that nothing was want-
ing—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 gatheringfigs
get. This I am fully persuaded is the true sense
of this passage, ovyap my walpox avkov. For a proof
that zºlpoc here signifies the time of gathering the
figs, see the LXX. in Psal. i. 3. . He bring eth
forth his fruit, ey caupo avºrov, in his season ; i. e.
in the time in which fruits should be ripe, and fit
for gathering. See also Mark xii. 2. And at the
season, to wºupo, the time of gathering the fruits
of the vineyard. Matt. xxi. 34. When the time
of the fruit drew near ; ; walpox ray zapºray, the
time in which the fruits were to be gathered, for
it was then that the Lord of the vineyard 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. Thou
'halt come to thy grave in FULL AGE, like as a
ºock of corn cometh in his season ; wara walpoy,
the time in which it should be reaped.
When our Lord saw this fig-tree by the way-
, apparently flourishing, he went to it to gather
of the figs—being on the way-side, it was
*ivate, but public property; and any travel-
lan equal right to its fruit. As it was not
he time for gathering in the fruits, and yet
e time when they were ready to be ga-
ur Lord with propriety expected to find
it as this happened about five days be-
d Matt. 21. 12.-e Matt. 21. 18.-f Matt. 21. 19.
fore that pass-over on which Christ suffered, and
the pass-over that year fell on the beginning of
JApril, it has been asked, “how could our Lord
expect to find ripe figs in the end of JMarch 27,
Answer, because figs were ripe in Judea as ear-
ly as the pass-over. Besides, the fig-tree puts
forth its fruit first, and afterward its leaves. In-
deed this tree, in the climate which is proper for
it, has fruit on it all the year round, as I have of.
ten seen. All the difficulty in the text may be
easily removed by considering that the climate of
Judea is widely different from that of Great Bri-
tain. The summer begins there in JMarch, and
the harvest at the pass-over, as all travellers into
those countries testify : therefore as our Lord met
with this tree five days before the pass-over; it is
evident, 1st, That it was the time of ripe figs;
and 2dly, That it was not the time of gathering
them, because this did not begin till the pass-
over, and the transaction here mentioned took
place five days before.
For further satisfaction on this point, let us sup-
pose, 1. That this tree was intended to point out
the state of the Jewish people. 1. They made a
profession of the true religion. 2. They consi-
dered themselves the peculiar people of God, and
despised and reprobated all others. 3. They were
only hypocrites, having nothing of religion but
the profession, leaves, and no fruit. .
iſ' hat our Lord's conduct towards this tree
is to be considered as emblematical of the treat-
ment, and final perdition which was to come up-
on this hypocritical and ungodly nation. 1. It
was a proper time for them to have borne fruit:
Jesus had been preaching the doctrine of repent-
ance 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 requirefruit, goodfruit,
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 againstit; 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 resentment at being disappoint-
ed at not finding fruit on it, but to point out unto
his disciples, the wrath which was coming upon
300
He purifies the temple.
A.M., 40.3, 15 T * And they come to Je-
A. D. 29. sº
A. olºp. rusalem: and Jesus went into
—Sº the temple, and began to cast
out them that sold and bought in the tem-
ple, and overthrew the tables of the mo-
ney-changers, and the seats of them that
sold doves;
16 And would not suffer that any man
should carry any vessel through the tem-
ple.
17 And he taught, saying unto them, Is
it not written, "My house shall be called
* of all nations, the house of prayer 2 but
°ye have made it a den of thieves.
18. And * the scribes and chief priests
heard it, and sought how they might de-
stroy him: for they feared him, because
* all the people was astonished at his doc-
trine.
19 And when even was come, he went
out of the city.
20 T & 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 cursedstis withered away.
22 And Jesus answering saith unto them,
* Have faith in God.
23 For ºverily I say unto you, That
whosoever shall say unto this mountain,
Be thou removed, and be thou cast into
the sea; and shall not doubt in his heart,
CHAP. XI.
The importance of faith in God.
but shall believe that, those º ſº.
things which he saith shall come A. olymp.
to pass; he shall have whatso-, -ºttº:
ever he saith. ..
24 Therefore I say unto you, *What
things soever ye desire, when ye pray,
believe that ye receive them, and ye shall
have them.
25 And when ye stand praying, 'forgive
if ye have aught against any : that your
Father also which is in heaven may for-
give you your trespasses.
26 But "if ye do not forgive, neither
will your Father which is in heaven for-
give your trespasses.
27 T And they come again to Jerusa-
lem : " and as he was walking in the tem-
ple, 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 2
29 And Jesus answered, and said unto
them, I will also ask of you one * ques-
tion, and answer me, and I will tell you
by what authority I do these things.
30 The baptism of John, was it from
heaven, or of men' answer me.
31 And they reasoned with themselves,
saying, If we shall say, From heaven; he
will say, Why then did ye not believe
him 7 §
32 But if we shall say, Of men; they
a Matt. 21. 12. Luke 19. 45. John 2. 14.—b Isai. 50. 6, 7.-
c Or, a house of prayer for all nations 3–d Jer. 7, 11.-e Matt.
21. 45, 46. Luke 19, 47.-f Matt. 7, 28. Ch. 1. 22. Luke 4. 32.--
g Matt. 21. 19.
h Or, Have the faith of God.—i Matt. 17. 20. & 21. 21. Luke
17. 6.—k Matt. 7, 7. Luke 11.9. John 14, 18. & 15. 7. & 16.24.
James 1, 5, 6.-l Matt. 6. 14. Col. 8. 18.-m Matt. 18. S5.--
n Matt. 21.23. Luke 20 1.- o Or, thing.
a people who had now nearly filled up the mea-
sure of their iniquity.
A fruitless soul that has had much cultivation
bestowed on it, may expect to be dealt with as
God did with this unrighteous nation. See on
Matt. xxi. 19, &c.
Verse 15. And they come] Several MSS. and
Versions have ºraxty, again. This was the next
day after our Lord's triumphal entry into Jeru-
Salem, forwon the evening of that day he went to
Bethany, and lodged there, ver. li. and Matt.
xxi. 17. and returned the next morning to Jeru-
Salem.
Verse 16. Should carry any vessel] Among the
Jews the word '72 keli, vessel, had a vast latitude
of meaning, it signified arms, Jer. xxi. 4. Ezek.
ix. 1. clothes, Deut. xxii. 5. and instruments of
"music, Psal. lxxi. 22. It is likely that the evan-
gelist uses the Greek word awevo; in the same
sense, and by it points out any of the things which
were bought and sold in the temple.
Verse I7. And he taught—them] See on Matt.
XXi, 12.
Verse 19. He went out of the city.] To go to
Bethany.
, Verse 22. Havefaith in God..] EXere rusty Qecu
ts a mere Hebraism; have the#of God, i. e.
have strong faith, or the strongest faith, for thus
the Hebrews expressed the superlative degree; so
the mountains of God, mean exceeding great
ºntains, the hail of God, exceeding great hail,
C.
Verse 25. When ye stand praying]. This ex-
pression may mean no more than, When ye are
disposed, or have a mind to pray, i. e. whenever
ye perform that duty. A.". 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 &
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 Itaña, and Theo-
phylact.
Verse 27–33. See on Matt. xxi. 23–27.
Verse 32. They feared the people]. Or rather,
We fear, &c. Instead of eq930wy: o, they feared ;
the Codex Bezde, seven others, latter Syriac, Ara-
bic, Coptic, JEthiopic, Armenian, Vulgate, and
all the Itala, read pogovacy, or pogov/webz. The
common reading appears to me quite improper.
... We fear the people. Bay, if, before girakºy, we
shall say, is omitted by ABCEFGHLS. and more
301
º
Parable of the
Aºi, º feared the people: for "all men
An olymp. counted John, that he was a
–88 tº prophet indeed. -
33-And they answered and said unto
ST. MARK.
wicked husbandmen.
Jesus, We cannot tell. And Je- a, , º,
sus answering saith unto them, A. Giyºr.
Neither do I tell you by what –Sºlº b-
authority I do these things.
a Matt. 3. 5. &
14. 5. Ch. 6. 20.
than fifty others. Bengel leaves it out of the
text, and puts a note of interrogation after Eé
avégazroy; and then the whole passage reads thus:
But shall we say, Qf men & They feared the peo-
ple, &c. This change renders the adoption of
3.080pxey, we fear, unnecessary. , Several critics,
refer this mode of distinguishing the text.—
owever 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
falsehood. They told the lie, and so escaped for
the present.
1. Envy, malice, and double-dealing have al-
ways a difficult part to act, and are ultimately
confounded by their own projects, and ruined by
their own operations. On the other hand, sim-
plicity and sincerity, 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 transac-
tion, 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 philosopher, mo-
ralist, and divine, as well as that of the Saviour
of sinners. In his hand, every providential oc-
currence, 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 wnfruitful trees,
with every ordinary occurrence, were so many
grand texts, from which he preached the most
illuminating and impressive sermons, for the in-
struction 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,
Let 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. The Pharisees and Herodians,
question him about paying tribute to Cesar, 13–17.
18–27. A scribe questions him concerning the chief commandment of the law, 28–34.
the scribes, why the JMessiah is called David's son, 35–37.
The Sadducees question him about the resurrection,
Christ asks
He warns his disciples against the scribes,
38––40. Of the widow that cast two mites into the treasury, 41–44.
**** ND “he began to speak
An. Olymp. unto them by parables. A
—ºtº- certain man planted a vineyard,
and set a hedge about it, 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 hus-
bandmen a servant, that he might receive
from the husbandmen of the fruit of the
vineyard.
3 And they caught him, and beat him,
and sent him away empty.
4 And again he sent unto them *, *, *.
another servant; and at him Anjºymp.
they cast stones, and wounded -*-
him in the head, and sent hum away shame-
fully 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.
7 But those husbandmen said among
themselves, This is the heir ; come, let
a Matt. 21. 33.
* NOTES ON CHAPTER 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 in the head'] Or rather, as most learned men
agree, they made short work of it, an eqaxataway.
We have followed the Vulgate, illum in capite
vulneraverunt, in translating the original, wound-
ed him in the head, in which signification I believe
the word is found in no Greek writer. Ayazepa-
Mauaoa at signifies to sum up, to comprise, and is
used in this sense by St. Paul, Rom. xiii. 9. From
the parable we learn, that these people were de-
termined to hear no reason, to do no justice, and
to keep the possession and the produce by vio-
lence; therefore they ºlfilled their purpose in
302
Luke 22. 9. *
the fullest and speediest manner, which seems to
be what the evangelist 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 x.5090xha'avºres, they
cast stones, be omitted, as it is by BDL. the Cop-
tic, Vulgate, and all the Itala.
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

The question about
A.M. 4038 us kill him, and the inheritance
A. D. 29.
A. olymp. shall be ours.
–991 tº 8 And they took him, and killed
him, and cast him out of the vineyard.
9 What shall therefore the Lord of the
vineyard do? he will come and destroy
the husbandmen, and will give the vine-
yard unto others.
10 And have ye not read this scripture;
a The stone which the builders rejected is
become the head of the corner:
11 This was the Lord’s doing, and it is
marvellous in our eyes?
12 b 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 T & And they sent 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 teach-
est 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 7
But he, knowing their hypocrisy, said
unto them, Why tempt ye me 2 bring me
a "penny, that I may see it. -
16 And they brought it. And he saith
unto them, Whose is this image and su-
perscription ? And they said unto him,
Cesar’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.
18 || * Then come unto him the Sad-
ducees, " which say there is no resurrec-
tion; and they asked him, saying,
19 Master, É Moses wrote unto us, If a
CHAP. XII.
the resurrection.
man's brother die, and leave his *.*.*.*.
wife behind him, and leave no An ºlymp.
children, that his brother should ºth
take his wife, and raise up seed unto his .
brother. ... s . . . .
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,
neither 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 7 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 2
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 Ja-
cob 7
27 He is not the God of the dead, but
the God of the living: ye therefore do
greatly err.
28 || “And one of the scribes came, and
having heard them reasoning together,
and perceiving that he had answered them
well, asked him, Which is the first com-
mandment of all ?
29 And Jesus answered him, The first
of all the commandments is, Hear, O
Israel; The Lord our God is one Lord:
30 And thou shalt love the Lord thy
God with all thy heart, and with all thy
a Ps. 118. 22.-b Matt. 21. 45, 46. Ch. 11. 18. John 7. 25, 30,
44.—c Matt. 22. 15. Luke 20, 20.—d Valuing of our money seven
pence halfpenny, as Matt. 18. 28.
we shall maintain our authority, and keep posses-
sion of our revenues.
Verse 9...And will give the vineyard unto others.]
The vineyard must not perish with the husband.
men; it is still capable of producing much fruit,
if it be properly 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.
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?}
This is wanting in the Codex Bezae, and in seve: |
ral Versions,
e Matt. 22. 28. Luke 20. 27.-f Acts 23. 8.—g Deut. 25. 5.--
h 1 Cor. 15. 42, 49, 52.-i Exod. 3. 6.—k Matt. 22. 35.-1 Deut.
6.4. Luke 10. 27.
Verse 18. See this question concerning the re-
surrection explained in detail on Matt. xxii. 23–32.
Verse 23. When they shall rise] This clause is
wanting in BCDL. four others, Syriac, latter
.Arabic, latter Persic, Coptic, Saxon, and two of
the Itala. Griesbach leaves it'doubtful.
Verse 27. But the God of the living] eace, God,
is left out by ABCDKL. and in more º
others, Syriac, one Arabic, one Persic, Coptic,
JArmenian, Gothic, Saxon, Vulgate, Itala, and
Origen. Griesbach has omitted it.
Verse 30. Thou shalt love the Lord] On the
nature and properties of the love of God and man,
and the way in which this commandment is ful-
filled; see the notes on Matt. xxii. 37, &c.
303
JHow is Christ
*** soul, and with all thy mind, and
A. º.p. with all thy strength; this is the
-98; tº first commandment.
31. And the second is like, namely this,
* * Thou shalt love thy neighbour as thy-
self. There is none other commandment
greater than these.
32 And the scribe said unto him, Well,
Master, thou hast said the truth: for there
is one God; band there is none other but
he . t
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 his neighbour as himself, ‘is more
than all whole burnt-offerings and sacri-
fices. -
34 And when Jesus saw that he answer-
ed discreetly, he said unto him, Thou art
not far from the kingdom of God. "And
no man after that durst ask him any ques-
tion.
35 iſ “And Jesus answered and said,
ST. MARK.
the son of David.
while he taught in the temple, A.M.; 40.3.
How say the scribes that Christ A: 3;.
is the son of David 7 te _990ſ, i.
36 For David himself said by the Holy
Ghost, & The Lord 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 2
And the common people heard him gladly.
38 T And * he said unto them in his
doctrine, “Beware of the scribes, which
love to go in long clothing, and “ love sa-
lutations 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 T "And Jesus sat over against the
|treasury, and beheld how the people cast
"money "into the treasury: and many
that were rich cast in much. r
a Lev. 19. 18. Matt. 22. 39. Rom. 18.9. Gal. 5. 14. James 2.
8.—b Deut. 4- 89. Isai. 45. 6, 14. & 46.9.-c 1 Sam. 15. 22. Hos.
6. 6. Mic. 6. 6, 7, 8.-d Matt. 22.46.-e Matt. 22.41. Luke 20. 41.
f2 Sam. 23. 2.-g Ps. 110. 1.-h Ch. 4. 2.-i Matt. 28. 1, &c.
Luke 20, 46.-k Luke 11. 43.—l Matt. 23. 14.—m Luke 21. 1.--
n Jl piece of brass money: See Matt. 10.9.—o 2 Kings 12. 9.
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 ano-
ther proof against Mark's supposed abridgment.
Verse 34. Thou art not far from the kingdom
of God..] This scribe appears to have been a pru-
dent, 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 believe in and confess Jesus.
Verse 35. How say the scribes] See Matt. xxii.
1, &c.
Verse 37. The common people heard him glad-
ly..] And were doubtless many of them brought
to believe and receive the truth. By the compa-
ratively poor the Gospel is still best received.
Verse 38. Beware of the scribes] See on Matt.
xxiii. 1, &c.
Verse 41. Cast into the treasury] It is
worthy of observation, that the money put into
the treasury, even % the rich, is termed by the
evangelist x axzoy, brass money, probably that
species of small brass coin which was called nonp
prutah among the Jews, two of which make a
farthing, and twenty-four an Italian assarius,
which assarius is the twenty-fourth part of a sil-
wer penny. We call this mite, from the French
miete, which signifies a crumb, or very small mor-
sel. 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, roxxa (ma-
ny) this may only refer to the number of the prw-
tahs 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 half-pence? 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 close-
ly; Jesus prefers the widow's two mites to all the
offerings made by the rich.
In the preceding account, ver. 41. it is said,
Jesus beheld how the people cast money into the
treasury. To make this relation the more profit-
able, let us consider 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
blic and what we do in private are equally
nown 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 acquaint-
ed with the poverty and desolate state of the
widow who had given her all, though that was
but little in itself. What an awful thought for
the rich “God sees every penny I 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 cause them to work for my good.
3. Christ sees all the motives which lead men to
perform their respective actions; and the differ-
ent motives which lead them to perform the same
action : he knows whether they act through vani-
ty, self-love, interest, ambition, hypocrisy, or whe-
ther through love, charity, zeal for his glory, and
a hearty desire to please him.
4. He observes the circumstances which accom-
...} our actions; whether we act with care or
megligence, 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 eS-
teem ourselves more on account of what we have
304 -
Grandeur of the temple.
A. M. 4038. 42 And there came a certain
A. D. 29. e º
An olymp. poor widow, and she threwin two
—Sºlº tº *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
CHAP. XIII.
Its destruction foretold.
more in, than all they which Aºi, º,
have cast into the treasury: An Óiymp.
44 For all they did cast in of -8°º
their abundance; but she of her want
did cast in all that she had, “even all her
living.
a It is the seventh part of one piece of that brass money.
done, speak of it to others, dwell on our labours,
sufferings, expenses, success, &c. or whether
we humble ourselves because we have done so
little good, and even that little in so imperfect a
ay.
II. See the judgment Christ forms of our ac-
tions.
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 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 smallness of the bounty on the other.
b2 Cor. 8. 12.—c Deut. 24. 6. 1 John S. 17.
Of the poor widow it is said, she has cast in more
than all the rich. Because, 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, ºxoy row 8toy auths, her whole life,
i. e. all that she had to provide for one day's suste-
nance, 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 learnt from her
conduct. 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 GoD,
and the poor. 2. A lesson of reproof to the poor,
who, through distrust of God's providence, give
nothing at all. Our possessions 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.
Cº-
CHAPTER XIII. * ,
Jesus predicts the destruction of the temple, 1, 2. His disciples inquire when this shall be, and what previous
sign there shall be of this calamity, 3, 4, which questions he answers very solemnly and minutely, 5–27;
âllustrates the whole by a parable, 28, 29; asserts the absolute 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,
A. M. 40s. ND * as he went out of the
A. D. 29. - e o
An. Olymp. temple, one of his disciples
—ºil-saith unto him, Master, see what
manner of stones and what buildings are
here ! **
2 And Jesus answering said unto him,
Seest thou these great buildings 2 "there
shall not be left one stone upon another,
that shall not be thrown down.
3. T And as he sat upon the mount of
Olives over against the temple, Peter and
James and John and Andrew asked him
privately, -
a Matt. 24.1. Luke 21. 5.-b Luke 19. 44.
NOTES ON CHAPTER xiii.
Verse 1. See what manner of stones] Josephus
says, ANT. B. xv. chap. xi. “That these stones
**hite and strong, FIFTY feet long, twenty-
Four broad, and sixteen in thickness.” If this
*ºan be relied on, well might the disciples
be struck with wonder at such a superb edifice,
VoI. I. ( 30 )
|
4 * Tell us, when shall these A, M. 4038.
things be 7 and what shall be the & *i;.
sign when all these things shall - 88% -
be fulfilled ? - -
5 And Jesus answering them began to
say, "Take heedlest anyman deceive you:
6 For many shall come in my name,
saying, I am Christ; and shall deceive
many.
7 And when ye shall hear of wars and
rumours of wars, be ye not troubled : for
such things must needs be; but the end
shall not be yet.
* Matt. 24. S. Luke 21.7–d Jer. 29.8. Eph. 5. 6. 1 Thess. 2. 3. .
and formed by such immense stonesi: The prin-
cipal contents of this chapter are largely ex-
plained 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, Saron, and four
of the Itala.
305
Signs preceding the destructio
a;Mº. 8 For nation shall rise against
A. D. 29. º e ->
An ºlymp. nation, and kingdom against
-88. E. kingdom ; and there shall be
earthquakes in divers places, and there
shall be famines and troubles: "these are
the beginnings of "sorrows. -
9 But take heed to yourselves: for
they shall deliver you up to counsels; 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 pub-
lished among all nations.
11 *But when they shall lead you, and
deliver you up, take no thought before-
hand 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, but the Holy
Ghost.
12 Now £ the brother shall betray the
brother to death, and the father the son;
and children shall rise up against their
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 abomi-
nation of desolation, 'spoken of by Daniel
the prophet, 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 en-
ter therein, to take any thing out of his
house : -
16 And let him that is in the field not
n ST. MARK.
of the temple, and of Jerusalem.
turn back again for to take up ºf
his garment. . D. 29.
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 in 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 short-
ened those days, no flesh should be saved:
but for the elect’s sake, whom he hath
An Óivno.
§cº
chosen, he hath shortened the days.
21 P.And then if any man shall say to
you, Lo, here is Christ; or, lo, he is there;
believe him not :
22. For false Christs and false prophets
shall rise, and shall show signs and won-
ders, to seduce, if it were possible, even
the elect. -
23 But " take ye heed: behold, I have
foretold you all things.
24 || " But in those days, after that tri-
bulation, the son 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 °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 put-
teth forth leaves, ye know that summer
IS near : - -
a Matt. 24.3.−b The word in the original importeth the pains
of a woman in travail.—c Matt. 10, 17, 18. & 24. 9. Rev. 2. 10.
—d Matt. 24. 14.—e Matt. 10. 19. Luke 12. I 1. & 21. 14.—f Acts
2. 4. & 4. 3, 31.-g Mic. 7. 6. Matt. 10. 21. & 24. 10. Luke 21.
16.-h Matt. 24, 9. Luke 21. 17.-i Dan. 12. 12. Matt. 10. 22. & 24.
13. Rev. 2. 10.—k Matt. 24. 15.-1 Dan. 9. 27.—m Luke 21. 21.
n Luke 21. 28. & 23. 29.-o Dan. 9. 26. & 12. 1. Joel 2. 2.
Matt. 24. 21.—p Matt. 24. 28. Luke 17. 23. & 21. 8.—q 2 Pet. 3.
17. –r Dan. 7, 10. Zeph. 1. 15. Matt. 24. 29, &c. Luke 21. 25.
—s Dan. 7. 13, 14. Matt. 16. 27. & 24, 30. Ch. 14.62. Acts 1.
11. 1 Thess. 4. 16. 2 Thess. 1. 7, 10. Rev. 1.7.—t Matt. 24. S2.
Luke 21, 29, &c.
Verse 8. The beginnings] For agxas, many
MSS. and Versions have agxh, the beginning,
singular. y
Verse 9. Councils] ×vved glas Sanhedrims. The
grand Sanhedrim consisted of seventy-two elders,
six chosen out of each tribe; this was the nation-
al council of state ; and the small Sanhedrims,
which were composed of twenty-three counsellors.
Synagogues] Courts of justice for villages, &c.
consisting º: magistrates, chosen out of the
principal directors of the synagogue in that place.
Rulers] Or governors. The Roman deputies,
such as Pontius Pilate, &c. * -
Kings] The Tetrarchs of Judea and Galilee,
who bore this name. See chap. vi. 27.
Verse 10. And the Gospel must first be pub-
lished among all nations. Many of the Evangel-
istaria omit this verse. Its proper place seems
to be after verse the thirteenth.
Verse 11, JWeither—premeditate] This is want-
ing in BDL. five others, Coptic, JEthiopic, Pul-
gate, Itala. Griesbach leaves it doubtful. On
this verse see Matt. x. 19.
Verse 14. Let him that readeth wnderstand]
What he readeth, is added by D. and three of the
Itala, perhaps needlessly. --
Verse 15. House-topj 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.

306
The tribulations and
A. M.; 4.8. 29 So ye in like manner, when
A. D. 29. g -
A. olymp. ye shall see these things come
—tºº lº- to pass, know that it is nigh,
even at the doors.
30 Verily I say unto you, That this ge.
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 T But of that day and that hour
knoweth no man, no, not the angels which
are in heaven, neither the Son, but the
Father. •
33 * Take ye heed, watch and pray: for
a Isai. 40. 8.—b Matt. 24. 42. & 25, 18. Luke 12.40 & 21, 34.
Rom. 13. 1 1. 1 Thess. 5. 6. -
Verse 30. This generation] H yewea avºrn, 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 Jerusalem was
destroyed about thirty-eight years after our Lord
delivered this prediction. But as there are other
events in this chapter which certainly look beyond
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 trans-
lation given above. See on Matt. xxiv. 34.
Verse 32. JNeither 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
new 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 hun-
dred 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 knowledge of futurity to
him, than at another. However, I strongly suspect
that the clause was not originally in this Gospel.
Its not being found in the parallel places in the
other evangelists, is, in my opinion, a strong pre-
sumption against it. But Mr. M'Knight and
others, solve this difficulty in the following man-
ner. They suppose the verb otòey to have the
force of the Hebrew conjugation Hiphel, in which,
verbs are taken in a causative, declarative, or per-
7missive sense: and that it means here make known,
or promulge, as it is to be understood in 1 Cor. ii.
2. This intimates that this secret was not to be
made known, either by men or angels, no, not
even by the Son of man himself, but it should be
ºnade known by the Father only, in the execu-
tion of the purposes of his justice. I am afraid
this only cuts the knot, but does not untie it.
Verse 34. Left his house] outlaw, family. Our
CHAP. XIII.
º 3 distresses of those times.
ye know not when the time is. A*.*.
34 °For the Son of man is as a A. Öyº.
man taking a far journey, who —99 tº
left his house, and gave authority to his
servants, and to every man his work, and
commanded the porter to watch.
35 º' Watch ye therefore: for ye know
not when the master of the house cometh,
at even, or at midnight, or at the cock-
crowing, or in the morning.
36 Lest coming suddenly, he find you
sleeping.
37 And what I say unto you, I say unto
all, * Watch.
c Matt. 24. 45. & 25. 14.—d Matt. 24. 42, 44.—e Matt. 25. 13.
1 Cor. 16. 13.
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 con-
sent; and in carefully observing all commerce
and correspondence which the heart may have
abroad in the world, to the prejudice of the mas-
ter's service. See Quesnel.
Verse 35. Watch ye therefore]. The more
the master is expected, the more diligent ought
the servants to be in working, watching, and
keeping themselves in readiness. Can one who
has received the sentence of his death, and has
no right to live a mement, need any admonition
to prepare to die 2 does not a prisoner who ex-
pects his deliverance hold himself in continual
readiness to leave his dungeon?
Verse 36. He find you sleeping.] A porter
asleep, exposes the house to be robbed, ić well
deserves punishment. No wonder that the man
is constantly suffering loss, who is frequently off
his guard.
Our Lord shows us in this parable, 1. That
himself, ascended to heaven, is the man gone from
home. 2. That believers collectively are his fami-
ly. 3. That his servants are those who are em-
ployed in the work of faith and labour of love.
4. That the porter represents the ministers of his
Gospel, who should continually 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 accom-
plishment of which, he receives sufficient strength
from his Lord. 6. That these servants and por-
ters shall give an account to their Lord, how they
have exercised themselves in their respective de-
partments. 7. And that as the master of the fa-
mily 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 incumbent on every soul of
man, What I say unto you, I say unto ALI, watch?
If after all these warnings, the followers of God
be found careless, their misery and condemnation
must be great.
30:
The chief priests and scribes ST. MARK.
plot our Lord's destruction.
CHAPTER xiv.
The Jews conspire against Christ, 1,2... He is anointed in the house of Simon the leper, 3–9. Judas
* Iscariot sells him to the chief priests for thirty pieces of money, 10, 11. He orders his disciples to pre-
pare the pass-over, 12–16. Predicts his approaching death, 17–21. Institutes the holy Eucharist, 22–
26. Foretells the unfaithfulness of his disciples in general, 27, 28, and Peter’s denial, 29–31. His
agony in the garden, 32–36. The disciples overcome by sleep, 37–42. Judas comes
the chief priests, and betrays him with a kiss; they seize him, 43–49.
with a mob from
Thełdisciples flee, 50. A young
man following, and about to be ºpprehended, makes his escape, 51, 52. Jesus is brought before the chief
Priests, gnd Peter follows at a distance, 53, 54. He is eacamined, insulted and abused, and condemned on
Jalse evidence, 55–65. Peter thrice denies him, reflects on his wickedness, and repents of his sin, 66–72.
A. M. 4038. FTER two days was the
º 29. -
An. Olymp. feast of the passover, and
–88 tº of unleavened bread: and the
the chief priests and the scribes sought
how they might take him by craft, and
put him to death.
2 But they said, Not on the feast day,
lest there be an uproar of the people.
3 T P And being in Bethany, in the
house of Simon the leper, as he sat at
meat, there came a woman having an ala-
baster box of ointment, of “spikenard,
very precious; and she brake the box,
and poured it on his head.
4 And there were some that had indig-
nation within themselves, and said, Why
was this waste of the ointment made 2
5 For it might have been sold for more
than three hundred" pence, and A. M.; 40.3.
have been given to the poor. A. ºr.
‘And they murmured against her. 9°º
; 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 T “And Judas Iscariot, one of the
a Matt. 26. 2. Luke 22. 1. John 11.55. & 13. 1.-b Matt. 26. 6.
John 12. 1, 3. See Luke 7. 37.
° Or, pure mard, or, liquid mard.—d See Matt. 18. 28.—e Deut.
- 15. 11.-f Matt. 26. 14. Luke 22. 3, 4.
NOTES ON CHAPTER XIV.
Verse 1. Unleavened bread] After they began to
eat unleavened bread: see on Matt. xxvi. 2.
Verse 3. Alabaster bowl Among critics and
learned men there are various conjectures con-
cerning the alabaster mentioned by the evange-
lists: some think it means a glass phial ; others,
that it signifies a small vessel without a handle,
from a negative, and x&gh 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 chymical
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 aro-
matic, and the smell agreeable. CALMET.
Very precious] Or rather, whadulterated: this I
think is the proper meaning of ºria ruzhs. Theophy-
lact gives this interpretation of the passage:
“unadulterated nard, and prepared with fidelity.”
Some think that "ruartzh is a contraction of the
Latin spicatae, and that it signifies the spicated
nard, or what we commonly call the spikenard.
But Dr. Lightfoot gives a different interpreta-
tion. TIta'rizi, he supposes to come from the Sy-
riac NPnbºp pistike, which signifies the acorn: he
would therefore have it to signify an aromatic
confection of nard, maste, or myrobalane. See
his Hebrew and Talmudical Exercitations ; and
see Schewchaer's Physica Sacra.
She brake the boa.j 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
. that a box exceedingly precious in itself,
should be broken to get out its contents. 2. That
the broken pieces would be very inconvenient iſ
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 bro-
ken pieces. And 4. That it was a custom in the
eastern Countries, to seal the bottles with war
that held the perfumes; so that to come at 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 #. done had she broken the
bottle. The bottles which contain the JS
or attyr of roses, which come from the East,
are sealed in this manner. See a number of
proofs, relative to this point in HARMER's Ob-
servations, vol. iv. 469. -
Verse 5. It might have been sold] To avgov,
this ointment, is added by ABCDKL. thirty-five
others, JEthiopic, JArmenian, Gothic, all the Itala
except one. Griesbach has received it into the
text. The sum mentioned here would amount to
nearly £10 sterling. * -,
Verse 8. To anoint my body to the burying]
Eus roy evºraqtaakov, against, or in reference to its
embalmment, 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. For a memorial of her] See on Matt.
xxvi, 13.
303
The institution of the Eucharist.
A, ºº, twelve, went unto the chief
A. ºp. priests, to betray him unto them.
-Sºº - † 11 And when they heard it,
they were glad, and promised to give him
money. And he sought how he might
conveniently betray him.
12 Ta And the first day of unleavened
bread, when they "killed the pass-over,
his disciples said unto him, Where wilt
thou that we go and prepare that thou
mayest eat the pass-over?
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-cham-
ber, where I shall eat the pass-over 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 pass-over. - .
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.
19 And they began to be sorrowful, and
to say unto him, one by one, Is it I? and
another said, Is it I? -
20 And he answered and said unto them,
It is one of the twelve, that dippeth with
me in the dish.
CHAP. XIV.
‘.
Peter’s denial foretold.
21 "The Son of man indeed A,”,º
goeth, as it is written of him ; Ajymp.
but wo to that man by whom –$ºttº:
the Son of man is betrayed good were it
for that man if he had never been born.
22 T * And as they did eat, Jesus took
bread, and blessed, and brake it, 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 it 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 king-
dom of God. -
26 T 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 is written, 'I will smite the shep-
herd, and the sheep shall be scattered.
28 But after that I am risen, I will go
béfore you into Galilee.
29 | But Peter said unto him, Although
all shall be offended, yet will not I.
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 I should die with thee, I will not deny
thee in any wise. Likewise also said
they all. w
32 T "And they came to a place which
a Matt. 26, 17. Luke 22, 7.-b Or, sacrificed.—c Matt. 26. 20,
&c.—d Matt. 26. 24. Luke 22. 22.-e Matt. 26. 26. Luke 22. 19.
1 Cor. 1 1. 23.−f Matt. 26. 30.
g Or, psalm.—h Matt. 26. 31.—i Zech. 13. 7.—k Ch. 16. 7.-
1 Matt. 26. 33, 84. Luke 22. 33, 84. John 13. 37, 33.-m Matt. 26.
S6. Luke 22. 39. John 18. 1.
Verse 11. They were glad] The joy that arises
from the opportunity of murdering an innocent
person, must be completely iſºft
Verse 13. Bearing a pitcher of water]. How
correct is the foreknowledge of Jesus Christ!
even the minutest circumstances are comprehend-
ed by , it! An honest employment, howsoever
mean, is worthy of the attention 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 sem-
ployed 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 law-
ful to carry any : hence they were obliged to
fetch it on the preceding evening.
Verse 15. Furnished] Spread with carpets—
<argo/*eyoy—so this word is often used. See
WAKEFIELD. But it may also signify the couches
on which the guests reclined when eating. It
does not appear that the Jews ate the pass-over
now, as their fathers did formerly, standing with
their shoes on, and their staves in their hands.
Verse 19. And another said, Is it I?] This
clause is wanting in BCLP. seventeen others, Sy-
riac, Persic, Arabic, Coptic, JEthiopic, Vulgate,
and four of the Itala. Griesbach leaves it doubt-
ful: others leave it out.
Verse 21. Goeth] That is, to die.
Matt. 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. I
Cor. xi. 24. See the subject of the Lord's Sup-
per, largely explained on Matt. xxvi. 26, &c.
Verse 30. That Thou], Xv is added by ABEG
HKLMS-V: eighty-eight others, Syriac, Ara-
bic, Persic, Coptic, JEthiopic, Armenian, Slavo-
nic, Vulgate, Saxon, Theophylact, and Euthymius,
It adds much to the energy of the passage, every
word of which is deeply emphatical. Verily I
say winto thee, that THOU, THIS DAY, in THIS VERY
See on
The agony in the garden.
*.*.*.* was named Gethsemane; and
An olymp. he saith to his disciples, Sit ye
—Sºlti- here, while I shall pray.
33 And he taketh with him Peter, and
James, and John, and began to be sore
amazed, and to be very heavy;
34 And saith unto them, “My soul is
exceeding 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
. possible, the hour might pass from
1IIls
36 And he said, "Abba, Father, “all
things are possible unto thee: take away
this cup from me: "nevertheless not
what I will, but what thou wilt.
37 And he cometh, and findeth 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 is
ready ; but the flesh is weak. -
39 And again he went away, and pray-
ed, and spake the same words.
40 And when he returned he found them
asleep again: for their eyes were heavy:
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 sinners.
42 #Rise up, let us go; lo, he that be-
trayeth me is at hand.
ST. MARK.
Christ is apprehended.
43 T * And immediately while A. M. º
he yet spake, cometh Judas, one A. olºp.
of the twelve, and with him a -8°º
- #. multitude with swords and staves,
rom 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, Mas-
ter, 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.
48 "And Jesus answered and said unto
them, Are ye come out 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 man, having a linen cloth cast about
his naked body; and the young men laid
hold on him : *
52 And he left the linen cloth, and fled
from them naked.
53 | "And they led Jesus away to the
high-priest: and with him were assem-
bled all the chief priests, and the elders,
and the scribes. -
54 And Peter followed him afar off,
a John 12. 27.-b Rom. 8. 15. Gal. 4. 6.—c Heb. 5. 7.—d John
5. 30. & 6. 38.-e Rom. 7. 28. Gal. 5. 17. –f John 13. 1.-g Matt.
26.46. John 18. 1, 2. —h Matt. 26.47. Luke 22.47. John 18, 8.
i Matt. 26.55. Luke 22. 52.-k Ps. 22.6. Isai. 58. 7, &c. Luke
22, 37. & 24. 44.—l Ps. 88. 8. Wer. 27.-m Matt. 26. 57. Luke
22. 54. John 18. 18.
NIGHT, before the cock shall crow Twice, Thou
wilt deny me.
Verse 36. Abba, Father]. This Syriac word,
which intimates filial affection and respect, and
parental tenderness, 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 affection which he was conscious his
Father had for him. } JAbba, Syriac, is here
joined to 0 ºraºrng, 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 Romans and Greek provinces, they of.
ten intermingled Greek and Roman words with
their own language. There is the fullest evi-
dence 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
•ºp no JMori ºvgºs, my Lord, Lord, yo ºp pili
ºrwah, shuar, gate, gate ; and above, NoN ºrgang,
father, father: see several examples in Schoet.
gen. The words iN and Nan appear to have been
differently used among the Hebrews: the first,
.#bbi, was a term of civil respect: the second,
Jabba, a term offilial affection. Hence, Abba,
3bbi, as in the Syriac Version in this place may
be considered as expressing, JMy Lord, my Fa-
ther. And in this sense St. Paul is to be under-
stood in the places referred to above. See Light-
foot. -
Verse 37. Saith unto Peter] See on Matt.
xxvi. 40.
Verse 51. A certain young man] Probably
raised from his sleep by the noise which the rab-
ble made who came to apprehend Jesus, having
wrapped the sheet or some of the bedclothing
about him, became thereby the more conspicu-
ous : on his appearing, he was seized ; but as
they had no way of holding him, but only by the
cloth which was wrapped round him, he disen-
gaged himself from that, and so escaped out of
their hands. This circumstance is not related
by any other of the evangelists. &
Verse 54. Peter followed] On Peter's denial,
see Matt, xxvi. 57, &c.
3}()
Christ is questioned by the priests.
A. M.; 40.3, even into the palace of the high-
A. D. 29. . gº
A.º. priest: and he sat with the ser-
–88% - vants, and warmed himself at
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 toge-
ther. -
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 is it which these wit-
ness against thee ?
61 But "he held his peace, and answer-
ed nothing. * Again the high-priest asked
him, and said unto him, Art thouthe 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 clouds
of heaven. ; -
63 Then the high-priest rent his clothes,
and Šaith, What need we any further wit-
nesses?
64 Ye have heard his blasphemy: what
a Matt. 26. 59.-b Ch. 15. 29. John 2. 19.-c Matt. 26. 62.--
d Isai. 53. 7.—e Matt. 26.63.—f Matt. 24. 30. & 26.64. Luke 22.
69,-g Matt. 26. 58, 69. Luke 22. 55. John 18. 16.
CHAP. xv.
Peter denies him.
think ye? And they all condemn-A, sº
ed him to be guilty of death.
65 And some began to spit on —“t:-
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 T E And as Peter was beneath in the
palace, there cometh one of the maids of
the high-priest: f
67 And when she saw Peter warming
himself, she looked upon him, and said,
i And thou also wast with Jesus of Naza-
reth.
68 But he denied, saying, I know not,
neither understand I what thou Sayest.
And he went out into the porch; and the
cock crew. -
69 "And a maid saw him again, and be-
gan to say to them that stood by, This is
one of them.
70 And he denied it again. “And a lit-
tle after they that stood by said again to
Peter, Surely thou art one of them : * for
thou art a Galilean, and thy speech
agreeth thereto.
71 But he began to curse and to swear,
saying, I know not this man of whom ye
speak.
72 And 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.
An ôlymp.
CCII, 1.
h Matt. 26. 71. - Luke 22. 58. John 18. 25.-i Matt. 26. 73.
Luke 22. 59. John 18. 26.-k Acts 2.7.-l Matt. 26. 75.-m Or,
he wept abundantly, or, he began to weep.
JAt the fire.] IIgo; ro pos, literally, at the light,
i. e. a fire that cast considerable light, in conse-
quence of which, the maid-servant was the bet-
ter able to distinguish him, see ver, 67.
Verse 61. Of the blessed ?] Geow row avaoyn-
Tov, or of God the blessed one. Osov is added
here by AK. ten others, Pulgate, and one of the
Itala. It might be introduced into the text, put
in Italics, if the authority of the MSS. and Ver-
Sions be not deemed sufficient. It appears ne-
cessary for the better understanding of the text.
The adjective, however, conveys a good sense
*-----
by itself, and is according to a frequent Hebrew
form of speech. . . . .
Verse 72. And when he thought thereon, he
wept.] Or, he fell a weeping. This Mr. Wake-
field thinks comes nearest to the original, aruga.
awy exxaſe. Others think it means the wrapping
of his head in the skirts of his garment through
shame and anguish. Others think that erugaxov,
rather refers to the violence or hurry, with which
he left the place, being impelled thereto by the
terrors and remorse of his guilty conscience. Our
own translation is as good as any.
CHAPTER XV.
Jesus is brought before Pilate, examined, and accused, but makes no answer, 1–5. The multitude clamour
for the release of Barabbas, and the crucificion of Christ, 6–14. Pilate consents, and he is led away,
mocked, insulted, and nailed to the cross, 15–26.
Tuo thieves are crucified with him, 27, 28. While
hanging on the cross, he is mocked and insulted, 29–32. The miraculous darkness, and our Lord’s
death, 33–37. The rending of the vail, and the confession of the centurion, 38, 39. Several women
attend and behold his death, 40, 41.
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.
Christ is examined ly Pilate ;
A. M. 4033. ND a straightway in the
A. I). 29. e * e
An Olymp. morning, the chief priests
–8°º 1- held a consultation with the el-
ders and scribes and the whole council,
and bound Jesus, and carried him away,
and delivered him to Pilate.
2 b And Pilate asked him, Art thou the
king of the Jews? And he answering said
unto him, Thou sayest it.
3 And the chief priests accused him of
many things: but he answered nothing.
4 * And Pilate asked him again, saying,
Answerest thou nothing 7 behold how
many things they witness against thee.
5 " But Jesus yet answered nothing; so
that Pilate marvelled.
6 || Now * at that feast he released unto
them one prisoner, whomsoever they de-
sired.
7 And there was one named Barabbas,
which lay bound with them that had made
insurrection with him, who had committed
murder in the insurrection.
8 And the multitude crying aloud, be-
n to desire him to do as he had ever
done unto them.
ST. MARK.
who delivers him to be crucified.
9 But Pilate answered them, A.M.,4085.
saying, Will ye that I release aſſº;.
unto you the King of the Jews? -8°º
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 Ba-
rabbas 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 7
13 And they cried outagain, Crucify him.
14 Then Pilate said unto them, Why,
what evil hath he done? And they cried
out the more exceedingly, Crucify him.
15 & And so Pilate, willing to content
the people, released Barabbas unto them,
and delivered Jesus, when he had scourged
ed him, to be crucified. -
16 || " And the soldiers led him away
unto the hall, called Praetorium; and they
call together the whole band.
17 And they clothed him with purple,
and platted a crown of thorns, and put it
about his head.
a Ps. 2. 2. Matt. 27. I. Luke 22, 66. & 28. I. John 18. 28.
Acts 3.13. & 4.26.-b Matt. 27. 11.-c Matt. 27. 13-d Isai. 53.7.
NOTES ON CHAPTER XV.
Verse 1. In the morning] See Matt. xxvii. 1,
C. -
Verse 8. The multitude crying aloud] Avagon-
orac. The word itself strongly marks the vocife-
rations, or to come nearer the original word, the
bellowing of the multitude. It signifies properly
a loud and long cry, such as Christ emitted on the
cross. See the whole history of these proceed-
ings against our Lord, treated at large on Matt.
XXVll. -
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, a 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 &zay8wº may as well be the plural
genitive case of the word &zzy80s, as of azayón;
if of the latter, it is rightly translated of thorns,
but the former would signify what we call bears-
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 laevis,
smooth; and that it is one of those plants that is
cultivated in gardens. I have somewhere read,
but cannot at present recollect where, that this
John 19. 9.-e Matt. 27. 15. Luke 23, 17. John 18. 39.-f Matt.
27. 20. Acts S. 14.—g Matt. 27. 26. John 19. 1, 16.-h Matt. 27.27.
soft and smooth herb, was very common in and
about Jerusalem. I find nothing in the New
Testament said concerning this crown, which Pi-
late's soldiers put on the head of Jesus, to incline
one to think that it was of thorns, and intended,
as is usually supposed, to put him to pain. The
reed put into his hand, and the scarlet robe on his
back, were only meant as marks of mockery and
contempt. One may also reasonably judge by
the soldiers being said to platt 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 instance of the cruelty used to-
wards our Saviour, before he was led to his cru-
cifixion, till the time of Tertullian, who lived
after Jesus's death at the distance of above 160
years. He indeed seems to have understood
akaypov in the sense of thorns: and says De Coro-
ma. Militar. sect. xiv. edit Pamel. Franck. 1597.
quale oro te, Jesus Christus sertum pro utroque
sexu subiit & Ea: spinis, opinor et tribulis. The
total silence of Polycarp, Barnabas, Clem. Ro-
manus, 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
almost in the same state of uncertainty in which
I found it. The reader may see a satisfactory
account of acanthus, bears-foot, in Quincy's En-
glish Dispensatory, part. ii. sect. 3. edit. 8.
1742.2% -
This is the whole of the learned and judicious
prelate's note; on which l have only to observe,
that the species of acanthus described by Virgil,
31Q -
He is insulted on the cross.
18 And he 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.
21 "And they compel one Simon, a Cy-
renian, who passed by, coming out of the
country, the father of Alexander and Ru-
fus, to bear his cross.
22 ° And they bring him unto the place
Golgotha, which is, being interpreted,
The place of a scull. -
23 ° And they gave him to drink wine
mingled with myrrh : but he received it
not. - -
24 T And when they had crucified him,
"they parted his garments, casting lots
upon them, what every man should take.
25 And *it was the third hour, and they
crucified him.
26 And the superscription of his accu-
sation was written over, THE KING OF
THE JEWS.
27 And g with him they crucify two
A. M. 4033.
A. D. 29.
An. Olymp.
Écºſ
/
(CHAP. XV.
He calls on God.
thieves: the one on his right A.”, ºft.
hand, and the other on his left. A. olºp.
28 And the Scripture was ful- ºf E.
filled, which saith, "And he was num-
bered with the transgressors.
29 || 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 mock-
ing 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
believe. And they that were crucified
with him reviled him.
33 iſ 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, "Eloi, Eloi,
lama sabachthani ? which is, being inter-
preted, My God, my God, why hast thou
forsaken me ! -
35 And some of them that stood by,
when they heard it, said, Behold, he call-
eth Elias.
a Matt. 27. 32. Luke 23. 26.-b Matt. 27. 33. Luke 23. 33.
John 19. 17.-c Matt. 27. 34.—d Ps. 22, 18. Luke 23.34. John
19, 23.-e See Matt. 27. 45. Luke 23.44. John 19. 14.—f Matt.
27, 37, John 19. 19.
and the two Plinys, as mollis and lavis, soft and
smooth, is no doubt the same as that formerly
used in medicine, and described by Quincy and
other pharmacopoeists; but there are other spe-
cies of the same plant that are prickly; and par-
ticularly those called the acanthus spinosus, and
the hicifolius ; the latter of which is common 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. -
W. 21. A Cyrenian] One of Cyrene, a ce-
lebrated city in the Pentapolis of Lybia.
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
observed, that the Jews divided their night into
jour watches, of three hours each. They also di-
vided the day into four general parts. The first
began at sunrise. The second three hours after.
The third at mid-day. The fourth three hours
after, and continued till sun-set.
Yoſ,. I. # 4()
Christ having
g Mlatt. 37. 38.-h Isai. 58. 12. Luke 22. 37.-i Ps. 22. 7.-
k Ch. 14. 58. John 2. 19.-l Matt. 27.44. Luke 23.39.-m Matt.
27. 45. Luke 23.44.—n Ps. 21. 1. Matt. 27. 46.
been nailed to the cross a 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 critics
have found it very difficult to reconcile this third
hour of Mark, with the sixth hour of John, chap.
xix. 14. It is supposed that the true reading in
John Xix. 14. should be rpurh, the third, instead
of ºzºn, the sixth : a mistake which might have
readily taken place in ancient times, when the
character ſqamma, which was put for ºrpºrn, three,
might have been mistaken for s episema, or sig-
ma tau, which signifies siz, And retºn, the third,
instead of exºrm, the sixth, is the reading of some
very eminent MSS. in the place in question,
John xix. 14. See Bengel, JWewcome, JM'Knight,
Lightfoot, Rosenmuller, &c. on this perplexing
point.
Verse 27. Two thieves] A copy of the Itala
tells their names: One on the right hand—na-
med 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
DFGHP-BHV. and upwards of strty others: as
also the Armenian, Slavonic, and four Itala.
Verse 34. JMy God, JMy God, &c.] See on
Matt. xxvii. 46. 3
313
Joseph of drimgthea begs the
*.*.*.*. 36 And * one ran and filled a
. D. 29. º
An olymp. sponge full of vinegar, and put
–88 tº it on a reed, and "gave him to
drink, saying, Let alone: let us see whe-
ther Elias will come to take him down.
37 ° And Jesus cried with a loud voice,
and gave up the ghost.
38 T And "the vail of the temple was
rent in twain from the top to the bottom.
39 T 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 # There were also women looking on
£afar off: among whom was Mary Mag-
dalene, 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 ;)
and many other women which came up
with him unto Jerusalem.
42 || | And now when the even was
a Matt. 27. 48. John 19. 29.-b Ps. 69. 21.-c Matt. 27. 50.
Luke 23.46. John 19. 30.-d Matt. 27. 51. Luke 23.45.—e Matt.
27. 54. Luke 23.47. —f Matt. 27. 55. Luke 28.49.
Verse 37. Gave up the ghost.] This was about
3 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. Concerning 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 con-
tinue hanging on a tree or gibbet till the setting
of the sun, and Joseph fearing that the body of
our Lord might be taken down, and thrown into
the common grave with the two robbers, 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 fear-
less part, than any of the disciples of our Lord!
This the Holy Spirit has thought worthy of es-
pecial notice. It needed no small measure of
courage, to declare now for Jesus, who had been
a few hours ago condemned as a blasphemer by
the Jews, and as a seditious person by the Ro-
ST. wanº
l
body, and lays it in a new tomb.
come, because it was the pre- *.*.*.*.
paration, that is, the day before Aºi.
the Sabbath, 99W, i.
43 Joseph of Arimathea, an honourable
counsellor, which also “waited for the
kingdom of God, came, and went in bold-
ly unto Pilate, and craved the body of
Jesus.
44 And Pilate marvelled if he were al-
ready dead: and calling unto him the
centurion, he asked him whether he had
been any while dead.
45 And when he knew it of the centu-
rion, 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 the 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.
g Ps. 38. 11.-h Luke 8. 2, 3.-i Matt. 27. 57. Luke 23, 50.
John 19. 38.--k Luke 2. 25, 38.—l Matt. 27. 59, 60. Luke 23.53.
John 19. 40.
mans ; and this was the more remarkable in Jo-
seph, 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 BoldNEss to enter
into the holiest through his blood. , Strange as it
may appear, the death of Jesus is the grand cause
of confidence and courage to a believing soul.
Verse 47. Beheld where he was laid.]. The cou-
rage 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,
º the strong and the mighty utterly forsook
III] . -
Human strength and human weakness are only
names in religion. The mightiest MAN in the
hour of trial, can do nothing without the strength
of God; and the weakest woman can do all things,
if Christ strengthens her. These truths are suffi-
ciently exemplified in the case of Peter and all
his brother disciples, on the one hand; and Jo-
seph of Arimathea and the two Marys, on the
other. And all this is recorded, equally to pre-
vent both presumption and despair. Reader, let
not these examples be produced before thee in
Wall,
CHAPTER XVI.
Early in the morning after the Sabbath the three JMarys come to the sepulchre, bringing sweet spices to em-
balm the body, 1–4. They see an angel, who announces the resurrection of our Lord, 5–8. Jesus ap-
pears to Mary Magdalene, who goes and tells the disciples, 9–11. He appears also to the two disciples
who were going into the country, who also tell it to the rest, 12, 13. Afterward he appears unto the eleven,
and commissigns them to preach the Gospel to all mankind, 14–16. And promises to endue them with
power to work miracles,
miracles, 20, .
tº v .
tº le:
17, 18. He is received up into heaven, 19. And they go forth to preach and work
Women bring spices
**, º: ND a when the Sabbath was
Aºymp. - past, Mary Magdalene, and
—bºttº Mary the mother of James and
Salome, "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 2
4 And when they looked, they saw that
the stone was rolled away : for it was
very great. º
5 “And entering into the sepulchre, they
CHAP. XVI. .
white garment; and they were
to embalm the body.
saw a young man sitting on the A. M. 4%.
right .*..." º long **śr. . ...’
CCII. 1,
affrighted.
6 & And he saith unto them, Be not af-
frighted: Ye seek Jesus of Nazareth,
which was crucified: he is risen; he is
not here: behold the place where they
laid him.
7 But go your way, tell his disciples and
Peter, that he goeth before you into Ga:
lilee: there shall ye see him, ‘ as he said
unto you.
8 And they went out quickly, and fled
from the sepulchre; for they trembled
a Matt. 28. 1. Luke 24, 1. John 20. 1.-b Luke 23. 56.—c Luke
24. 1. John 20. 1.
-ºr
d Luke 24. 3. John 20. 11, 12.-e Matt. 28.5, 6, 7–f Mutt. 26.
32. Ch. 14. 28. -
NOTES ON CHAPTER 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 resurrection.
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 Jobn.
The following observations from Lightfoot will
serve to ...A. this subject.
“The distinction of the twilight among the
rabbins was this:
“I snnwn snºwn The hinde of the morning—
the first appearance. R. Chaita Rab and R.
Simeon ben Chalaphta travelling together on a
certain morning in the valley of Arbel, saw the
hinde of the morning, that its light spread the
sky. R. Chaiia said, such shall be the redemp-
tion 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
Žncrease. It was at that time that Christ arose,
namely, in the first morning, as may be gathered
from the words of St. JMatthew. And to this the
title of the 22d Psalm seems to have respect—
-Inwn nºr ºy 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 sepulchre.
“II, 12% nºn ºn Yºwn When one may dis-
tinguish between purple colour and white.—From
what time do they recite their phylacterical
prayers in the morning & From that time that one
inay distinguish between purple colour and white.
R. Eliezer saith, between purple colour and green.
Before this time was obscurum adhuc caeptae lucis,
the obscurity of the begun light, as Tacitus's ex-
pression is. -
“III. nnnn nisºvo When the east begins to
lighten. -
“IV. nnnn Yun Sun-rise; from the hinde of the
morning going forth, until the east begins to light-
en; and from the time the east begins to lighten,
wntil sun-rise, &c.
“According to these four parts of time, one
might not improperly suit the four phrases of the
evangelists. According to the first, Matthew's,
T; ºrigorzson, As it began to dawn. According to
the second, John's, IIgoí oxorua, ºr sans, Early
in the morning when it was yet dark. To the
third, Luke's, Ogºgº (2a9aos, Wery early in the
morning. To the fourth, Mark’s, Aíay ºrgaí,
Very early in the morning. And yet, Ayatsixxy-
roc ºrg #xas, at the rising of the sun. For the
women came twice to the sepulchre, as St. John
teaches, by whom the other evangelists are to be
explained; which being well considered, the re-
conciling 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 Itala, Syriac,
Hier. and Usebius. “Who shall roll us away the
stone from the door of the sepulchre P 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 aromatics which they had brought
to finish the embalming.
Verse 6. Jesus of JNazareth] The Jews had given
this name to Christ by way of reproach, Matt. ii.
23, but as it was under this name that he was cruci-
fied, John xix. 19. the angel here, and the apos-
tles after, have given him the same name; Acts
iv. 10, &c. JWames, which the world, in derision,
fixes on the followers of God, often become the
general appellatives of religious bodies: thus
Quakers, Puritans, Pietists, and JMethodists, have
in their respective times been the nicknames,
given in derision by the world to those who sepa-
rated themselves from its corruptions. Ulr
Lord, by continuing to bear the name of the
JWazarene, teaches us not to be too nice or scrupu-
lous in fixing our own appellation. No matter
what the name may be, as long as it implies no
particular evil, and serves sufficiently to mark us
out. Let us be contented to bear it, and thus
carry about with us the reproach of Christ: al-
ways taking care to keep our garments unspotted
from the world. -
Verse 7. Tell his disciples and Peter] Why is
not Peter included among the disciples P. For this
plain reason, he had forfeited his discipleship, and
all right to the honour and privileges of an apos-
tle, by denying his Lord and Master. However,
he is now a penitent—tell him that Jesus is risen
- 315
s
Christ appears to JMary JMagdalene, ST. MARK.
*::::::... and were amazed: "neither said
As ºlymp, they any thing to any man; for
-** *- they were afraid.
9 || Now when Jesus was risen early the
first day of the week, "he appeared first
to Mary Magdalene, “out of whom he had
cast seven devils.
10 "...And she went and told them 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. *1
and to two of his disciples.
12 || After that he appeared in
another form * unto two of them,
as they walked and went into
the country.
13 And they went and told it unto the
residue : neither believed they them.
14 T & Afterward he appeared unto the
eleven as they sat "at meat, and upbraid-
ed them with their unbelief and hardness
of heart, because they believed not them
which had seen him after he was risen.
15 "And he said unto them, Go ye into
d Luke 24. 10. John 20. 18.-e Luke 24. 11.
f Luke 24. 13.—g Luke 24, 36. John 20. 19. 1 Cor. 15. 5.—h Or,
together.—i Matt. 28. 19. John 15. 16.
from the dead, and is ready to heal his backsli-
ding, and love him freely; so that after being con-
verted, he may strengthen his brethren.
Verse 9. JWow 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 latter Syriac
version, there is a remarkable addition after this
verse; it is as follows: And they declared briefly
all that was commanded, to them that were wit
Peter. Afterward Jesus himself published by
them from east to west, the holy and incorruptible
preaching of eternal salvation. Amen.
JMary JMagdalene] It seems likely, that after
this woman had carried the news of Christ's
resurrection to the disciples, that 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 to all the women to-
gether, 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 the occasional companions of Christ
and the apostles. -
JMourned and wept] Because they had lost
their Lord and Master, and had basely abandoned
him in his extremity.
Verse 12. He appeared—unto two #, 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 Jeru-
salem, 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 xeyoyºrac, saying, evidently
makes those to be the words ray ºváexx, of the
eleven and of those that were gathered together
with them : which, when you read the Versions,
you would scarcely suspect. For when that word
is rendered by the SYRIAc, *i-so) º
cad amrin; by the ARABIC, cº tº QD62-
hom yekolon; by the VUL.GATE dicentes ; by the
ITALIAN, dicendo ; by the FRENCH disans ; by
the English saying ; who, I pray, would take it in
another sense, than tº: ºte two that returned
from Emmaus, said, The Lord is risen indeed, &c.
But in the original Greek, when it is the accusa-
tive case, it is plainly to be referred to the eleven
disciples, and those that were together with
them: as if they had discoursed among them-
selves 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 no credit to them:
so that according to Luke, they believed Christ
was risen, and had appeared to Simon, before
they told their story; but according to JMark,
they believed it not, no not when they had told it.
The reconciling therefore of the evangelists is to
be fetched thence, that those words pronounced
by the eleven, Ott hyeg&h & Kugios oyra;, &c.—
The Lord is risen indeed, &c. do not manifest
their absolute confession of the resurrection of
Christ, but a conjectural reasoning of the Sud-
den and unexpected return of Peter. I believe
that Peter 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 three-fold de-
nial, 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 himself, 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 resurrection,
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 unexpectedl
—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 Cleo-
has, open the whole matter, they do not yet be-
#. even them.
Verse 14. And wybraided them with their un-
belief] 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 peo-
ple of so sceptical a turn of mind, would never
credit any thing till they had the fullest evidence
of its truth. The unbelief of the disciples 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. xxviii. 19.
Our Lord's
A. M. 4055, all the world, ° and preach the
& º, Gospel to every creature.
90ſ; i. 16 b He that believeth, and is
baptized shall be saved; “but he that
believeth not, shall be damned.
17 And these signs shall follow them
that believe: "In my name shall they cast
out devils; * they shall speak with new
tongues;
13 * They shall take up serpents; and
if they drink any deadly thing, it shall not
CHAP. XVI.
promise of protection.
hurt them; they shall lay hands ºº
on the sick, and they shall re- An ºlymp.
COWCT, . s —994 -
19 T So then, " after the Lord had
spoken unto them, he was 'received up
into heaven, and *sat on the right hand of
God.
20 And they went forth, and preached
every where, the Lord working with them,
and confirming the word with signs fol-
lowing. Amen.
a Col. 1. 23. —b John S. 18, 36. Acts 2. 38. & 16. 30, 31, 82.
Rom. 10.9. 1 Pet. 3. 21.-c John 12, 48.—d Luke 10. 17. Acts
5. 16. & 8. 7. & 16, 18. & 19. 12.-e Acts 2.4. & 10.46. & 19. 6.
1 Cor. 12. 10, 28. -
fLuke 10. 19. Acts 23.5.-g Acts 5, 15, 16. & 9. 17. & 28. 8.
James 5. 14, 15.—h Acts 1. 2, 3–i Luke 24. 51.-k Ps. 110. l.
Acts 7. 55.—l Acts 5, 12. & 14, 3. 1 Cor. 2, 4, 5. Hebr. 2.4.
JAnd preach the Gospel to every creature], Pro:
claim the glad tidings—of Christ crucified, and
raised from the dead—to all the creation, Trao's rh
kºria’ai-to the Gentile world; for in this sense
mºns berioth, is often understood among the Rab-
bins; because HE, through the grace of God,
hath tasted death for EveRY man, Heb. ii. 9.
And on the 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,
; 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 provision 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 ori-
ginal word ºragakoxovámosi, from raga, with, and
&xoxov6ew, I follow. -
Them that believe) The believers, as we ex-
press it; i. e. the apostles, and all those who, in
those primitive times, were endued with miracu-
lous powers, for the confirmation of the doctrines
they preached.
n my name] That is, by the authority and
ânfluence of the Almighty Jesus.
Cast out devils] Whose kingdom Jesus Christ
was manifested to destroy.
Speak with new tongues]. This was most lite-
rally fulfilled on the day of Pentecost, Acts i.
4——12.
Verse 18. Take up scrpents] Several MSS. add
ey rat; 2sgauw, 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 con-
tinually 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.
If they drink any deadly thing] Oaya ciaoy, (pag-
&gtoy) 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.
xliii. 2.
They shall lay hands on the sick] And I 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 poison, is most fully asserted in this
verse, and there is neither record nor tradition to
disprove this. But it is worthy of remark, that
JMohammed, who styled himself THE APostLE
of God, 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 Janabi, give
the following account.
When Mohammed, in the seventh year of
the Hejra, A. D. 528, had taken the city of Khee-
bar from the Arab Jews, he took up his lodgings
at the house of Hareth, the father of JMarhab,
the Jewish general, who had been slain at the ta.
king of the city by Alee, the son-in-law of JMo-
hammed. Zeemab the daughter of Hareth, who
was appointed to dress the prophet's dinner, 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 companions, falling on too hastily, fell dead
on the spot. JMahammed had only chewed one
mouthful, but had not swallowed it; though on
perceiving that it was poisoned, he immediately
spat it out, yet he had swallowed a sufficienc
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 Jena-
bi, and others, sufficiently testify. When the mo-
ther of Bashar came to see him in his dying
agonies, he thus addressed her: “O mother of
Bashar, I now feel the veins of my heart burst-
ing through the poison of that morsel, which I ate
with thy son at Kheebar.”
JAbul 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, not.
withstanding blisters were applied to his shoul-
ders, and every, thing done in the beginning to
prevent its effects. Al Kodai, and Al Janabi re-
late, that when Zeenab was questioned why she
did this, she answered to this effect : “I said in
ſny 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 infect-
ed with poison : See Elmakin, p. 8. It was there-
fore policy in him not to put Zeemab to death. It
has pleased God that this fact should be acknow-
ledged 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 everlasting
Observations on the nature
refutation of his pretensions to the prophetic
spirit and mission. Wide Specimen Hist. Arabum,
a PococKIo, p. 189, 190. #. Coran traduit par
SAVARy, vol. i. p. 135, and 212. See. also, The
Life of JMohammed by PRIDEAUx, 93, 101.
erse 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 two-fold, internal and external.
Internal, illuminating their minds, convincing
them of the truth, and establishing them in it.
External, conveying their word to the souls that
heard it, by the demonstration of the Holy Ghost;
convincing them of sin, righteousness, and judg-
ment; justifying them by his blood, and sanc-
tifying them by his Spirit. Though miraculous
powers are not now requisite, because the truth
of the Gospel has been sufficiently confirmed ;
yet this co-operation of God is indispensably ne-
cessary, without which no man can be a successful
preacher; and without which no soul can be
saved.
With signs following.] Ezrazoxov6avy'roy whae-
tov, the accompanying signs : viz. those mentioned
in the 17th and 18th verses, and those others just
now spoken of, which still continue to be produced
by the energy of God, #. the faithful
preaching of his unadulterated word.
JAmen] This is added here by many MSS. and
Versions; but it is supposed not to have made a
part of the text originally. Griesbach, Bengel,
and others, leave it out.
St. Jerom 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 iniquitatiset incredulitatis substantia,
est, quae non sinit per immundos spiritus veram
Dei apprehendi virtutem. Idcirco, jam nunc re-
vela 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 in-
fluence 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 JMark
is ended—written by him—in EGYPT-in Rome—
in the Latin tongue—directed by Peter—the 10th
—12th year after the ascension of Christ—preach-
ST. MARK.
and importance of baptism.
ed in Alexandria and all its coasts.” Dr. Lardner
supposes this Gospel to have been composed A. D.
34 or 65, and published before the end of th
last-mentioned year. See the Preface. !
The Gospel according to Mark, if not a
abridgment of the Gospel according to JMatthew,
contains a neat perspicuous abridgment of the
history of our Lord ; and taken in this point of
view, is very satisfactory ; and is the most pro-
per of all the four Gospels 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 ma-
ny valuable hints for completing the history of
our Lord, which have been omitted by the others,
and thus in the mouths of Four witnesses, all these
glorious and interesting facts are established.
One thing may be observed, that this Gospel
has suffered more by the carelessness and inac-
curacy of transcribers, than any of the others;
and hence the various readings in the MSS. are
much more numerous in proportion, than in the
other evangelists. Every thing of this descrip-
tion, which I judged to be of real importance, I
have carefully noted.
Though the matter of St. Mark’s work came
from the inspiration of the Holy Spirit, yet the
language seems to be entirely his own ; it is very
plain, simple, and unadorned; and sometimes ap-
pears to approach to a degree of rusticity or in-
elegance. Whoever reads the original, must be
struck with the very frequent, and often pleonas-
tic occurrence of ev6so; immediately, and raxie
again, and such like : but these detract nothing
from the accuracy and fidelity of the work. The
Hebraisms which abound in it, may be naturally
expected from a native of Palestine, writing in
Greek. The Latinisms which frequently occur,
are accounted 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 sup-
ported by many arguments, and highly presump-
tive facts. However this may be, the Gospel ac-
cording to JMark is a very important portion of
divine revelation, which God has preserved by a
chain of providences, from the time of its promul-
gation until now ; and for which, no truly pious
reader will hesitate to render due praise to that
God, whose work is ever perfect. Amen.
SOME OBSERVATIONS ON THE NATURE AND IMPORTANCE OF
JBAPTISM,
On the subject of baptism, several observa-
tions have been made in the course of the prece-
ding notes; and its great importance to the Chris-
tian religion, carefully noted. Dr. Lightfoot has
spoken well on the subject; and I have reserved
his observations for this place, and earnestly re-
commend them to the notice of every unprejudi-
ced reader. On the mode of administering bap-
tism, there need be no dispute among Christians:
both dipping and sprinkling are legitimate forms;
and either may be used, as the consciences or re-
ligious prejudices of the parties may direct: but
the thing itself, and its great reference, are of the
utmost importance. Baptism is a standing proof
of the divine authenticity of the Christian reli-
gion; and as Dr. Lightfoot well argues, a seal
of the truth of the doctrine of justification by faith,
through the blood of the Covenant. -
“It is no unfit or unprofitable question,” he
observes, “Whence it came to pass, that there
319
Observations on the nature
was so great a conflux of men to John the Bap-
tist, and so ready a reception of his baptism?..
& I. 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 pre-
are for his appearing.
pa. II. Aºi. tº of it was this. The insti-
tution of baptism for an evangelical sacrament,
was first in the hand of the Baptist; who the word
#. the Lord coming to him, (Luke iii. 11.) went
%rth, backed with the same authority, as the
chiefest prophets had in time past. But yet the
first use of baptism was not exhibited 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 called nºnto
nina baptism for proselytism; and was distinct
from nºw nºt baptism or washing{.” wnclean-
ness. See the Babylonian Talmud in Jevamoth.
“All the Jews assert, as it were with one
mouth, that all the nation of Israel were brought
into the covenant, among other things, by bap-
tism. Israel (saith JMaimonides, the great inter-
preter of the Jewish law) was admitted into the co-
venant by three things, namely, by circumcision,
baptism, and sacrifice. Circumcision, was in
Egypt, as it is said, None uncircumcised shall
eat of the pass-over. 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
proselytes, in the days of David and Solomon,
were admitted by baptism. The sanhedrim re-
ceived not proselytes in the days of David and So-
lomon : not in the days of David, lest they should
betake themselves to proselytism out of a FEAR of
the kingdom of Israel; not in the days of Solo-
mon, lest they might do the same by reason of the
GLoRY of the kingdom. And yet abundance of
proselytes were made in the days of David and
Solomon before private men ; and the great San-
hedrim was full of care about this business ; for
they would not cast them out of the church, because
they were baptized. MAIMONIDEs, Issure Biah,
c. 13.
“IV. Whensoever any heathen will betake him-
self, and be joined to the covenant of Israel, and
place himself under the wings of the Divine JMa-
jesty, and take the yoke of the law upon him,
voluntary circumcision, baptism, and oblation are
required ; but if it be a woman, baptism and obla-
tion, ibid. That was a common âziom, y na ºn |
ºntoni ºpºw JYo man is a proselyte until he be cir-
cumcised and baptized. JEwAMoTH, fol. 46.
“You see baptism inseparably joined to the
circumcision of proselytes. There was indeed
Some little distance of time; for they were not
baptized till the pain of circumcision was healed,
because water might be injurious to the wound:
but certainly baptism ever followed. We ac-
knowledge indeed, that circumcision was plainly
of divine institution; but by whom baptism,
which was inseparable from it was instituted, is
doubtful. And yet it is worthy of observation,
Qur Saviour rejected circumcision, and retained
the appendix baptism; and when all the Gentiles
Were now to be introduced into the true religion,
he Preferred this proselytical introductory, (par.
don the expression) unto the sacrament of en-
trance into the Gospel. One might observe the
Same almost in the Eiſcharist, ºf he lamb in the
CHAP.
xvi.
pass-over was of divine institution, and so indeed
was the bread : but whence was the wine & But
yet, rejecting the lamb, Christ instituted the sa-
crament in the bread and wine. Secondly, Ob-
serving from these things which have been spo-
ken, how very known and frequent the use of
baptism was among the Jews, the reason appears
very easy, why the Sanhedrim by their messen-
gers 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. Third-
}. Hence also the reason appears, why the New
estament does not prescribe by some more ac-
curate rule, who the persons are to be baptized.
“It appears clear enough by what has been
already said, in what sense this is to be taken in
the New Testament, which we sometimes meet
with, namely, that the master of the family was
baptized with his whole family, Acts xvi. 15, 33,
and importance of baptism.
&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 pro-
per, whether there were infants in those families,
as it concluded truly and deservedly, that if there
were, they had all been to be baptized. , Nor do
I believe this people that flocked to John's bap-
tism, were so forgetful of the manner and custom
of the nation, that they brought not their little
children also with them to be baptized. -
“I. If you compare the washing of polluted
persons prescribed by the law, with the baptism
of proselytes, both that and this implies unclean-
mess, however something different; that implies
legal uncleanness, this heathen, but both polluting.
But a proselyte was baptized not only into the
washing away of that Gentile pollution, nor only
thereby to be transplanted into the religion of the
Jews; but that, by the most accurate rite of trans-
lation that could possibly be, he might so pass in-
to an Israelite, that being married to an Israelite
woman, he might produce a free and legitimate
seed, and an undefiled offspring. Hence, ser-
vants that were taken into a family were bapti-
zed, and servants also that were to be made free :
not so much because they were defiled with hea-
then uncleanness, as that by that rite "Nºw":
nan 95% becoming Israelites in all respects, they
might be more fit to match with Israelites, and
their children be accounted as Israelites. And
hence the sons of proselytes, in following genera-
tions, were circumcised indeed, but not baptized.
They were circumcised that they might take up-
on themselves the obligations of the law, but they

|needed not baptism, because they were already
Israelites.
“II. The baptism of proselytes was the bring-
ing 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 rea-
dily flocked to him when he introduced a baptism
so different from the known proselytical 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.
“ III. The baptism of proselytes, was an obli-
gation to perform the law; that of John, was an
obligation to repentance: for although proselyti-
cal baptism admitted of some ends, and circum-
cision of others, yet a traditional and erroneous
doctrine at that time, had joined this to both, that
the proselyte covenanted in both, and obliged
310
J & -
Observations on the nature
himself to perform the law; to which that of the
apostle relates; Gal. v. 3. I testify again to every
2nan 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, acknowledged themselves to be
obliged to repentance and faith in the JMessias to
COIT162.
“IV. That the baptism of John was by plun-
ging the body, (after the same manner as the
washing of unclean persons, and the baptism of
proselytes, was) seems to appear from those things
which are related of him; namely, that he bap-
tized in Jordan, that he baptized in Enon, because
there was much water there; and that Christ, be-
ing baptized, came up out of the water to which
that seems to be parallel, Acts viii. 38. Philip
and the eunuch went down into the water, &c.
Some complain that this rite is not retained in
the Christian church, as though it something de-
rogated 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.
“I...That the notion of washing in John's bap-
tism differs from ours, in that he baptized none
who were not brought over from one religion,
and that an irreligious one too, into another, and
that a true one. But there is no place for this
among us, who are born Christians; the condi-
tion therefore being varied, the rite is not only
lawfully, but deservedly varied also. Our bap-
tism argues defilement indeed, and uncleanness;
and demonstrates this doctrinally, that we being
polluted, have need of washing; but this is to be
understood 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 de-
filed, who were baptized by John. But to denote
this washing by a sacramental sign, the sprink-
ling of water is as sufficient, as the dipping into
water, when in truth this argues washing and pu-
rification, as well as that.
“2. Since dipping was a rite used only in the
Jewish nation, and proper to it, it were some-
thing hard, if all nations should be subjected un-
der it; but especially, when it is neither necessa-
ry to be esteemed of the essence of baptism, and
is moreover so harsh and dangerous, .that in re-
gard 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 se-
verity. In the days of R. Joshua ben Levi, some
endeavoured to abolish 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 dip-
ping, Would you have no purification at all .
water? It is probable that they would have al-
lowed 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 prescript, #ºf a baptism dif-
fering in a greater matter from the baptism of
John; and therefore it was less to differ in a less
matter. The application of water was necessa-
rily of the essence of baptism; but the applica-
tion of it in this or that manner speaks but a cir-
cumstance: the audiº also of the word, was of
2ſ
f
CHAP. XVI.
and importance of baptism.
the nature of the sacrament; but the changing
of the word into this or that form, would you not
gall this a circumstance also And yet we read
the form of baptism so changed, that you may ob-
serve it to be threefold in the history of the New
Testament.
“Farther, In reference to the form of John's
baptism, which thing we have proposed to con-
sider in the second place; it is not at all to be
doubted that he baptized in the name of the JMes-
sias mow ready to come; that they might be the
readier to receive the JMessias, when he should
manifest himself. The apostles baptizing the
Jews, baptized them in the name of Jesus ; (be-
cause Jesus of JNazareth had now been reveal-
ed for the JMessias) and that they did, when it
had been before commanded them by Christ,
baptize all nations in the name of the Father,
º: Son, and of the Holy Ghost. So you must
understand that which is spoken, John iii. 23.
and iv. 2. concerning the disciples of Christ
baptizing; namely, that they baptized in the name
of Jesus; that thence it night be known that
Jesus of JNazareth, was the JMessias, in the name
of whom, suddenly to come, John had baptized.
That of St. Peter is plain, Acts ii. 38. Be bap-
tized every one of you in the name of Jesus
Christ; and that Acts viii. 16. They were bap-
tized in the name of Jesus.
“But the apostles baptized the Gentiles ac-
cording to the precept of our Lord, in the name
of the Father, and of the Son, and of the Holy
host, Matt. xxviii. 19. For since it was very
much controverted among the Jews, about the
true JMessias, it was not without cause, yea nor
without necessity, that they baptized in the name
of Jesus : that by that seal might be confirmed
this most principal truth in the Gospel, and that
those that were baptized, might profess it : that
Jesus of JNazareth was the true JMessias. But
among the Gentiles the controversy was not
concerning the true JMessias, but concerning the
true God. Among them, therefore, it was need-
ful that baptism.should be conferred in the name

of the true God, Father, Son, and Holy Spirit.
“We suppose, therefore, that men, women, and
children, came to John's baptism, according to
the manner of the nation in the reception of
proselytes; namely, that they, standing in Jor-
dan, were taught by John, that they were bap-
tized into the name of the Messias, who was now
immediately to come; and into the profession of
the doctrine of the Gospel concerning faith and
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 their sins, is to be understood accord-
ing to the tenor of the Baptist's preaching; not
that they did this man by man, or by some parti-
cular confession made to John, or by openly de-
claring some particular sins; but when the doc-
trine of John exhorted them to repentance and
faith in the Messias, they renounced and disown-
ed the doctrine and opinion of justification by
their own works, wherewith they had been be-
foretime leavened; and acknowledged and con-
ſessed themselves sinners.”
It is worthy of remark, that neither priest nor
Levite dipped the persons who were baptized:
the persons stood in the water; three persons or-
dinarily stood to instruct them and witness the
fact; when the instruction was ended, the person
himself who was to be baptized, put himself un-
der the water, and then came out. In the case
of a woman, the disciples of the wise men turned
their backs, while she plunged herself and came
Observations on the nature
out of the water: for I suppose the whole Jew-
ish 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 per-
formed 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
iittle proselyte according to the judgment of the
Sanhedrim ; that is, as the gloss renders it, If he
be deprived #. his father, and his mother brings
him to be made a proselyte, they baptize him (be-
cause none becomes a proselyte without circumci-
sion and baptism) according to the judgment, or
rite, of the Sanhedrim ; that is, that three men be
present at the baptism, who are now instead of a
Jather to him. And the Gemara, a little after
says, If with a proselyte, his sons and his daugh-
ters are made proselytes also, that which is done
by their father redounds to their 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.
BAB. CHERUB. fol. 11.
“.4 heathen woman, if she is made a proselytess
rchen she is now big with child, the child needs not
6aptism ; for the baptism of his mother serves him.
for baptism. Otherwise he were to be baptized.
JEvaM. fol. 78. -
“If an Israelite take a Gentile child, or find a
Gentile INFANT, and baptize him in the name of a
proselyte, behold, he is a proselyte. MAIM. in
...Alvadim, c. 8.
“We cannot pass over that which is indeed
worthy to be remembered. Any one's servant is
to be circumcised, though he be unwilling ; but any
one's son is not to be circumcised, if he be unwil-
ling. R. 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.
Huertos. JEvAM. fol. 8.
“Our Lord says to his disciples, Matt. xxviii.
ig. Go therefore and teach all nations, baptizing
them, &c. &aShreva are—that is, JMake disciples:
—bring them in by baptism, that they may be
taught. They are very much out, who, from
these words, cry down *. baptism : and assert
that it is necessary for those that are to be bap-
tized to be taught before they are baptized. I.
Observe the words here : Axa.Shrevaara, make dis-
ciples: and then after, Judaozoytes, teaching, in
the 20th verse. 2. Among the Jews, and also
with us; and in all nations, those are made disci-
ples that they may be taught. A certain heathen
came to the great Hillel, and said, JMake me a
g fººt that thou mayest teach me; BAB. Shab.
fol. 31. He was first to be proselyted, and then
taught. Thus, first, JMake them disciples (aaSºn-
ºrgwaare) by baptism; and then, Teach them to
observe all things, &c. Aldazzers attºs ruptly
77°C.V'Toº .. 3., fr. A.
“Barriſov’rst, baptizing.—There are various
ends of baptism: 1. According to the nature of a
Sacrament, it visibly teaches invisible things;
that is, the washing 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 is a seal of divine truth. So cir-
Climension is called, Rom. iv. 11. And he receiv-
“d the sign of circumcision, the seal of the righ-
teousness º &c. So the Jews, when they
el!"
circumcise children, gave this very title to
VoI. I. ( 41 º y
CHAP. XVI.
and importance of baptism,
circumcision. The words used when a child was
circumcised 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. Hieros. Berac. fol. 13. But
in what sense are sacraments to be called seals 3
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 doc-
trine, 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 covenant, 3. According to the
nature of a sacrament, it obliges the receivers to
the terms of the covenant ; for as the covenant it-
self is of mutual obligation between 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, Lainely, between those who acknow-
ledge and profess Christ, and Jews, Turks, and
Pagans, who do not acknowledge him. MaShrew-
gara rayta. To eSyn 322 ºrićovres—Disciple all na-
tions, baptizing, &c. When they are under bap-
tism, they are no longer under heathenism; and
this sacrament puts a difference between those
who are under the discipleship of Christ, and
those who are not. And, 6. Baptism 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 ă. church.
“And now, from what has been said, let us ar-
gue a little further in behalf of infant baptism.
“To the objection, It is not commanded to bap-
tize infants, therefore they are not to be baptized:
—I answer, It is not{.. to baptize infants,
therefore they are to be baptized. And the reason
is plain : for when pacdo-baptism in the Jewish
church was so known, usual, and frequent in the
admission of proselytes, that nothing almost was
more known, usual, and frequent : there was no
need to strengthen it with any precept, when bap-
tism was now passed into an evangelical sacra-
ment. 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 little children used to be baptized :
there was no need of a precept for that, which
had ever by common use prevailed. If a royal
proclamation should now issue forth in these
words, Let evºry one resort on the Lord's day to
the public assembly in the church ; certainly he
would be mad who in times to come should argue
hence, that prayers, sermons, and singing of
psalms, were not to be celebrated on the Lord's
day in the public assemblies, because 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
É. kinds of the divine worship to be cele-
rated there, when they were always and every
where well known, and in daily use, before the


publishing of the proclamation, and when it was
published. The case is the very same in baptism.
*
* Covenant.
Observations on the 7,0ture
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 minded
to have that custom abolished, he would have
#. forbidden it. Therefore his silence, and
le silence of the Scripture in this matter, con-
firms pacdo-baptism, and continues it to all ages.
“I. BAPTISM, as a sacrament, is a seal of the
And why, I pray, may not this seal be
set on infants 2 The seal of 㺠truth has
sometimes been set upon inanimate things, and
that by God's appointment. The bow 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 twelve 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 such a sealing 2 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, concern-
ing the washing away % sºns, &c. and they from
this doctrinal virtue of the sacrament, received
confirmation of their faith. So also Judas and
Simon JMagus, 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 3 It did not in-
deed seal the thing itself to them, nor was it at
all a sign to them of the washing away of their
sins: but baptism does of itself seal this doctrine.
You will grant that this axiom is most true. Abra-
ham received the sign of circumcision, the seal of
the righteousness of faith. And is not this equal-
ly true—Esau, Ahab, Ahaz, received the sign of
circumcision, the seal of the righteousness of faith ?
Is not circumcision the same to all? Did not cir-
cumcision, to whomsoever it was administered,
sign and seal this truth, that there was a righ-
teousness of faith ? The sacrament has a sealing
virtue in itself, which does not depend on the dis-
position of the receiver.
“II. BAPTISM, as a sacrament, is an º
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 notew 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. Ö.
duty obliges us to do every thing which the law
commands, but we cannot [without divine help]
perform the least tittle of it.
“III. 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 proselyte
by the command of the bench. Upon what is this
grounded ? On this, that baptism becomes a privi-
tege to him. And they may endow an absent per-
son with a privilege : or they may bestow a pri-
vilege upon one, though he be ignorant of it.
322
* *
ST. MARK.
and importance of baptism.
Bab. Chetub. fol. 11. Tell me then, why an in-
fant is not capable of being brought into the visi-
ble church, and receiving the distinguishing sign
between a Christian and a heathen, as well as a
grown person " See Lightfoot's Horae Hebrai-
cap, in Matt. iii. and xxviii. -
While this sheet was at press, I received the fol-
lowing observations on the subject, from a highly
intelligent and learned friend, whose name would
do my work honour, were I permitted to make it
public. He says:
“I presume the substance of the argument re-
specting infant baptism, pro, and con, is fairly
epitomised by Doddridge in his lectures, cliii. iv.
v. Doubtless, much can be said for it on the
principles he has laid down: and he has of course
given all, which had been adduced on the sub-
ject. Yet after all he himself seems scarcely
satisfied. His corollary is remarkable : “Since
there is so great an obscurity on the question,
and so many considerable things may be advan-
ced on both sides, it is certainly very reasonable
that Christians, whose persuasions relating to in-
fant baptism are different, should maintain mu-
tual candour towards each other ; and avoid all
severe and unkind censures on account of such
diſſerence.”
“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 man is, dissonance of mind will
ever, more or less, obstruct coalescence of affec-
tion. To investigate truth therefore, even in its
most speculative forms, provided it be done so-
berly and dispassionately is at least to subserve
the cause of charity.
“. In addition to the arguments which Dod-
dridge has enumerated on the side of infant bap-
tism, I would put this question: If infant bap-
tism 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 epis-
tles to those two pastors were written, a consider-
able class of persons, neither wholly out of, nor
yet properly in the church—a class, whose very
peculiar and very important circumstances and
characters ...} 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 Su-
perintendence. .
- “When, therefore, amid the recognitions of
old men, old women, young women, young, men,
| children, parents, servants, masters ; the rich, the
friendly, the unfriendly, the heretical ; there is
not the most shadowy intimation of such a class,
as deferred baptism necessarily 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 evº
dence could we have, that no such class existed 2
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 2 In the ac,
tual 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 dist
Observations on the nature
tinction, what can be more evident, than that
they made a part of the church in the mind of
the includer 2
“Once more. Let the address of St. Paul
to the Ephesian children be specially noted:
Children, says he, obey your parents, tv Kugio 2
How could they obey gy Kuguo, if they themselves
were not sv Kuguo 2 In every, instance, this ex-
pression marks incorporation into the Christian
body. For example, when St. Paul distinguishes
those of the family of Narcissus, who were Chris-
tians, his language is : row: oyras EN, KTPIQ.
In like manner, Onesimus, the reconciled ser-
vant of Philemon, was, in consequence of his
conversion, to be doubly dear to his master, ey
gagzi was EN Kºrpio : y ragxi, from having been
formerly domesticated with Philemon : v Kugio,
as being now his fellow Christian. The equiva-
lent expression, e, Xguara, occurs in the same
sense, in St. Paul's salutation of Andronicus and
Ireneus, (Rom. xvi. 7.) Ot was ºrgo eſcow yºyoya way
EN xPIX'ro, who also were IN CHRIST before me.
“Respecting the age of the persons designated
(Ephes. vi. 1.) by the term ra 'rezwa, there can
be no question ; as a subsequent verse distinctly
states them to be such children as were subjects
of discipline and mental institution—rald'eta was
vow8-earta. 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 covenant. ‘Honour
thy father and thy mother—for this is the first
commandment with promise.” Had those address-
ed been out of the Christian pale, this language
would have been inapplicable. In that case,
they would have been arhaaorgiogºvoi The roºt-
retar row Iogata–therefore not within the range
of the divine commandment ; and Éevot row dºta-
Shway th; quayytalas—consequently not warran-
ted to assume an interest in the promise-
As then, even the pressing of the sacred injunc-
tion, supposes the persons on whom it is urged
to be ovaroxural roy aytov, fellow citizens with
the saints, their acknowledged interest in the
promise proves them ouceton row esov, ºf the
household of God. I cannot therefore but con:
clude, 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
agitated question, which also I think the Scrip-
ture has anticipated and settled—I mean, IMMER-
sion. Some think baptism by SPRINKLING a con-
tradiction. St. Paul, however, 1 Cor. X. 1, 2.
did not think so. After telling us, that ot rategº;
—ravºrs; uro 'rºy ve?gany haray, x&l ºratyre; dict rry &
Saxaca h; JunxSov, all our fathers were under the
cloud, and all passed through the sea ; he adds,
CHAP.
XVI.
with equal reference to the former as to the lat-
ter, koti Zrotyre; etc roy Moorhy agazr‘ruaray'ro ev ºrn
yezeyh was ev, rh, Saxagºn, and were all baptized
unto JMoses in the cloud and in the sea. The ques-
tion then is, How were they baptized in the cloud?
Not, surely, by immersion ; for they were prio
Thy weq exhv, UNDER the cloud. It could therefore
be only by aspersion ; this, and this alone, being
the natural action of a cloud. All clouds are
condensations of vapour ; and that the mysteri-
ous cloud here referred to, had the natural pro-
perties of a common cloud, appears from the
and importance of baptism.
specified purpose to which it was applied; ‘He
spread a cloud for a covering,'—ab astu sive ar-
dore 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 unintelligible. It follows
then, that, St. Paul being the judge, to be sprin-
kled 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 vexa-
tious dispute 2. 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 ava-
weqaxalogue, of which he himself speaks, (Ephes.
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.”
, JWow. 1812.
. It is easy to carry things into extremes on the
right hand and on the left. In the controversy,
to which there is a very gentle reference in the
preceding observations, there has been much as-
perity on all sides. It is high time this were end-
ed. To say that water baptism is nothing, be-
cause a baptism of the Spirit is promised, is not
correct. Baptism, howsoever administered, is a
most important rite in the church of Christ. To
say that sprinkling or aspersion is no Gospel bap-
tism, is as incorrect as to say, immersion is none.
Such assertions are as unchristian as they are un-
charitable ; 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 unscriptural, is as rash and reprehensi-
ble as any of the rest. Myriads of conscientious
people choose to dedicate their infants to God, by
public baptism. They are in the RIGHT 1 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 dangerous to
depart.
LoNDoN, JNov. 22, 1812,
º
2
§
PREFACE
Gospel of ST. LUKE.
SHORT ACCOUNT OF HIS LIFE.
THERE 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 Colos. iv. 10, 11, 14, in proof, where St. Paul dis-
tinguished Aristarchus, Marcus, 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 moderms, 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 of
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 Colos. iv. 14. Luke, the beloved Physician. All the ancients of repute, such as Eusebius,
Gregory Nyssen, Jerom, Paulinus, Euthalius, Euthymius, and others, agree that he was a physician,
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 afterward is not certain; but it is evident he accom-
panied 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 staid 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
324
PREFACE TO ST. LUKE.
order, because he proposed to make a classification of events, referring each to its proper class,
without paying any attention to chronological arrangement. Some critics divide this history into five
distinct classes or sections, in the following manner.
CLASS I. Comprehends all the details relative, to the birth of Christ; with the preceding, con-
comitant, and immediately succeeding circumstances, from 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 III. 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 V. and last, commences at chap. ix. ver, 51. where the evangelist gives an account of our
Lord's last 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 pro-
duce 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. MATTHEw
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 oc-
curred. Many eminent historians have conducted their narratives in the same way. See Rosenmul-
ler: . It must not, however, be forgotten, that this evangelist gives us some very valuable chronologi-
cal data in several parts of the three first chapters. These shall be noticed in their proper places,
g 325
THE GOSPEL
ACCORDING TO
S T. L. U K E.
Ussherian year of the World, 3999.-Alexandrian year of the World; 5497.—Antiochian year of
the world, 5487.-Constantinopolitan AEra of the World, 5503–Rabbinical year of the World,
3754.—year of the Julian Period, 4708.—AEra of the Seleucidae,.307.-Year before the Christian
#ra, 6–Year of the CXCIII. Olympiad, 3.−Year of the building of Rome, 748.-Year of the
Julian Era, 41.-year of the Caesarean Éra of Antioch, 44-Year of the Spanish Æra,
34.—Year
of the Paschal Cycle or Dyonisian Period, 529.—Year of the Christian Lunar Cycle, QF Golden
Number, 15.-Year of the Rabbinical Lunar Cycle,
Letter, C.—Epact, 4.—Year of the Emperor
12.—Year of the Solar Cycle, 4.—Dominical
Augustus, 25.-Consuls, D. Laelius Balbus, and
c. Antistius Vetus, from January 1, to July 1; and Imp. C. Julius Cæsar 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 six months, and two for the
latter half of the year. "
CHAPTER I.
The preface, or St. Luke's private epistle to Theophilus, 1–4. The conception and birth of Jºhn Baptist
foretold by the angel Gabriel, 5–17. Zacharias doubts, 18. And the angel declares he shall be dumb,
till the accomplishment of the prediction, 19–25. Six months after the angel Gabriel appears to the
Wirgin Mary, and predicts the miraculous conception and birth of Christ, 26–38. Mary isºs her
cousin Elisabeth, 33–45. Mary's song of exultation and praise, 46-56. John the Baptist is born,
57–66. The prophetic song of his father Zacharias, 67–79. John is educated in the desert, 80.

**** Fº as many have
A.D. i.47. taken in hand to set forth
*cº in order * declaration of those
things which are most surely be-
lieved among us,
a Acts 1. 3. 1 Thess. 1.5. 1 Pet. 2. 12.-b Hebr. 2. 3. 1 Pet. 5. 1.
2 Pet. 1. 16. 1 John 1. 1.
2 * Even as they delivered Aºir.
them unto us, which * from the A. Dºir.47.
beginning were eye-witnesses, ciº.
and ministers of the word; *
3 " It seemed good to me also, having
c Mark 1. 1. John 15. 27.-d Acts 15. 19, 25, 28. 1 Cor. 7.40.
NoTES ON CHAPTER I.
Verse 1. JMany have taken in hand] Great and
remarkable characters have always many bio-
graphers. So it appears it was with our Lord :
but as most of these accounts were inaccurate,
recording as facts, things which had not happen-
ed; and through ignorance or design, mistaking
others, especially in the place where St. Luke
wrote; it seemed good to the Holy Spirit to in-
spire this holy man with the most correct know-
ledge 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.
JMost surely believed among ws] Facts confirmed
by the fullest evidence—ray ºrirangopognatyay ºrgay-
£4&ray. Every thing that had been done or said
by Jesus Christ, was so public, so plain, and so
accredited by thousands of witnesses, who could
have had no interest in supporting an imposture,
as to carry the iſ. 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 ws,
which from the beginning were eye-witnesses]
Probably this alludes to the Gospels of JMatthew
and JMark, which it is likely were written before
St. Luke wrote his ; and on the models of which
he professes to write his own ; and azr’ agxns,
from the beginning, must mean, from the time
that Christ first began to proclaim the glad tidings
of the kingdom ; and avºrortal, 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,
JMinisters of the word]_Tov Abyov. Some sup-
pose that our blessed Lord is meant by this
phrase ; 6 Aoyoc, the Word, or Logos, is his
essential character in John i. 1, &c. but it does
not appear that any of 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, Aoyo; is frequently used both
by the evangelists and apostles.
Verse 3. Having had #. wnderstanding]
IIaguwoxov$nzori ayašºv, having accurately tra-
| ced up—entered into the very spirit of the work,
326
Account of Zacharias the priest,
Aºir. had perfect understanding of all
4051. &
A.D.47, things from the very first, to
*cº" write unto thee * in order, "most
excellent Theophilus,
4 * That thou mightest know the cer-
tainty of those things wherein thou hast
been instructed.
CHAP. I.
and his wife Elisabeth.
5 HERE was "in the days agº.
of Herod, the king of Aºymp.
Judea, 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
• Acts 11. 4.—b Acts 1, 1–6 John 20, 31–d Matt. 2, 1–
e 1 Chron. 24. 10, 19. Neh. 12. 4, 17.
and examined every thing to the bottom; in con-
sequence of which investigation, I am completel
convinced of the truth of the whole. Thoug
God give his Holy Spirit to all them who ask him,
yet this gift 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 inspi-
ration in the case of St. Luke, we at once disco-
ver: he set himself by impartial inquiry and
diligent investigation, to find the whole truth,
and to relate nothing but the truth; and the Spi-
rit of God presided over, and directed his inqui-
ries, so that he discovered the whole truth, and
was preserved from every particle of error.
From the very first] Ayaşºv, from their origin.
Some think aya, Sey, should in this place, be trans-
lated from above ; and that it refers to the inspi-
ration 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
Rypice.
r º As the literal import of this word
is friend of God, Osov puxor, some have supposed
that under this name, Luke comprised all the fol-
lowers of Christ, to whom, as friends of God, he
dedicated this faithful history of the life, doctrine,
death, and resurrection 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 2 Besides, agarise, most excellent,
could never be applied in this way, for it evidently
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. Theo-
philus appears to 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 preserved by Theo-
philus, was afterward found and published with
this Gospel.
Verse 4. Wherein thou hast been instructed
Karex nSºng—in which thou hast been catechised.
It appears that Theophilus had already received
the first elements of the Christian doctrine, but
had not as yet been completely grounded in them.
That he might know the certainty of the things
in which he had been thus catechised 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 element-
ary 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
f Gen. 7. 1. & 17. 1. 1 Kings 9. 4. 2 Kings 20. 3. Job 1. 1.
Acts 23. 1. & 24, 16. Phil. 3. 6.
the attacks of infidelity and irreligion. Every
man should labour to acquire the most correct
knowledge, and indubitable 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 re-
ceived 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 Anti-
pater, an Idumean by birth, who had professed
himself a proselyte to the Jewish religion, but re-
garded no religion further than it promoted his
secular interests and ambition. Thus, for thc
first time, the throne of Judah was filled by a per-
son not of Jewish extraction, who had been for-
ced upon the people by the Roman government.
Hence it appears plain, that the prophecy of Ja-
cob, Gen. xlix 10. was now fulfilled; for the scep-
tre 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,
The course of Abiah] When the sacerdotal
families grew very numerous, so that all could
not officiate together at the tabernacle, David di-
vided 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. Abiah was the eighth in the
order in which they had been originally establish-
ed: 1 Chron. xxiv. 10. These dates and persons
are particularly mentioned as a full confirmation
of the truth of the facts themselves; because 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 immediate-
ly after the time in which these facts took place;
and among the very people, thousands of whom
had been eye-witnesses of them; and among those
too, whose essential interes; it was to have dis-
credited them if they could ; and yet, in all that
age, in which only they could have been contra-
dicted with advantage, no man ever arose to call
them in question! What an absolute proof was this
that the thing was impossible; and that the truth of
the Gospel history was acknowledged 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 descend-
ed 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.
327
Ján angel appears to
arºº God, walking in all the com;
A. Siyip. mandments and ordinances of
Sº the Lord blameless.
7 And they had no child, because that
Elisabeth was barren ; and they both were
now well stricken in years.
8 And it came to pass, that while he
executed the priest's office before God,
* in the order of his course,
ST. LUKE.
Zacharias in the temple.
9 ... the custom of ***
the priest’s office, his lot was "to A. S.r.
burn incense when he went into 98°11.8.
the temple 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
a 1 Chron. 24. 19. 2 Chron. 8. 14. & 31.2.—b Exod. 30. 7, 8. 1 Sam.
Before God] Possessing the spirit of the reli-
gion they professed; exercising themselves con-
stantly in the presence of their Maker, whose eye
they łº, was upon all their conduct, and who
examined all their motives.
Walking in all the commandments and ordinan-
ces of the £ord blameless.] None being able to
lay any evil to their charge. They were as ex-
emplary and conscientious, in the discharge of
their religious duties, as they were in the dis-
charge of the offices of civil life. What a sa-
cred 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 eyroxal, commandments, may here mean
the decalogue; and 3.xxuagara, ordinances, the
ceremonial and judicial laws which were deliver-
ed after the decalogue: as all the precepts deli-
vered from Exod. xxi, to xxiv. arc termed dux at-
awara, judgments or ordinances.
Verse 7. Both were now well stricken in !.
By the order of God, sterility and old age bo
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 JAbraham, Gen. xi. 30. xvii. 17. Christ
must (by the miraculous power of God) be born
of a virgin : whatever was connected with, or re-
ferred to his incarnation, must be miraculous
and impressive. Isaac was his grand type, and
therefore must be born miraculously—contrary
to the common course and rule of nature. JAbra-
ham was a hundred years of age, Sarah was nine-
ty, Gen. xvii. 17. and it had cEASED to be with
Sarah AFTER THE MANNER 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; his birth, like that
of Isaac, 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 besides, Elisabeth was
naturally barren. The birth of these three ex-
traordinary 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 extraordina-
ry things to arrest and fix his attention; and he
requires well attested miracles from God, to be-
speak 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 relirion.
Verse 8. Before ºff) In the temple, where
Aº *
2.28. 1 Chron. 23. 13. 2 Chron. 29. 11.-c Lev 16. 17. Rev. 8.3, 4.
God used to manifest his presence, though long
before this time, he had forsaken it; yet on this
important occasion, 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 sa-
cerdotal office, among themselves, by lot; and
in this case, the decision of the lot was, that Za-
charias should at that time burn the incense be-
fore the Lord in the holy place.
Verse 10. The whole multitude—were praying 3
The incense was itself an emblem of the prayers
and praises of the people of God; see Psal. cxli.
2. Rev. viii. 1. While therefore the rite is per-
forming 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 cvery
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 spe-
cify the time of the day in which this transaction
took place. It was probably in the morning.
Verse 11. There appeared—an angel of the
Lord] There had been neither prophecy nor an-
gelic 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 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 eternal-
ly established :-Thou art a priest for ever, Psal.
cx. 4. 3. The place in which,the angel appeared
—Jerusalem ; out of which the word of the Lord
should go forth, Isaiah 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 witnesses of this interposition of
God, and the effects produced 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 Je-
sus, 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 sure-
ly accompany them, and God shall appear among
them. 6. The employment of Zacharias when
the angel appeared—he was burning incense, one
of the most sacred and mysterious functions of
The birth and character of
** side of * the altar of incense.
An olymp. 12 And when Zacharias saw
Sºlº him, "he was troubled, and fear
fell 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 thou shalt call his name John.
14 And thou shalt have joy and gladness;
and "many shall rejoice at his birth.
a Exod. S0, 1–b Judg. 6. 22. & 1s. 22. Dan. 10.8. Ver. 29. Ch.
2.9. Acts 10.4. Rev. 1, 17–c Ver. 60, 63-d Ver. 58.
the Levitical priesthood, and which typified the
intercession of Christ: confer. Heb. vii. 25. with
chap. ix. 24. 7. The long continued and public-
dy 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. af
Verse 12. Zacharias—was troubled] Or, con-
jounded at his sudden and unexpected appear-
ance, and fear fell upon him, lest 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
refers, 1st. 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 consola-
tion of Israel. They are all heard—thou shalt
have a son, and Israel shall be saved. If fervent,
faithful prayers be not immediately answered,
they should not be considered as lost; all such
are heard by the Lord, are registered in heaven,
and shall be answered in the most effectual way,
and in the hest time. Answers to prayer are to
be received by faith; but faith should not only
accompany 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..] For the proper
exposition of this name, see on Mark i. 4.
Verse 14. Thou shalt have joy, &c.] Esau
2aga arou, He will be joy and gladness to thee. A
§ of prayer and faith is likely to be a source
of comfort to his parents. Were proper atten-
tion paid to this point, there would be fewer dis-
obedient children in the world ; and the number
of broken-hearted parents would be lessened.
But what can be expected from the majority of
matrimonial connexions begun without the fear
of God, and carried on without his love.
JMany 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 fore-
runner he shall be, or he shall be a truly great
person, for so this form of speech may imply.
JNeither wine nor strong drink] Xinaga, i.e. all
fermented liquors which have the property of in-
toxicating, or producing drunkenness. The ori-
ginal word gigspa, sikera, comes from the He-
brew. how shaker, to inebriate, “Any inebria:
ting liquor,” says St. Jerom, (Epis, aā Nepot.)
“is called sicera, whether made of corn, apples,
Voy,. I, 42 )
CHAP. I.
John the Baptist are foretold.
15 For he shall be great in the A.M.3999.
sight of the Lord, and “shall afé º **
drink neither wine nor strong &
drink; and he shall be filled with the Holy
Ghost, even from his mother’s womb.
16 & And many of the children of Israel
shall he turn to the Lord their God.
17 "And he shall go before him in the
spirit and power of Elias, to turn the
hearts of the fathers to the children, and
eNumb. 6.8. Judg. 18.4. Ch. 7.83.—f Jer. 1.5. Gal. 1. 15.-g Mal.
4.5, 6.—h Mal. 4.5. Matt. 11. 14. Mark 9. 12.-i Ecclus. 48. 10.
honey, dates, or any other fruits.” One of the
four prohibited liquors among the East-Indian
JMoslimans, is called sikkir. “Sikkir is made by
steeping fresh dates in water till they take effect
in sweetening it : this liquor is abominable and
unlawful.” HEDAYA, vol. iv. p. 158. Probably
this is the very liquor referred to in the text. In
the Institutes of Menu it is said, “inebriatin
liquor may be considered as of three principa
sorts: that extracted from dregs of sugar, that
extracted from bruised rice, and 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 Brahmins in the same sense as being born
again is used by Christians., . It signifies a spiri-
tual regeneration. From this word comes our
English term cider or sider, a beverage made of
the fermented juice of apples. See the note on
Lev. x. 9.
Shall be filled with the Holy Ghost] Shall be
divinely 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 ey rh woxia, IN
the womb of his mother—intimating that even
before he should be born into the world, the Holy
Spirit should be communicated to him. Did not
this take place on the salutation of the Virgin
Mary 2 and is not this what is intended ver. 44?
To be filled with the Holy Ghost, implies having
the soul influenced in all its powers, with the illu-
minating, strengthening, and sanctifying energy
of the Spirit.
Verse 16. JMany 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 re-
semble Elijah in his retired and austere manner
of life, and in his zeal for the truth, reproving .
even princes for their crimes; compare i Kings
xxi. ſ.7–24. with Matt. xiv. 4. It was on these
accounts that the prophet Malachi, chap. iv. 6.
had likeued John to this prophet. See also Isai.
xl. 3. and Mal. iv. 5, 6.
• To turn the hearts of the fathers] Gross igno-
rance had taken place in the hearts of the Jew-
ish people, they needed a divine instructer; John
is announced as such ; by his preaching, and man-
ner of life, all classes among the people should
be taught the nature of their several places, and
the duties respectively incumbent upon them.
See chap. iii. 10, &c. In these things the great-
ness 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, 1st. From the
plenitude of God's Spirit which dwelt in him —
Zacharias doubting,
A.M. 3399, the disobedient * to the wisdom
§ #; of the just ; to make ready a
9*** * people prepared for the Lord.
18 And Zacharias said unto the angel,
"Whereby shall I know this? for I am an
old man, and my wife well stricken in
CàI'Se
19 And the angel answering said unto
him, I am • Gabriel, that stand in the
presence of God; and am sent to 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
St. LUKE.
Žs struck dumb.
these things shall be performed, *.*
because thou believest not my An olymp.
words which shall be fulfilled in ºil tº
their season. -
21 And the people waited for Zacharias,
and marvelled. that he tarried so long in
the temple. -
22 And when he came out, he 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 ac-
a Or, by-b Gen. 17. 17.-e Dan. 3. 16. & 9. 21, 22, 23. Matt. 18.
10. Hebr. 1. 14.
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 re-
buking vice. 5. From the reformation which
he was the instrument of effecting among the
people; reviving aiuong them the spirit of the
iPatriarchs, 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 chil-
dren, because of their unbelief and disobedience;
but that the Baptist should so far succeed in con-
verting them to the Lord their God, that these
holy men should again look upon them with de-
light, and acknowledge them for their children.
Some think that by the children the Gentiles are
meant, and by the fathers, the Jews.
The disobedient]. Or unbelieving, are Bets, the
persons who would no longer credit the predic-
tions 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 2] All
things are possible to God; no natural impedi-
ment 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 fulfil-
ment.
Verse 19. I am Gabriel] This angel is men-
tioned, Dan. viii. 16. ix. 21. The original bronn,
..is exceedingly expressive: it is compounded of
nnnngeburah, and ºn el, the might of the strong
God. An angel with such a name was exceed-
ingly proper for the occasion; 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] This is in
allusion 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
resence. 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] Xuanway, si-
dent; this translation is literal; the angel imme-
diately explains it, thou shalt not be able to speak.
d Ezek, 3.26. & 24. 27.-e See 2 Kings 11. 5. 1 Chron. 9. 25.
Dumbness ordinarily proceeds from a natural im-
perfection or debility of the organs of speech; in
this case there was no natural weakness or unfit-
ness in those organs; but for his rash and unbe-
lieving speech, silence 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 in-
temperate in the use of their tongues, behold here
the severity and mercy of the Lord; nine months’
silence for one intemperate speech : Many, by
giving way to the language of wrºbelief, have lost
the language of praise and thanksgiving for
months, if not years
Verse 21. The people waited] The time spent
in burning the incense was probably about half
an hour, during which there was a profound si-
lence, as the people stood without engaged in
mental prayer. To 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 vail, the people could not see
what passed; but they understood this from Za-
charias himself, who, by Juayevoy, 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 ministra-
tion were accomplished] Each family of the
priesthood officiated one whole week, 2 Kings
xi. 17. * *
There is something very instructive in the con-
duct 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 ful-
filling 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 vine-
yard because of some trifling bodily disorder by
which they are afflicted, or through some incon-
venience in outward circumstances, which the
follower of a cross-bearing, crucified Lord should
not mention, show that they either never had a
proper concern for the honour of their Master or
for the salvation 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
330 **
The angel Gabriel
*** complished, he departed to his
An Ólymp. own house.
5*** 24 T And after those days, his
wife Elisabeth conceived, and hid herself
five months, saying,
25 Thus hath the Lord dealt with me
in the days wherein he looked on me, to
* take away my reproach among men.
Aſſº. 26 T And in the sixth month
A. oºmp, the angel Gabriel was sent from
Sºlºt. God unto a city of Galilee,
named Nazareth,
27 To a virgin "espoused to a man
whose name was Joseph, of the house of
David; and the virgin's name was Mary.
CHAP. I.
appears to the Virgin Mary.
28 And the angel came in unto A..."
her, and said, “Hail, thou that art Aºymp.
"highly favoured, “the Lord is bºtt
with thee: blessed art thou among women.
29 And when she saw him, " 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
a Gen. 30. 28. Isai. 4. 1. & 54. 1, 4.—b Matt. 1, 18. Ch. 2. 4, 5
—c Dan. 9. 23. & 10, 19 —d Or, graciously accepted, or, much
graced. See Ver, 30.—e Judg. 6, 12.-f Ver. 12.—g Isai. 7. 14.
Matt. 1 21.-h Ch. 2. 21.-1 Mark 5. 7.
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 fulfilled in their sea-
son, 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 contemptible of mortals, and traitors to
their God.
Verse 24. Hid herself five months] That she
might have the fullest proof of the accomplishment
of God's promise, before she appeared in public,
or spoke of her mercies.
Verse 25. To take away my ...'..] As
fruitfulness was a part of the promise of God to
his people, Gen. xvii. 6. and children, on this ac-
count, being considered as a particular blessing
from heaven, Exod. xxiii. 26. Lev. xxvi. 9. Psal.
cxxvii. 3. so barrenness was considered annong
the Jews as a reproach, and a token of the disap-
probation 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 pa-
trimonial 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 jº, of He-
rod, 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. •A
Verse 27. To a virgin espoused, &c.j See on
Matt. i. 18. and 23. #. reflections of pious fa-
ther 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
£attern 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 màid, the wife
of a Carpenter. The Son of God comes to hum-
ble, the proud, and to honour poverty, weakness,
2nd contempt. He chooses an obscure place for
vernment of Christ.
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 ap-
pearance of the angel. When divine visions
were given, they are announced as such, in the
sacred writings; nor can we with safety attribute
any thing to a vision, where a divine commu-
nication 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 prefer-
ence to all the women upon earth, to be the mo-
ther of the Messiah
The Lord is with thee] Thou art about to re-
ceive 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 saying] The
#. appearance of the heavenly messenger,
illed 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.
Verse 32. He shall be great] Behold the great-
ness of the JMan 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 peculiar sense, the SoN of the most
high God; because God would produce it in her
womb, without the intervention of man. 3. He
shall be the everlasting Head and Sovereign of
his church. 4. 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 an-
gel 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 go-
*
331
The character of the JMessiah.
called the Son of the Highest :
and * the Lord God shall give
unto him the throne of his father
A. M. 4000.
& B. C. 5.
An. Olymp.
CXCIII.4.
David :
33 "And he shall reign over the house
of Jacob for ever: and of his kingdom
there shall be no end.
34 Then said Mary unto the angel, How
shall this be, seeing I know not a man?
35 And the angel answered and said
ST. LUKE. His human nature, how produced.
unto her, “The Holy Ghost shall A.M. º.
come upon thee, and the power An olymp.
of the Highest shall overshadow ºt.
thee; therefore also that holy thing which
shall be born of thee, shall be called "the
son of God. -
36 And, behold, thy cousin Elisabeth,
she hath also conceived a son in her old
age; and this is the sixth month with her,
who was called barren.
a 2 Sam. 7. 11, 12. Isai. 9. 6, 7. & 16.5, Jer. 23. 5. Ps. 132.
11. Rev. 3. 7.—b Dan. 2.44. & 7. 14, 27. Obad. 21. Mic. 4. 7.
Verse 33. The house of Jacob) All who belong
to the twelve tribes, the whole Israelitish peo-
le.
Verse 34. Seeing I know not a man] Or, hus-
band. 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 º what 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, ºvyagic, the miracle work-
ing power, of the JMost 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 advan-
ced on Matt. i. 20. that the rudiments of the
human 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 ‘...] e may plainly per-
ceive here, that the angel does not give the ap-
pellation of Son of God to the divine nature of
Christ; but to that holy person or thing to ayuoy,
which was to be born of the Virgin, by the ener-
gy 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 be-
ginning ; it was God manifested in the flesh, 1
Tim. iii. 16. it was that Word which being in the
beginning (from eternity) with God, John i. 2.
was afterward made flesh, (became manifest in
human * and tabernacled among us, John i.
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 mature, in reference to which he is
the Son of God, and inferior to him, Mark xiii.
32. John v. 19. xiv. 28. and the divine nature,
which was from etermity, 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
sometimes attributed, without appearing to make
any distinction between the divine and human
natures; but is there any part of the Scriptures
in which it is plainly said that the divine nature
of Jesus was the Son of 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 cº is, in my opinion, anti-
2
John 12. 34. Hebr. 1.8.-e Matt. 1. 20.—d Matt. 14.33. & 26.63,
64. Mark 1. 1. John 1. 34. & 20. -81. Acts 8. 37. Rom. 1. 4.
scriptural, and highly dangerous; this doctrine I
reject for the following reasons:
1st. I have not been able to find any express
declaration in the Scriptures concerning it.
2dly. If Christ be the Son of God as to his di-
vine nature, then he cannot be eternal ; for son,
implies a father; and father implies, in reference
to son, precedency 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 antecedent to such gene-
ration.
3dly. If Christ be the Son of God, as to his
divine nature, then the Father is of necessity
prior, consequently superior to him.
4thly. Again, if this divine nature were begot-
ten of the Father, then it must be in time ; 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 begotten from all
eternity, is in my opinion absurd; and the phrase
eternal Son, is a positive self-contradiction.—
ETERNITY is that which has had no beginning,
nor stands in any reference to TIME. Son suppo-
ses 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 essentially
different and opposite ideas.
The enemies of Christ's divinity have, in all
ages, availed themselves of this incautious me-
thod of treating this subject, and on this ground,
have ever had the advantage of the defenders of
the godhead of Christ. This doctrine of the eter-
mal 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 par-
don 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 dan-
gerous; therefore let all those who value Jesus
and their salvation abide by the Scriptures.
Verse 36. Thy cousin Bhºj #. kinswo-
man avyyeyne. As Elisabeth was of the tribe of
Levi, ver. 5. and Mary of the tribe of Judah,
. could not be relatives but by the mother's
S1018,
She hath also conceived] And this is wrought
by the same power and energy through which
thou shalt conceive. Thus God has given thee
a proof and pledge in what he has done for Elisa-
beth, of what he will do for thyself; therefore,
have faith in God.
Who was called barren.] It is probable that
JMary visits her
A.M.; 4000, 37 For a with God nothing
An olymp, shall be impossible.
9*** 38 And Mary said, Behold the
handmaid of the Lord; be it unto me ac-
cording to thy word. And the angel de-
parted from her.
39 i And Mary arose in those days, and
went into the hill country with haste,
binto a city of Juda;
40 And entered into the house of Za-
charias, and saluted Elisabeth.
41 And it came to pass, that, when
Elisabeth heard the salutation of Mary,
the babe leaped in her womb ; and Eli-
sabeth was filled with the Holy Ghost:
42 And she spake out with a loud voice,
and said, “Blessed art thou among women,
CHAP. I.
cousin Elisabeth.
and blessed is the fruit of thy A.M. º.
womb. - - * * * *
43 And whence is this to me,
that the mother of my Lord should come
to me? *
44 For, lo, as soon as the voice of thy
salutation sounded in mine 'ears, the babe
leaped in my womb for joy.
45 And blessed is she "that believed;
for there shall be a performance of those
things which were told her from the Lord.
46 T And Mary said, “My soul doth
magnify the Lord,
47 And my spirit hath rejoiced in God
my Saviour.
48 For he hath regarded the low estate
of his hand-maiden: for, behold, from
An: Olmyp.
CXCIII. 4.
a Gen. 18. 14. Jer. $2.17. Zech. 8.6. Matt. 19. 26. Mark 10. 27.
Ch. 18. 27. Rom. 4. 21.-b Josh. 21. 9, 10, 11.
c Ver. 28. Judg. 5.24.—d Or, which believed that there.—e 1 Sam.
2. 1. Ps. 34. 2, 3. & S5.9. Hab. 3. 18.—f 1 Sam. 1. 11. Ps. 138. 6.
Elisabeth got this appellative by way of re-
proach; or to distinguish her from some other
Elisabeth also well known, who had been blest
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.] Words of the very same import with those
spoken by the Lord to Sarah, when he foretold
the birth of Isaac, Gen. xviii. 14. Is 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] I
fully credit what thou sayest, and am perfectl
ready to obey thy commands, and to accomplis
all the purposes of thy grace concerning me. It
appears, that at the instant of this act of faith and
purposed obedience, the conception of the imma-
culate humanity of 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 fillag with the Holy
Ghost]. This seems to have been the accomplish-
ment 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 influence.
Verse 42. Blessed art thou among women] Re-
peating the words of the angel, ver. 28. of which
she had probably been informed by the Holy Vir-
gin, in the present interview.
Verse 43. The mother of my Lord] The pro-
pºetic spirit which appears to have overshadowed
Elisabeth, gave her a clear understanding in the
mystery of the birth of the promised Messiah.
the Itala, and some books mentioned by
Verse 45. Blessed is she that believed; for there
shall be, &c.] Or, Blessed is she who hath believ-
ed 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 hap-
piness, because it receives the fulfilment of God's
promises. Whatever God has promised, he in-
tends to perform. We should believe whatever
he has spoken—his own authority is a sufficient
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 unreasonable—God will perform his
promise, for HE cannot lie.
Verse 46. ...And JMary said] Two copies of
rigen,
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 ad-
dress of the angel to Zacharias, ver. 13–17. is
delivered in the same way: so is that to the Vir-
gin, wer. 30–33. and so also is Elisabeth's 'an-
swer to Mary, ver, 42–45. All these portions
are easily reducible to the hemistich form in which
the Hebrew poetry of the Old Testament is found
in many MSS. and in which Dr. Kennicott has
arranged the Psalms, and other poetical parts of
the Sacred Writings. See his Hebrew Bible.
JMy soul doth magnify the Lord] The verb
£48022×vyety, ſº has proved, signifies to cele-
brate with words, to extol with praises. This is
the only way in which God can be magnified, or
made great : for strictly 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 mani-
fested his greatness.
Verse 47. My spirit hath rejoiced] Ezulled.
These words are uncommonly emphatical—they
show that Mary's whole soul was filled with the
divine influence, and wrapt up in God.
Verse 48. He hath regarded] Looked favoura-
bly, &c. ºrigaºkºy. In the most tender and compas-
sionate manner he has visited me in my humilia-
tion, drawing the reasons of his conduct, not from
333
Mary's hymn of praise,
** henceforth "all generations shall
An olymp. call me blessed. w
Sºlº tº 49 For he that is mighty" hath
done to me great things; and holy is his
Danſhee -
50 And "his mercy is on them that fear
him, from generation to generation.
51 ° He hath showed strength with his
arm; ſhe hath scattered the proud in the
imagination of their hearts.
ST. LUKE.
commonly called the Magnificat.
52 & He hath put down the A.M., 4000.
mighty from their seats, and ex- alºft,
alted them of low degree. ... ºut 4.
53 " He hath filled the hungry with
good things; and the rich he hath sent
empty away. -
54 He hath holpen his servant Israel,
* in remembrance of his mercy;
55 “As he spake to our fathers, to Abra-
ham, and to his seed for ever. -
a Mal. 3. 12. Ch. 11. 27.-b Ps. 71. 19. & 126. 2, 8.—c Ps. 111.
9.—d Gen. 17. 7. Exod. 20. 6. Ps. 103. 17, 18. —e Ps. 98. 1. &
I 18. 15. Isai. 40. 10. & 51. 9, & 52. 10.
f Ps. S3. 10. 1 Pet. 5. 5.—g 1 Sam. 2. 6, &c. Job 5.11. Ps. 113.
6.—h 1 Sam. 2.5. Ps. 34, 10.-i Ps. 98.3. Jer. S.1. 8, 20.-k Gen.
17. 19. Ps. 182. 11. Rom. 1 1. 28. Gal. 3. 16.
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 votaries she is ad-
dressed as Queen of Heaven, JMother of God, &c.
titles both absurd and blasphemous.
Verse 49. He that is mighty hath done to me
great things]. Or, miracles, as, axsia. . As God
jills her with his goodness, she empties herself to
him in praises; and sinking into her own nothing-
ness, she ever confesses, that God alone is all in
Holy is his name.] Probably the word which
Mary used was ibn chesed, which though we
sometimes translate holy, see Psal., lxxxvi. 2.
cxlv. 17. yet the proper meaning is abundant
goodness, exuberant kindness, 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 mercy 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 all his creatures, be-
cause his name is mercy, and his nature love.
Verse 51. He hath showed º Or, He
hath gained the victory, arounce &gator. The word
zgaros is used for victory, by Homer, Hesiod, So-
phocles, 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 Pharoah's host in the Red Sea,
which was effected by the omnipotence of God, is
called the act of his arm, Exod. xv. 16.
He hath scattered] Aleaxogºrizey, hath scattered
abroad ; as a whirlwind scatters dust and chaff.
The proud] Or º wrigh-pavov; ; from
wreg, above, and paiva, I show—the haughty men,
who wish to be noticed, in preference to all others;
and feel sovereign contempt for all but them-
selves. These God scatters abroad—instead of
being in his sight, as in their own, the most eac-
cellent of the earth, he treats them as straw, stub-
ble, chaff, and dust.
In the imagination gºir hearts] While they
. 3:
from their thrones.
| son, and to the other his daily bread.
are forming their insolent, proud, and oppressive
projects—laying their plans, and imagining that
accomplishment and success are waiting at their
right hand, the whirlwind of God's displeasure
blows, and they and their machinations are dis-
sipated together.
Verse 52. He hath put down the mighty from
their seats] Or, He hath taken down potentates
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 pro-
phetically, this saying may also allude to the de-
struction of the º, 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 notion of a person of unbounded benevolence,
who is daily feeding multitudes at his gates. The
poor and the rich are equally dependant upon
him; to the one he gives his affluence for a sea-
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 only gives him nothing more, but of
ten 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 Peninnah, as related 1. Sam. i. 2, &c. ii.
1—10. * .
Verse 54. He hath holpen [supported avºrsaa-
gero] his servant Israel] Israel is here represented
as:}; and the Lord comes speedily in and
props him up. The house of David was now rea:
dy to fall and rise no more; Jesus being born of
the very last branch of the regal line, revived th
family, and restored the dominion. s
In remembrance of his mercy] By mercy, the
covenant whichº God made with Abraham, Gen.
xv. 18. is intended : which covenant proceeded
from God's eternal mercy, 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,
wer. 55.
This song properly consists of three parts. s
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 people, ver, 51–53.
3. In the third, she praises him for what he had
done, and would do for his church, ver, 53–56.
John Baptist
56 And Mary abode with her
about three months, and return-
ed to her own house.
57 || 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
A. M. 4000.
B. C. 5.
An. Olymp.
#C##".
*
her. -
59 And it came to pass, that "on the
CHAP. I.
eighth day they came to circum: Aº
is born.
4000.
cise the child: and they called Ağız.
him Zacharias after the name of ºtt
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.
62 And they made signs to his father,
how he would have him called.
63 And he asked for a writing table, and
a Ver. 14 —b Gen. 17, 12. Lev 12 3.
c Ver. 13.
Verse 56. And JMary 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. JNow Elisabeth's full time came, :
But according to others, we are to understan
the three months of Mary's visit as preceding the
birth of John, which would complete the time of
Elizabeth's pregnancy, according to ver. 36. and
the only difficulty is to ascertain whether Mary
went immediately to Hebron after her salutation ;
or whether she tarried nearly three months be-
fore she took the journey.
Verse 58. And her neighbours and her cousins
—rejoiced with her.] Because sterility was a re-
proach, and they now rejoiced with their relative,
from whom that reproach was now rolled away.
To rejoice with those whom God has favoured,
and to congratulate them on the advantages which
he has granted to them, is a duty which humani-
ty, charity, and religion call upon us to fulfil.
1. It is a duty of humanity which should be
punctually 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
requires us to perform with sincerity. In the
polite world, there is no duty better fulfilled in
word, than this is : but sincerity is utterly banish-
ed: and the giver and receiver are both convin-
ced that compliments and good wishes mean—no-
thing. He who does not endeavour to take a sin-
cere part in his neighbour's prosperity, will soon
feel ample punishment in the spirit of jealousy
and envy.
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
Elisabeth, and they acknowledged his 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 ho-
nour those for his sake, who are objects of his fa-
your. The society of believers are but one body;
the talents, &c. of every individual are profitable
to the whole community; at least none are de-
prived of a share in the general welfare, but those
who through jealousy or envy refuse to rejoice
with him towards whom God hath magnified his
Żmercy.
Verse 59. On the eighth day they came to cir-
cumcise] 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 gene-
rally allowed to have been substituted for cir-
cuincision, is no more necessary to the salvation
of an infant, than circumcision was. Both are
signs of the covenant—circumcision, of the put-
ting away the impurity of the flesh; and baptism,
of the washing of regeneration, and renewing of
the Holy Ghost, producing the answer of a good
conscience towards God. Confer I 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 ordinarily the name of the father was given
to the first-born son.
Verse 60. JNot so; but he shall be called John
This is the name which the angel desired shoul
be given him, ver. 13. and of which Zacharias by
writing had informed his wife. There is some-
thing very remarkable in the names of this fami-
ly. Zachariah, nºns, the memory, or memorial
of Jehovah in yello, at the end of the word, be-
ing contracted for nin' Yehovah, as in many other
names. Elisabeth, now ºn the Sabbath, or rest
of my strong God : names probably given them
by their parents, to point out some remarkable
circumstance in their conception or birth. And
John, which should always be written Jehocha-
nan or Yehochanan, unin, 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. JNone of thy kindred] As the Jew-
ish tribes and families were kept sacredly dis-
tinct, it appears the very names of the ancestors
were continued among their descendants, partly
through reverence for them, and partly to avoid
confusion in the genealogical tables, which, for
the sake of distinguishing 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 ;
otherwise they might have asked him, and obtain-
ed his answer in this way.
Verse 63. A writing table] [Ilyazıdıov, a tablet,
a diminutive of rivač, 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 used the same)
was the little board or writing table, as we ren-
der it Luke i. 63. that was called for by Zacha-
Zacharias's speech is restored;
agº wrote saying,” His name is John.
An olymp And they marvelled all.
Sºlº tº 64 " And his mouth was open-
ed immediately, and his tongue loosed,
and he spake, and praised God.
65 And fear came on all that dwelt
round about them : and all these “say-
ings were noised abroad throughout all
* the hill country of Judea.
66 And all they that heard them “laid
a Ver. 18.-b Ver. 20.—c Or, things.-d Ver. S9.—e Ch. 2. 19, 51.
f Gen. 39. 2. Ps. 80. 17. & 89. 21. Acts 11. 21. -
rias.” Shaw's Travels, p. 194. My old MS.
considers the word as meaning the instrument of
writing, rather than the tablet on which he wrote:
ani) bt aſ inſt a poplittl, utúðt sellinge,
3 gun is big name.
A thin board, made out of the pine tree, smear-
ed over with wax, was used among the ancients;
and to this the Anglo-Saxon version seems to re-
fer, as it translates ºrwazudiov, pexbnebe, a war
board or cloth.
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, &c. Every person must see the
propriety of putting this clause, And they mar-
velled all, to the beginning of the 64th verse, in-
stead of leaving it at the end of the 63d, 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 restored
to the use of his speech.
...And he spake and praised God..] In his nine
months' silence, he had learnt the proper use of his
tongue; and God, whose power was discredited
by it, is now magnified. Happy they, who, in re-
ligious matters, 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 Sud-
denly and effectually healed. Pogos—This word
certainly means in several places, religious fear,
or reverence ; and in this sense it is used Acts iz.
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 circumstances 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-
rence 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 heart-
ed, generous people ; who were easily led to ac-
knowledge the interposition of God, and to rejoice
in the comfort and welfare 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 communication,
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 ')
As there have been so many extraordinary things
in his conception and birth, surely God has de-
signed him for some extraordinary purpose.—
These things they laid up in their heart, patiently
waiting to see what God would work, -
~".
ST. LUKE.
and he begins to prophecy.
them up in their hearts, saying, A.M.4000.
What manner of child shalf this A: ðir,
be! And the hand of the Lord &ºt
was with him. - -
67 T And his father Zacharias & was
filled with the Holy Ghost, and prophe-
sied, saying,
68 "Blessed be the Lord God of Israel;
for "he hath visited and redeemed his
people,
**.
& Joel 2. 28.-h 1 Kings 1. 48. Ps. 41. 13. & 72. 18. & 106. 48.
i Exod. 3. 16. & 4. 31. Ps. 111.9 Ch. 7. 16.
The hand of the Lord was with him] God de-
fended and prospered him in all things, and the
prophetic spirit began to rest upon him. --
Verse 67. Zacharias—prophesied] The word
prophecy is to be taken here in its proper accep-
tation, 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, &c.] 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 is called by
him, Kugios o osoe, 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 vi-
vits them. His soul is about to be made a sacri-
fice 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] Erotha's avºrgozuy, he hath
made a ransom—laid down the ransom price.—
Avirgow signifies particularly to ransom a captive
from the enemy, by paying a price. The follow-
ing remarkable passage from Josephus, Ant. b.
xiv. c. 14. sect. I. fully illustrates this meaning of
the original. “Herod not knowing what had
happened to his brother, hastened Avarga'a 22.3at,
to ransom him from the enemy and was willing
to pay Avrčov wrºg auroy, a ransom for him, to the
amount of three hundred talents.” Sinners are
fallen into the hands of their enemies, and are cap-
tives 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 written word: for Christ is
that true light, which enlightens 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. WILKINs,) 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 beginning of the Kalee Yoog, (the age of
contention and baseness.) . He who is omnipre-
sent, and everlastingly to be contemplated, the
Supreme Being, the łºni One, the Divinity
The prophecy of Zacharias
Anº. 69 And hath raised up a horn
An olymp. of salvation for us, in the house
S*** * 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
enemies, and from the hand of all that
hate us; -
72 “To perform the mercy promised to
CHAP. I.
concerning his son John.
our fathers, and to remember his Aº.
holy covenant; An olymp.
73 * The oath which he sware bºtt.
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 be-
fore him, all the days of our life.
a Ps. 132, 17–b Jer, 28.5, 6, & 30, 10. Dan, 9. 24. Acts S.
21. Rom. 1. 2.-c Lev. 26. 42. Ps. 98. S. & 105. 8, 9. & 106.
45. Ezek. 16. 60. Ver. 54.—d Gen. 12. 3. & 17. 4. & 22. 16, 17.
Heb. 6. 13, 17.-e Rom. 6, 18, 22. Heb. 9. 14.—f Jer. 32. 39, 40.
Eph. 4. 24. 2 Thess. 2. 13. 2 Tim. 1.9. Tit. 2. 12. 1 Pet. 1. 15.
2 Pet: 1. 4.
worthy to be adored—APPEARED here with a
PORTION of his Drvin E NATURE. Reverence be
unto thee in the form of (a) B33d-dha 1 Reverence
be unto the Lord of the earth ! Reverence be
unto thee, an INCARNATION of the Deity,
and the Eternal One !
Q God, in the form of the God of JMercy; the
dispeller of pain and trouble, the Lord of all
things, the Deity who overcometh the sins of the
Rālā Yoog ; the guardian of the universe, the
emblem of mercy towards those who serve thee ||
F& O’M the possessor of all things in VITAL
FORM Thou art (c) Brahmā, Veeshmoo, and
Jºſéthésa / Thou art Lord of the universe ! Thou
art under the form of all things, moveable and
immoveable, the possessor of the whole ! and
thus I adore thee. Reverence be unto the BE-
STOWER OF SALVATION, and the Ruler of
the faculties : Reverence be unto thee, the
IOESTROYER of the EVIL SPIRIT : O Dā-
mórdārā, (d) show me favour ! I adore thee, who
art celebrated by a thousand names, and under
various forms, in the shape of, Bööd-dhā, the God
of MERCY : Be propitious, O Most High God!”
ASIATIC RESEARCHES, vol i. p. 284, 285.
Verse 69. And hath raised up a horn of salva-
tion] That is, a mighty and glorious saviour ; a
quotation from Psal. xviii. 2. Horns are the well
known emblems of strength, glory, and power,
both in the sacred and profane writers, because
the strength, and beauty of horned animals con-
sist in their horns. Horns have also been consi-
dered as emblems of light; therefore the hea-
then god Apollo, is represented with horns, to
point out the power, glory, and excellence of the
solar light. The Chaldée paraphrast sometimes
translates inp keren, horn, by noºp malcuth, or
snººp, malcutha, 1 Sam. ii. 10. Jerem. xlviii. 25.
which signify a kingdom; but it is likely, that
the allusion is here made to the horns of the al-
tar; 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 protection of the
Lord ; so, according to the expression of Zacha-
(*) Bood-dha. The name of the Deity, as author of happi-
77 &SS ,
(b) O'JM. A mystic emblem of the Deity, forbidden to be
Pronounced but in silence, . It is a syllable formed of the San-
screet letters à, 6 5, which in composition coalesce, and make o
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 nin' Yeho-
wah is among the Hebrews.
(°). Brahma, the Deity in his creative quality. Veeshmoo, he
who filleth all space, the h; in his preserving quality. JMahe-
Sg. 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.
(3) Damordara, or Darmadévé, the Indian god of virtue.
Vo L. I. 43
Reverence be unto thee.
rias, 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 emblema-
tical of the victory gained. Such a horn as this
is represented on the helmet of the Abyssynian
kings and warriors: see the plates in Bruce's
Travels. To this custom of wearing or lifting
wp the horn, the following Scriptures are thought
to allude ; l. Sam. ii. 10. Psal. cxii. 9. cxlviii. 4.
Lam. ii. 17. In ancient gems and coins, this form
of the horn on helmets, is easily discernible, some-
times flat, sometimes erected. A horn filled with
various fruits, was also the emblem of abundance
among the ancients: hence their cornu copia, or
horn ofº; From all this we may learn, that
the Lord Jesus gives a luminous, powerful, preva-
lent, glorious, and abundant SALVATION or RE-
FUGE to mankind. . -
In the house of his servant David] Or, in the
Jamily: so the word ouxor, house, is often used in
the Sacred Writings. In ver. 32. the angel states
that Mary was of the family of David; and Za-
charias, who, from the nature of his office, must
have been well acquainted with the public genea-
logical tables, attests the same thing. This is a
matter of considerable importance ; because it
shows forth the truth of all the prophetic decla-
rations, which uniformly state that the Messiah
should come from the family, and sit on the
throne of DAVID.
Verse 71. That we should be saved, (literally, a
salvation) from our *:::::: 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 enemies from whom Jesus came
to deliver us. 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 ...] on the morning of the resurrection.—
Jesus redeems from sin; this is the grand, the
glorious, 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 sal-
vation brought by Jesus Christ, consists in the
following things:
1. We are to be delivered out of the hands of
our enemies, and from all that hate us; so that sin.
- 337
John, the immediate
*** 76 And thou, child, shalt be
*: §: called the prophet of the High-
*litt est: for "thou shalt go before
the face of the Lord to prepare his ways;
77 To give knowledge of salvation unto
ST. LUKE.
forerunner of Christ.
his people "by “the remission of Aº
their sins, - An Óiymp.
78 Through the "tender mercy ºt.
of our God; whereby the * day-spring
from on high hath visited us.
* Isai. 40. 3. Mal. 3. 1. & 4.5. Matt. 11.10. Ver. 17–b Mark 1.
4. Ch. 3. 3.-c Or, for, d Or, bowels of the mercy.
e Or, sun-rising, or, branch. Num. 24. 17. Isai. 11. 1. Zech. 8.
8. & 6. 12. Mal. 4. 2.
shall neither have dominion over us, nor existence
272, U1S.
2. We are to worship God, Aarpavily, 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 inward
conformity to the mind of Christ—and righteous-
ness, a full outward conformity to the precepts of
the Gospel.
4. This is to be done before God, under the
Continual influence and support of his grace, and
with a constant evidence of his presence and ap-
probation.
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 appro-
bation cheers and comforts the believing heart.
Thus misery is precluded, and happiness esta-
blished.
6. This blessedness is to continue as long as we
exist—all the days..iſ our life, in all ages, in all
situations, and in 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 : -
Th: Čons, in the last clause, is omitted by many
MISS. Versions, and Fathers. Griesbach has left
it out of the text: however, it is but of small im-
portance whether we read all our days, or, all the
days of our life.
Verse 76. And thou, child, &c.] Zacharias
proclaims 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 (consti-
tuted) a prophet of the JMost High. Prophet has
two acceptations: 1st. A person who foretells fu-
ture events ; and, 2dly. A teacher of men in the
things of God, 1 Cor. xiv. 3. John was a pro-
phet in both senses: he proclaimed the mercy
which should be communicated ; announced the
baptism of the Holy Spirit; and taught men how
to leave their sins, and how to find the salvation
of God. See chap. iii. 5–14. His very name,
Jehochanan, the grace or mercy of Jehovah, (see
Wer. º a constant prediction of the salva-
tion of God. Our Lord terms him the greatest
prophet which had ever appeared in the world.
He had the honour of being the last and clearest
rophet of the Old Covenant, and the first of the
€70.
2. His employment. Thou shalt go before the
face of the Lord to prepare his ways. He should
be the immediate forerunner of Jesus Christ, none
being capable of succeeding him in his ministry
but Christ himself. . 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 yogic orothgiac, the sci-
ence of salvation. , Men are ignorant, and they
must be instructed. Human sciences may be pro-
fitable in earthly mº, but cannot profit the
8
soul. The science that teaches God, must come
from God. No science is of any avail to the
soul, that does not bring salvation with it: this is
the excellence of heavenly science, and an ex-
cellence 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
ministry. 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 his 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 com-
missioned to preach Jesus, and his salvation, 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 wan-
dered out of the way of peace, (ver, 79.) of tem-
poral and spiritual prosperity. 2. They had got
into a state of darkness—they were blind con-
cerning the things of God, and the things which
belonged to their salvation. 3. They had become
contented inhabitants of this land of intellectual
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 manifest-
ed to the prophet by seeing his shadow cast upon
them. Ignorance of God and salvation is the
shadow of death ; and the substance, eternal ruin,
is essentially connected with the projected sha-
dow. See these phrases explained 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 sa-
tisfied ; 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 fol-
lows: Through the tender 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, &c. “Let the Read-
er judge, whether my arrangement of this pas-
sage, which much better suits the original, be
not far more elegant, and in all respects superior
to the old translation ? Thou, child 1 wilt be a
teacher—THou wilt BE a day-spring from the
sky. And with 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 righ-
The decree of Augustus
Aº. 79 To give light to them that
An oiyip. sit in darkness, and in the shadow
Sºlºt of death; to guide our feet into
the way of peace. -
CHAP. II.
for the enrolment of the Jews.
80 And "the child grew, and A.M. º.
waxed strong in spirit, and * was An olymp.
in the deserts till the day of his |CXCIII.4.
showing unto Israel. -
a Isai. 9. 2. & 42. 7. & 49. 9. Matt. 4. I6. Acts 26. 18.
b Ch. 2.40.-c Matt. 3. 1. & 11. 7.
teousness / And the concluding words—to guide
our feet into the way of peace—is a comprehen-
sive clause, after the manner of Hebrew poetry,
belonging equally to the former sentence, begin-
ning at—JAnd thou, child 1 and the latter, begin-
ning at-4 day-spring from the sky : for the peo-
ple spoken of in the former, are the Jews ; and
in the latter, the Gentiles.”—WAKEFIELD.
Verse 80. The child grew] Increased in sta-
ture and bodily vigour. And wared strong in
spirit—had his understanding divinely illumina-
ted, and confirmed in the truths of God. And
was in the deserts—the city of Hebron, the cir-
cumjacent hill country, and in or near Nazareth.
Till 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, Numb. iv. 3. See also chap.
iii. 23.
So much has already been said by way of prac-
tical improvement of the different subjects in this
important chapter, as to preclude the necessity
of any addition here. -
CHAPTER II.
The decree of Augustus to enrol all the Roman empire, 1, 2. Joseph and JMary go to their own city to be
enrolled, 3–5. Christ is born, 6, 7. His birth is announced to the shepherds, 8–14. They go to Beth-
lehem, and find Joseph, Mary, and Christ, 15–20. Christ is circumcised, 21. His parents go to pre-
sent him in the temple, 22–24. Simeon receives him : his song, 25–35. Anna the prophetess, 36–38.
The holy family return to Nagareth, 39, 40. They go to Jerusalem at the feast of the pass-over, and
leave Jesus behind in Jerusalem, 41–44. They return seeking him, and
His mother chides him, 48. His defence of his conduct, 49, 50. They all return to
doctors, 45–47.
JNazareth, 51, 52.
A. M. 4000. ND it came to pass in those
B. C. 5.
ſº days, that there went out
Sºlº tº a decree from Cesar Augustus,
nd him, in the midst of the
that all the world should be Aſſº.
* taxed. An olymp.
2 ("And this taxing was first 98°11′ +
a Or, enrolled.
b Acts 5. 37.
NotEs on CHAPTER II.
Verse 1. Cesar Augustus] This was Caius Ce-
sar Octavianus Augustus, who was proclaimed
Emperor of Rome in the 29th year before our
Lord, and died A. D. 14.
That all the world should be taced.] IIaaay
rhy ouzouk, gyny, 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 there-
fore could have no right to raise levies or taxes in
those places to which their dominion did not ex-
tend. Ouzovaeyn signifies properly the inhabited
part of the earth, from otzia, to dwell or inhabit.
Polybius makes use of the very words in this text,
to point out the extent of the Roman government,
lib. vi. c. 48. and Plutarch uses the word in ex-
actly the same sense, Pomp, p. 635. See the
passages in Wetstein. Therefore the whole that
could be meant here, can be no more than that
a general CENSUs of the inhabitants and their ef.
fects had been made in the reign of Augustus,
through all the Roman dominions. e
But as there is no general census mentioned in
any historian as having taken place at this time,
the meaning of otzovºsyn must be further restrain-
ed, and applied solely to the land of Judea. This
signification it certainly has in this same evan-
gelist, chap. xxi. ver. 26. JMen's hearts failing
them for fear, and for looking after those things
which are coming on the earth, rh olkovºweyn, this
land. The whole discourse relates to the calami-
ties 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 Judeaflee to the mountains. Out of Judea,
therefore, there would be safety; and only those
who should be with child, or giving suck, in those
days, are considered as peculiarly unhappy, be-
cause 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, gy ra. Aao
ºrov'ro, 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, Isai.
xiii. 11. xiv. 26. xxiv. 1. And from this we may
learn, that the word ouxovaevn had been long used
as a term by which the land of Judea was com-
monly expressed. H yh, 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 enrol-
ment 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 ex-
tended beyond the estates of Archelaiis, and which
gave birth to the insurrection excited by Judas
of Galilee. See Josephus, Ant., book xx... c. 3.
Verse 2. This taring was first made when Cy-
renius, &c.] The next difficulty in this text is
found in this verse, which may be translated,
JWow this first enrolment was made when Quirinus
was governor of Syria. 3
339
Joseph and JMary
A.M., 4000, made when Cyrenius was go-
B. C. 5. ->
An olymp. vernor of Syria.)
9* * : 3 And all went to be taxed,
every one into his own city. e
4 And Joseph also went up from Gali-
lee, out of the city of Nazareth, into Ju-
dea, unto " the city of David, which is
called Bethlehem; (" because he was of
the house and lineage of David :)
ST. LUKE.
go to be enrolled.
5 To be taxed with Mary
° his ***
espoused wife, being great with a 6.e.
. y ng g #&#".
6 || And so it was, that while *.*.
they were there, the days were A. Giºr.
accomplished that she should be £º.
delivered. º
7 “And she brought forth her first-born
son, and wrapped him inswaddling clothes,
a 1 Sam. 16. 1, 4. John 7. 42.-b Matt. 1. 16. Ch. 1. 27.
c Matt 1. 18. Ch. 1. 27.-d Matt, 1. 25.
It is easily proved, and has been proved often,
that Caius Sulpicius Quirinus, the person men-
tioned 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
?. Warus was president of Syria, (Joseph.
nt. book xvii. c. 5, sect. 2.) who was preceded
in that office by Sentius Saturninus. Cyrenius
or Quirinus, was not sent into Syria till Arche-
laiis was removed from the government of Judea;
and Archelails had reigned there between nine
and ten years after the death of Herod; so that it
is impossible that the census mentioned by the
evangelist could have been made in the presi-
dency 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, appears to me to be the true
meaning of the text.
1. When Augustus published this decree, it is
supposed that Quirinus, who was a very active
man, and a person in whom the emperor confided,
was sent into Syria and Judea with extraordina-
ry powers, to make the census here mentioned:
though, at that time, he was not governor of Sy-
ria, for Quintilius Varus was then president; and
that when he came, ten or twelve years after, into
the presidency of Syria, there was another cen-
sus made, to both of which St. Luke alludes,
when he says, This was the first assessment of Cy-
remius governor of Syria; for so Dr. Lardner
translates the words. The passage, thus trans-
lated, does not say that this assessment was made
when Cyrenius was governor of Syria, which
would not have been the truth; but that t is was
the first assessment which Cyrenius, who was (i.e.
afterward) governor of Syria, made; for after he
became governor, he made a second. Lardner
defends this opinion in a very satisfactory and
masterly manner. See vol. i. p. 317, &c.
2. The second way of solving this difficulty is
by translating the words thus: This enrolment
was made BEFoRE Cyrenius was governor of Sy-
ria; or before that of Cyrenius. This sense the
word ºrgaro; appears to have, John i. 30. ori ºrga-
roc gow hy, for he was BEFoRE me. xv. 18. The
world hated me BEFoRE (reorov) it hated you.
See also 2 Sam. xix. 43. Instead of ºrgarh, some
critics read reo rºc, This enrolment was made BE-
FoRE THAT of Cyrenius. JMichaelis, and some
other eminent and learned men, have been of this
opinion : but their conjecture is not supported by
any MS. yet discovered; nor, indeed, is there
any occasion for it. As the words in the evan-
gelist are very ambiguous, the second solution
appears to me to be the best.
Verse 3. .1nd all went to be taxed, every one in-
the census or enrolment in the text.
to his own city.] The Roman census was an insti-
tution of Servius Tullius, sixth king of Rome.
From the account which Dionysius of Halicar-
nassus gives of it, we may at once see its nature.
“He ordered all the citizens of Rome to regis-
ter their estates according to their value in mo-
ney, taking an oath, in a form he prescribed to
deliver a faithful account according to the best
of their knowledge, specifying 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. l. iv. c. 15. p. 212. Edit. Huds.
A Roman census appears to have consisted of
these two parts : 1. The account which the peo-
ple were obliged to give in of their names, quali-
ty, employments, wives, children, servants, and es-
tates ; and 2. The value set upon the estates by
the censors, and the proportion in which they ad-
judged them to contribute to the defence and
support of the state, either in men or money, or
both : and this seems to have been the design of
This cen-
sus was probably similar to that made in England
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 JMary his espoused wife] There
was no necessity for Mary to have gone to Beth-
lehem, as Joseph’s presence could have answer-
ed the end proposed in the census as well with-
out Mary as with her; but God so ordered it
that the prophecy of Micah should be thus ful-
filled, and that Jesus should be born in the city
of David. Mic. v. 2.
Verse 7. Laid him in a manger] Wetstein has
shown from a multitude of instances, that parvº
means not merely the manger but the whole sta-
ble, and this I think is its proper meaning in this
place. The Latins usepraesepe, a manger, in the
same sense. So Virgil, AEn.wii. p. 275.
Stabant ter centum nitidi in praesepibus altis.
& G Thrºnized sleek horses stood in lofty sta-
es.”
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 in
a stable; but such people overlook the reason
given by the inspired penman, because there was
no room for them in the inn. As multitudes were
going now to be enrolled, all the lodgings in the
inn had been occupied before Joseph and Mary
arrived. An honest man who had worked dili-
gently at his business, under the peculiar bless-
ing of God, as Joseph undoubtedly had, could not
have been so destitute of money, as not to be able
to procure himself and wife a comfortable lodg-
ing for a night: and had he been so ill fitted for
the journey as some unwarrantably imagine, we
340 --
Angels announce Christ’s
A.M. ºn and laid him in a manger; be-
B. C. cause there was no roomfor them
in the inn.
| 8 || And there were in the same country
shepherds abiding in the field, keeping
"watch over their flock by night.
9 And lo, the angel of the Lord came
- C-4.
An Olymp.
º 1.
CHAP. II.
to certain shepherds.
upon them, and the glory of the *.*
Lord shone round about them: A. ºp.
*and they were sore afraid. CXCIV. 1.
10 And the angel said unto them, Fear
not: for behold, I bring you good tidings,
of great joy, “which shall be to all peo-
ple.
a Or, the night-watches.—b Ch. 1, 12–c. Gen. 12.8. Matt.
28, 19. Mark I. 15 ver, 31, 32. Ch. 21.47. Col. 1. 23.
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 an-
cient 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 drunk-
ard and the infidel;-in short, for any kind of
guests except Jesus and his genuine followers.
To this day there is little room for such in most
inns; nor indeed have they, in general, any busi-
ness in such places. -
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 undoubtedly had tents or
booths under º ey º'o h
Keeping watch night.] Or, a sin the mar-
gin #. the º the night, i. e. each
one keeping a watch (which ordinarily consisted
of three hours) in his turn. The reason why they
watched them in the fields, appears to have been
either to preserve the sheep from beasts 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 pass-over, and bring them home at the
commencement of the fir -
time they were out, the she
night and day. As the pass-
spring, and the first rain
month of JMarchestan, which
our October and JNovember, w that the sheep
were kept out in the open co during the
whole of the summer. And as these shepherds
had not yet brought home their flocks, it is a pre-
sumptive argument that October had not yet.com-
menced, and that consequently, our Lord was
not born on the 25th December, when no flocks
were out in the fields, hor could he have been
born later than September, as the flocks were still
in the fields by night. On this very ground the
nativity in December should be given up. The
feeding of the flocks by night in the fields is a
chronological fact, which casts considerable light
upon this disputed point. See the quotations from
the Talmudists in Lightfoot.
The time in which Christ was born has been con-
sidered as a subject of great importance among
Christians. However, the matter has been consi.
dered of no momentby Him who inspired the evan-
gelists; as not one hint is dropped on the subject,
by which it might be possible even to guess nearly
to the time, except the chronological fact, men-
tioned, above. A late writer makes the following
remarks: “The first Christians placed the bap.
tism of Christ about the beginning of the fifteenth
year of Tiberius; and thence reckoned back
occurred in the
early in the
ers to part of
thirty years, they place his birth in the forty-third
year of the Julian period, the forty-second of
Augustus, and the twenty-eighth after the victory
at Actium. This opinion obtained till A. D. 527,
when Dionysius Eriguus invented the vulgar ac-
count. Learned and pious men have trifled
egregiously on this subject, making that of impor-
tance which the Holy Spirit by his silence has
plainly informed them is of none. Fabricius
gives a catalogue of no less than 136 different
opinions concerning the YEAR of Christ's birth :
and as to his birth-pay, that has been placed b
Christian sects and learned men, in every mont
in the year. The Egyptians placed it in Janua
—Wagenseil, in February–Bochart, in JMarc
—some mentioned by Clemens Alexandrinus, in
April–others in JMay–Epiphanius speaks of
some who placed it in June—and of others who
supposed it to have been in July–Wagenseil,
who was not sure of February, fixed it probably
in dugust-Lightfoot, on the 15th September–
Scaliger, Casaubon, and Calvisius, in October–
others, in Movember—but the Latin church su-
reme in power, and infallible in judgment, placed
it on the 25th of December, the very day on which
the ancient Romans celebrated the feast of their
goddess Bruma.” See more in Robinson's Notes
on Claude's Essay, vol. i. p. 275, &c. Pope Ju-
lius I. was the person who made this alteration,
and it appears to have been done for this reason :
the sun now began his return towards the north-
ern tropic, ending the winter, lengthening the
short days, and introducing the spring. All this
was probably deemed emblematical of the rising
of the Sun of Righteousness on the darkness of
this world, and causing the day-spring from on
high to visit mankind.
Verse 3. The angel of the Lord came upon them]
Or, stood over them, ºrazºn. It is likely that the
angel appeared in the air at some little distance
above them, and that from him the rays of the
glory W the Lord shone round about them, as the
rays of light are projected from the sun.
They were sore afraid] Terrified with the ap-
pearance of so glorious a being, and probably
fearing that he was a messenger of justice coming
to denounce divine judgments, or punish them
immediately, for sins with which their consciences
would not fail on such an occasion to reproach
them.
Verse 10. Behold, I bring you good tidings]. I
am not come to declare the j. of the
Lord, but his merciful loving-kindness, the subject
being a matter of great joy. He then declares
his message. Unto you—to the Jews first, and
then to the human race. Some modern MSS.
with the utmost impropriety read ºur, us, as if
angels were included in this glorious work of re-
demption; but St. Paul says, he took not upon
him the nature of angels but the seed of Abraham,
i. e. the nature of Abraham and his posterity, the
human nature; therefore the good news is to you.
341






How they are to distinguish
*** 11 * For unto you is born this
C-1. - - -
A. oºmp, day in the city of David "a
ºº: Saviour, which is Christ the
Lord.
12 And this shall be a sign unto you;
ST. LUKE.
the new-born Prince.
Ye shall find the babe wrapped º.º.
in swaddling clothes, lying in a º:
manger. CXCIV. 1.
13 "And suddenly there was with
the angel a multitude of the heavenly
- Isai. 9, 6.-b Matt. i. 21.-- Matt. i. 16, sº 16, 16.
Acts 2, 35. & 10, 35. Phil. ~ 11.
Ch. 1, 43.
d Gen. 28. 12. & 32. 1, 2, Ps. 10s. 20, 21. & 148. 2. Dan. 7, 10.
Hebr. 1, 14. Rev. 5, 11.
and not to yourselves exclusively, for it is to all
people, to the inhabitants of this land, and to
the inhabitants of the whole earth.
Verse 11, 4 Saviour, which is Christ the Lord.]
A Saviour, garne, the same as Jesus, from gº.
to make safe, to deliver, preserve, to make alive, thus
used by the Septuagint for nºnn hecheiah, to cause
to escape, used by the same for tºp to confide in, to
hope. See the extensive acceptations of the verb
in Mintert, who adds under ×arng “ The word
properly denotes such a Saviour as perfectly frees
us from all evil and danger, and is the author of
perpetual salvation.” On the word Jesus, see
John i. 29.
Which is Christ] x guaroc, the anointed, from
zgºw, to anoint, the same as nºr Messiah, from
nºr mashach. This name points out the Saviour
of the world in his prophetic, regal, and sacerdo-
tal offices: as in ancient times prophets, kings,
and priests, were anointed with ºf when installed
into their respective offices. Anointing was the
same with them as consecration is with us. Oil
is still used in the consecration of kings.
It appears from Isa. lxi. 1. that anointing with
oil, in consecrating a person to any important of:
fice, whether civil or religious, was considered as
an emblem of the communication of the gifts
and graces of the Holy Spirit. This ceremony
was used on three occasions, viz. the installation
of prophets, priests, and kings, into their respec-
tive offices. But why should such an anointing
be deemed necessary 2 Because the common
sense of men taught them, that all good, whether
spiritual or secular must come from God, its origin
and cause. Hence it was taken for granted, 1.
That no man could foretell events, unless inspired
by the Spirit of God. And therefore the prophet
was anointed to signify the communication of the
Spirit of wisdom and knowledge. 2. That no
person could offer an acceptable sacrifice to God
for the sins of men, or profitably minister in holy
things, unless enlightened, influenced, and direct-
ed by the Spirit of grace and holiness. Hence
the priest was anointed, to signify his being di-
º ualified for the due performance of his
sacred functions. 3. That no man could enact
just and equitable laws, which should have the
prosperity of the community and the welfare of
the individual continually in view, or could use
the power confided to him only for the suppression
of vice, and the encouragement of virtue, but
that man who was ever under the inspiration of
the Almighty. Hence kings were inaugurated
by anointing with oil. Two of these offices only
exist in all civilized nations, the sacerdotal and
regal; and in some countries the priest and king
are still consecrated by anointing. In the He-
brew language, nºr mashach, signifies to anoint;
and nºwº mashiach, the anointed person. But as
no man was ever dignified by holding the three
offices, so no person ever had the title mashiach,
the anointed one, but Jesus the Christ. He alone
is King of kings, and Lord of lords: the king
who governs the universe, and rules in the hearts
ºf his followers: the prophet to instruct men in
342.
the way wherein they should go ; and the great
high-priest, to make atonement for their sins.—
Hence he is called the JMessias, a corruption of
the word nºven ha-mashiach, THE anointed on E,
in Hebrew ; which gave birth to 6 xºrot, ho
Christos, which has precisely the same significa-
tion in Greek; of him, Melchisedech, Abra-
ham, Aaron, David, and others, were illustrious
types. But none of these had the title of THE
Messian, or the Axonºred of God. This does,
and ever will, belong exclusively to Jesus the
Christ.
The Lord..] Kugº, the supreme, eternal Being,
the ruler of the heavens and the earth. The
Septuagint generally translate nºn Yehovah by
Kugar. This Hebrew word, from nºn hayah, he
was, properly points out the eternity and self-er-
istence of the Supreme Being : and if we may
rely on the authority of Hesychius, which no
scholar will call in question, Kugle: is a proper
translation of mn Yehovah, as it comes from zvgo,
—rvyzawa, I am, I exist. Others derive it from
ºvgºr, authority, legislative power. It is certain
that the lordship of Christ must be considered
in a mere spiritual sense, as he never set up an
secular government upon earth, nor commande
any to be established in his name: and there is
certainly no spiritual government but that of
God: and indeed the word Lord, in the text,
appears to be properly understood, when applied
to the deity of Christ. Jesus is a Prophet to
reveal the will of God, and instruct men in it.—
He is a Priest, to offer up sacrifice, and make
atonement for the sin of the world. He is Lord
to rule over, º in the souls of the children
of men : in a he is Jesus the Saviour to
deliver from th wer, guilt, and pollution of
sin; to enlarge "vivify, by the influence of
his Spirit to pr e in the possession of the sal-
vation which communicated, to seal those
who believe, h of glory, and at last to receive
them into the fulness of beatitude in his eternal
0.
ºver. 12. This shall be a sign (or token) unto
you] You shall find this glorious person, however
strange it may appear, wrapped in swaddling
clothes, lying in a stable It is by humility that
Christ comes to reign, and this is the only wa
into his kingdom | Pride is the character of all
the children of Adam ; humility the mark of the
Son of God, and of all his followers. Christ
came in the way of humility to destroy that pride
which is the root of evil in the souls of men.—
And thus, according to the old medical aphorism,
* Opposites are destroyed by their opposites.”
Verse 13. Suddenly there was with the angel,
&c.] This multitude of the heavenly host had just
now descended from on high, to honour the new
born Prince of Peace, to give his parents the ful-
lest conviction of his glory and excellence, and
to teach the shepherds who were about to be the
first proclaimers of the Gospel, what to think,
and what to speak of him, who, while he appear-
ed as a helpless infant, was the object of worship
to the angels of God.




The grand subject of the Gospel.
Aºi host praising God, and saying,
A. Siyap. 14 * Glory to God in the high-
9°W. E. est, and on earth "peace, “good
will toward men. .
15 T And it came to pass as the angels
were gone away from them into heaven,
"the shepherds said one to another, Let
us now go even unto Bethlehem, and see
this thing which is come to pass, which
the Lord hath made known unto us.
16 And they came with haste, and found
Mary, and Joseph, and the babe lying in
a manger.
CHAP. II.
The shepherds publish the news.
17, And when they had seen Aºi.
it, they made known abroad the A. oºr.
saying which was told them con- & Yº
cerning this child.
18 And all they that heard it wondered
at those things which were told them by
the shepherds.
19 “But Mary kept all these things, and
pondered them in her heart.
20 And the shepherds returned, glorifying
and praising God for all the things that they
had heard and seen, as it was told unto them.
21 T And when eight days were accom-
a Ch. 19. 38. Eph. 1.6. & 3. 10, 21. Rev. 5. 13.−b Isai. 57.19. Ch.
I. 79. Rom. 5, 1. Eph. 2. 17. Col. 1.20.—c John S. 16. Eph. 2.4, 7.
2 Thess. 2. 16. 1 John 4.9, 10.-dCr, the men, the shepherds.—egen.
37. 11. Ch. 1. 66. Ver. 51.-f Gen. 17. 12. Lev. 12. 3. Ch. 1.59.
Verse 14. Glory to God in the highest] The
design of God in the incarnation, was to manifest
the hidden glories of his nature, and to reconcile
men to each other and to himself. The angels
therefore declare that this incarnation shall mani-
fest and promote the glory of God, gy vºtorous,
not only in the highest heavens, among the high-
est orders of beings, but in the highest and most
exalted degrees. For in this astonishing display
of God's mercy, attributes of the divine nature
which had not been and could not be known in
any other way, should be now exhibited in the
fulness of their glory, that even the angels should
have fresh objects to contemplate, and new glo
ries to exult in. These things the angels desire
to look into, 1 Pet. i. 12. and they desire it be-
cause they feel they are thus interested in it.
The incarnation of Jesus Christ is an infinite and
eternal benefit. Heaven and earth both partake
of the fruits of it, and through it angels and men
become one family, Ephes. iii. i5.
Peace, good will towards men] Men are in a
state of hostility with heaven and with each other.
The carnal mind is enmity against God. He
who sins wars against his ºl. and
“Foe to God, was ne'er true friend to man.”
When men become reconciledºto God through
the death of his Son, they love one another.
They have peace with God; peake in their own
consciences ; and peace with their neighbours :
good will dwells among them, speaks in them,
and works by them. Well might this state of
Salvation be represented under the notion of the
kingdom of God, a counterpart of eternal feli-
city. See on Matt. iii. 2.
Verse 15. Let us now go even unto Bethlehem]
AusA8wº sy, let us go across the country at the
nearest, that we may lose no time, that we may
speedily see this glorious reconciler of God and
man. All delays are dangerous : but he who de-
lays to seek Jesus, when the angels, the messen-
gers of God, bring him the glad tidings of salva-
tion, risks his present safety and his eternal hap-
piness. O ! what would the damned in hell give
for those moments in which the living hear of
Salvation, had they the same possibility of receiv-
ing it! Reader, be wise. Acquaint thyself now
with God, and be at peace; and thereby good
will come unto thee. Amen.
Verse 17. They made known abroad the saying]
These shepherds were the first preachers of the
Gospel of Christ; and what was their text? Wh 2
glory to God in the highest heavens, and on earth,
peace, and good will among men. This is the
elegant and emergetic saying, which comprises
the sum and substance of the Gospel of God.
This, and this only, is the message which all
Christ's true pastors or shepherds bring to men.
He, who while he professes the religion of Christ,
disturbs society by his preachings or writings,
who excludes from the salvation of God all who
hold not his religious or political creed, never
knew the nature of the Gospel, and never felt its
power or influence. How can religious conten-
tions, civil broils, or open wars, look that Gospel
in the face, which publishes nothing but glory to
God, and peace and good will among men? Cru-
sades for the recovery of a holy land, so called,
(by the way, latterly, the most unholy in the map
of the world) and wars for the support of religion,
*.* insult to the Gospel, and blasphemy against
Od -
Verse 19. And pondered them in her heart]
Evg|32xxova'a, weighing them in her heart.
Weighing is an English translation of our word
pondering, from the Latin ponderare. . Every
circumstance relative to her Son's birth Mary
treasured up in her memory; and every new cir-
cumstance she weighed or compared, with those
which had already taken place, in order to ac-
quire the fullest information concerning the na-
ture and mission of her son.
Verse 20. The shepherds returned, glorifying
and praising] These simple men, having satis.
factory evidence of the truth of the good tidings,
and feeling a divine influence upon their own
minds, returned to the care of their flocks, glori-
fying God for what he had shown them, and for
the blessedness which they felt. “Jesus Christ,
born of a woman, laid in a stable, proclaimed and
ministered to by the heavenly host, should be a
subject of frequent contemplation to the pastors
of his church. After having compared the pre-
dictions of the prophets with the facts stated in
the evangelic history, their own souls being here-
by confirmed in these sacred truths, they will re-
turn to their flocks, glorifying, and praising God
for what they had seen and heard in the Gospel
history, just as it had been told them in the wri-
tings of the prophets; and preaching these mys-
teries with the fullest conviction of their truth,
they become instruments in the hands of God, of
begetting the same faith in their hearers, and
thus the glory of God, and the happiness of his
people are both promoted.” What subjects for
contemplation what matter for praise. o
Verse 21. When eight days were accomplish-
ed] The law had appointed, that every male
\s . 343
Christ is circumcised,
Aºi. plished for the circumcising of
An olymp. the child, his name was called
SººYº “JESUS, which was so named
of the angel, before he was conceived in
the womb.
22 T And when "the days of her puri-
fication according to the law of Moses
were accomplished, they brought him to
Jerusalem, to present him to the Lord
(23 As it is written in the law of the
Lord, “Every male that openeth the
ST. LUKE.
and presented in the temple.
womb shall be called holy to the A.M.,4001.
Lord ;) .. B. C. 4.
24 And to offer a sacrifice, ac-
cording to " that which is said in the law
of the Lord, A pair of turtle doves, or two
young pigeons.
25 T And behold, there was a man in
Jerusalem, whose name was Simeon: and
the same man was just and devout, “wait-
ing for the consolation of Israel: and the
Holy Ghost was upon him. -
An. Olymp.
CXCIV. 1.
a Matt. 1. 21, 25. Ch. 1. S1.-b Lev. 12. 2, 3, 4, 6.—c Exod.
13. 2. & 22. 29. & S4. 19. Numb. S. 13. & 8. 17. & 18. 15.
d Lev. 12. 2, 6, 8.—e Isai. 40. 1. Mark 15. 48. Ver. S8.
should be circumcised at eight days old, or on
the eighth day after its birth, Gen. xvii. 12. and
our blessed Lord received circumcision in token
of his subjection to the law, Gal. iv. 4. v. 3.
His name was called JESUS] See on Matt. i.
21. and John i. 29.
Verse 22. Days of her purification.] That is,
thirty-three days after what was termed the seven
days of her uncleanness—forty days in all : for
that was the time appointed by the law, after
the birth of a male ... See Lev. xii. 2, 6.
The MSS. and Versions differ much in the pro-
noun in this place : some reading avºrnº, ER pu-
rification; others avºrov, His purification ; others
avrov, THEIR purification ; and others avºroſa, the
purification of THEM Both. Two Versións, and
two of the Fathers omit the article. Avroy, their,
and avºrov, his, have the greatest authorities in
their support, and the former is received into
most of the modern editions. A needless scrupu-
losity was, in my opinion, the origin of these va-
rious readings. Some would not allow that both
needed purification, and referred the matter to
JMary alone. Others, thought neither could be
supposed to be legally impure, and therefore
omitted the article entirely, leaving the meaning
indeterminate. As there could be no moral de-
filement in the case, and what was done, being
for the performance of a legal ceremony, it is of
little consequence which of the readings is recei-
ved into the text.
The purification of every mother and child,
which the law enjoined, is a powerful argument
in proof of that original corruption and depravi-
ty, which every human being brings into the
world. The woman to be purified, was placed in
the east gate of the court, called JNicanor's gate,
and was there sprinkled with blood: thus she re-
ceived the atonement. See Lightfoot.
Verse 24. ...And to offer a sacrifice] . Neither
mother nor child was considered as in the Lord's
covenant, or under the divine protection, till
these ceremonies prescribed by the law, had been
performed.
.4 pair of turtle doves, &c.] One was for a
burnt-offering, and the other for a sin-offering :
see Lev. xii. 8. The rich were required to bring
a lamb : but the poor and middling classes were
required to bring either two turtle doves, or two
pigeons. This is a proof that the holy family
were not in affluence, Jesus sanctified the state
of poverty, which is the general state of man, by
passing through it. Therefore the poor have the
Gospel preached unto them; and the poor are
they who principally receive it.
Though neither Mary nor her Son needed any
of these purifications, for# was immaculate, and
He was the Holy One; yet had she not gone
through the days of purification according to the
law, she could not have appeared in the public
worship of the Most High, and would have been
considered as an apostate from the faith of the
Israel of God: and had not He been circumcised
and publicly presented in the temple, he could
not have been permitted to enter either syna-
gogue or temple; and no Jew would have heard
him preach, or had any intercourse or connexion
with him. These reasons are sufficient to account
for the purification of the holy Virgin, and for the
circumcision of the most holy Jesus.
Verse 25. And behold, there was a man in Je-
rusalem] This man is distinguished because of
his singular piety. There can be no doubt, that
there were many persons in Jerusalem named
Simeon, besides this man; but there was none of
the name who merited the attention of God so
much as he in the text. Such persevering ex-
emplary piety was very rare, and therefore the
inspired penman ushers in the account with be-
hold 1 Several learned men are of the opinion,
that he was son to the famous Hillel, one of the
most celebrated doctors and philosophers which
had ever appeared in the Jewish nation since the
time of Moses. Simeon is supposed also to have
been the AB or president of the grand San-
hedrim. -
The same man was just] He steadily regulated
all his conduct by the law of his God: and devout
—he had fully consecrated himself to God, so that
he added a piods heart to a righteous conduct.
The original word evaagnº, signifies also a person
of good report—one well received among the peo-
ple, or one cautious and circumspect in matters
of religion; from ºv, well, and Aaºſ?ayo, I take :
it properly denotes, one who takes anything that
is held out to him, well and carefully. He so pro-
fessed and practised the religion of his fathers,
that he gave no cause for a friend to mourn on his
account, or an enemy to triumph.
Several excellent MSS. read vugegnº, pious or
godly, from ºv, well, and a séowat, I worship ; one
who worships God well, i. e. in spirit and in
truth. •
Waiting for the consolation of Israel] That is,
the Messiah, who was known among the pious
Jews by this character: he was to be the consola-
tion of Israel, because he was to be its redemption.
This consolation of Israel was so universally ex-
pected, that the Jews swore by it: So let me see
the Consolation, if such a thing be not so, or so.
See the forms in Lightfoot.
The Holy Ghost was upon him] He was a man
divinely inspired, overshadowed, and protected by
the power and influence of the Most High,

Simeon takes him in his arms.
A. M. 4001. 26 And it was revealed unto
Aºr him by the Holy Ghost, that he
9°W tº should not *see death, before he
had seen the Lord's Christ.
27 And he came " by the Spirit into the
temple: and when the parents brought in
the child Jesus, to do for him after the
custom of the law,
28 Then took he him up in his arms,
and blessed God, and said, -
29 Lord, ° now lettest thou thy servant
depart in peace, according to thy word:
CHAP. II.
Simeon’s prophetic song.

30 For mine eyes "have seen Aºi.
thy salvation, An olymp.
31 Which thou hast prepared ºr
before the face of all people;
32 °A light to lighten the Gentiles, and
the glory of thy people Israel.
33 And Joseph and his mother marvel-
led at those things which were spoken of
him.
34 And Simeon blessed them, and said
unto Mary his mother, Behold, this child
is set for the fall and rising again of ma-
a Ps. 89.48. Hebr. 11. 5.-b Matt. 4. 1.-c Gen. 46. 30. Phil. 1.
23.-d Isai. 52. 10. Ch. S. 6.—e Isai. 9. 2. & 42. 6. & 49. 6. & 60. 1,
=º-
2, 3. Matt. 4. 16. Acts 13.47. & 28. 28.-f Isai. 8. 14. Hos. 14. 9.
Matt. 21.44. Rom. 9.32,33. 1 Cor. 1.23, 24. 2 Cor. 2. 16. 1 Pet. 2,7,8.
Verse 26. It was revealed unto him] He was
divinely informed, xexehaaruga svoy—he had an ex-
press communication from God concerning the
subject. The secret of the Lord is with them
that fear him. The soul of a righteous and devout
man is a proper habitation for the Holy Spirit.
He should not see death] They that seek shall
jind ; it is impossible that a man who is earnestly
seeking the salvation of God, should be permitted
to die without finding it. -
The Lord's Christ.] Rather, the Lord's anoint-
ed:—that prophet, priest, and king, who was
typified by so many anointed persons under the
ld Covenant; and who was appointed to come
in the fulness of time, to accomplish all that was
written in the Law, in the Prophets, and in the
Psalms, concerning him. See the note on ver, 11.
Verse 27. He came by the Spirit into the *::::
Probably he had in view the prophecy of Mala-
chi, chap. iii. 1. . The Lord, whom ye seek, shall
suddenly come to his temple. In this messenger of
the covenant, the soul of Simeon delighted. Now
the prophecy was just going to be fulfilled, and
the Holy Spirit who dwelt in the soul of this righ-
teous man, directed him to go and see its accom-
plishment. Those who come, under the influence
of God's Spirit, to places of public worship, will
undoubtedly meet with Him who is the comfort
and salvation of Israel.
JAfter the custom of the law] To present him to
the Lord, and then redeem him by paying five
shekels, Numb. xviii. 15, 16. and to offer those
sacrifices appointed by the law. See ver. 24.
Verse 28. Then took he him up in his arms]
What must the holy soul of this man have felt in
this moment O inestimable privilege and yet
ours need not be inferior: If a man jove me, says
Christ, he will keep my word; and 1 and the
Father will come in unto him, and make our abode
with him. And indeed even Christ in the arms
could not avail a man, if he were not formed in
his heart.
Verse 29. Lord, now lettest thou thy servant
depart in peace] JNow thou dismissest, &roxvuç—
loosest him from life; having lived long enough to
have the grand end of life accomplished.
•According to thy .# It was promised to him,
that he should not die till he had seen the Lord's
anointed, ver. 26. and now having seen him, he
expects to be immediately dismissed in peace into
the eternal world; having a full assurance and
enjoyment of the salvation of God. Though
Simeon means his death, yet the thing itself is
nºt mentioned; for death has not only lost its
$ting, but its name also, to those who have even
by faith, seen the Lord's anointed.
Wor,. I, ( 44
Verse 30. Thy salvation] That saviour, which
it became the goodness of God to bestow upon
man; and which the necessities of the human
race required. Christ is called our salvation, as
he is called our life, our peace, our hope; i. e. he
is the author of all these, to them who believe.
Verse 31. Which thou hast prepared] O hºrougwa-
gas—which thou hast MADE READY before the face,
in the presence of all people. Here salvation is
represented under the notion of a feast, which
God himself has provided for the whole world;
and to partake of which he has invited all the na-
tions of the earth. There seems a direct allusion
here to Isai. xxv. 6, &c. “In this mountain shall
the Lord of hosts make unto all people a feast of
fat things,” &c. Salvation is properly the food of
-the soul, by which it is nourished unto eternal
life: he that receiveth not this, must perish for
eVer.
Verse 32. A light to lighten the Gentiles] ºwc
els arozaxw-pay ºvov–a light of the Gentiles for
revelation. By Moses and the prophets, a light {
revelation was given to the Jews, in the blessed-
ness of which the Gentiles did not partake. By
Christ and his apostles, a luminous revelation is
about to be given unto the Gentiles, from the
blessedness of which, the Jews in general, by
their obstinacy and unbelief, shall be long exclu-
ded. But to all true Israelites it shall be a glory,
an evident fulfilment of all the predictions of the
prophets, relative to the salvation of a lost world:
and the first offers of it shall be made to the Jew-
ish people, who may see in it the truth of their
own Scriptures indisputably evinced.
Verse 33. Joseph and his mother marvelled]
For they did not as yet fully know the counsels
of God, relative to the salvation which Christ was
to procure; nor the way in which the purchase
was to be made :-but to this Simeon refers in the
following verses.
Verse 34. This child is set for the fall] This
seems an allusion to Isai. viii. 14, 15. Jehovah,
God of hosts, shall be—for a stone of stumbling
and rock of offence to both houses of Israel; and
many among them shall stumble and fall, &c. As
Christ did not come as a temporal deliverer, in
which character alone the Jews expected him;
the consequence should be, they would reject
him, and so fall by the Romans. See Rom. xi.
11, 12. and Matt. xxiv. But in the fulness of
time, there shall be a rising again of many in
Israel. See Rom. xi. 26.
And for a sign]. A mark or butt to shoot at—a
metaphor taken from archers. Or perhaps. Si-
meon refers to Isai. xi. 10–12. There shall be a
root of Jesse, which shall stand for an ENSIGN of
345
.Account of Anna the propheless. ST. LUKE. The holy family return to Galilee.

*...* ny, in Israel; and for "a sign
An olymp. which shall be spoken against;
5* b. 35 (Yea, "a sword shall pierce
through thy own soul also) that the thoughts
of many hearts may be revealed.
36 T And there was one Anna, a pro-
phetess, the daughter of Phanuel, of the
tribe of Asher: she was of a great age,
and had lived with a husband seven years
from her virginity;
37 And she was a widow of about four-
a Acts 28, 22.-b Ps. 42. 10. John. 19.25.—c Acts 26.7. 1 Tim.
the people; to it shall the Gentiles seek:—intima-
ting that the Jews would reject it, while the Gen-
tiles should flock to it as their ensign of honour,
under which they were to enjoy a glorious rest.
That the t hts (or reasonings) of many hearts
may be revealed.]. I have transposed this clause,
to the place to which I believe it belongs. The
meaning appears to me to be this: The rejection
of the Messiah by the Jewish rulers, will suffi-
ciently prove, that they sought the honour which
comes from the world, and not that honour which
comes from God: because they rejected Jesus,
merely for the reason that he did not bring them
a temporal deliverance. So the very Pharisees,
who were loud in their professions of sanctity and
devotedness to God, rejected Jesus, and got him
crucified, because his kingdom was not of this
world. Thus the reasonings of many hearts were
revealed.
Verse 35. Yea, a sword shall pierce, through
thy own soul also] Probably meaning, Thou also,
as well as thy son, shalt die a martyr for the truth.
But as this is a metaphor used by the most re-
spectable Greek writers, to express the mostpun-
gent sorrow, it may here refer to the anguish Ma-
ry must have felt, when standing beside the cross
of her tortured son: John xix. 25.
Verse 36. Anna, a prophetess] It does not ap-
pear that this person was a prophetess in the strict
sense of the word, i. e. one who could foretell fu-
ture events; but rather a holy woman, who, from
her extensive knowledge and deep experience in |
divine things, was capable of instructing others;
according to the use of the word ºrgognºravo, I Cor.
xiv. 3. He that prophesieth, speaketh unto men
to edification, and to exhortation, and to comfort.
So we find this holy widow proclaiming Jesus
to all who looked for redemption in Jerusalem,
wer. 38. •.
The tribe of Asher] This was one of the ten
tribes of the kingdom of Israel, several families
of which had returned from their idolatry unto
God, in the time that Hezekiah proclaimed the
pass-over in Jerusalem, which is mentioned 2
Chron. xxx. 1–11. Though her family might
have been a distinguished one in Jerusalem, yet
we find that it was her very exemplary piety that
entitled her to be thus honourably mentioned in
the sacred history. It is an honourable thing in-
deed to have one's name written in the sacred re-
cords; but to be written in the book of life, is of
infinitely greater moment.
Seven years] She was a pure virgin when mar-
ried, was favoured with her husband but seven
years, and was now in all, taking in the time of
her virginity, marriage, and widowhood, eighty-
four years of age. At such an age, it might be
supposed she was reasonably exempted from per-
score and four years, which de- A.M.,4001.
parted not from the temple, but aftö.
served God with fastings and exciv.i.
prayers “night and day.
38 And she coming in that instant, gave
thanks likewise unto the Lord, and spake
of him to all them that “ looked for re-
demption in * Jerusalem.
39 || And when they had perform-
ed all things according to the law of
the Lord, they returned into Galilee,
5. 5.-d Mark 15.48. Ver. 25. Ch. 21. 21.-e Or, Israel.
forming the severer duties of religion: but her
spirit of #. continued ºtill to burn, with a
steady an jº.
Verse 37. Departed not from the temple] At-
tended constantly at the hours of prayer, which
were nine in the morning and three in the after-
noon. See Acts ii. 15. iii. 1. It does not appear
that women had any other functions to perform
in that holy place.
With fastings] . She accompanied her devotion
with frequent fastings, probably not oftener than
twice in the week; for this was the custom of the
most rigid Pharisees: see chap. xviii. 12.
Verse 38. Coming in that instant] Avrn ra
agº, at that very time—while Simeon held the
blessed Redeemer in his arms, and was singing
his departing and triumphal song.
Gave thanks likewise]. She, as well as Simeon,
returned God public thanks, for having sent this
Saviour to Israel.
Spake of him] . Of the nature and design of
his mission; and the glory that should take place
in the land.
To all them that looked for redemption] As
Daniel's seventy weeks were known to be now
completed, the more pious Jews were in constant
expectation of the promised Messiah. They
were expecting redemption, Avrgaariy; such a
redemption as was to be brought about by an
atonement, or expiatory victim, or ransom price.
See on chap. i. 68.
In Jerusalem.] It is probable she went about
from house to house, testifying the Gospel of the
grace of God. In the margin of our common
version, Israel is put instead of Jerusalem, which
the translators thought was nearly as eligible as
the word they received into the text. This mar-
ginal reading is supported by several MSS. all
the Arabic and Persic versions, the Vulgate, and
imost copies of the Itala. Were this reading to
be received, it would make a very essential alter-
ation in the meaning of the text; as it would in-
timate, that this excellent woman travelled over
the land of Israel, proclaiming the advent of
Christ. At all events, it appears that this widow
was one of the first publishers of the Gospel of
Christ, and it is likely that she travelled with it
from house to house, through the city of Jerusa-
lem, where she knew they dwelt who were ex-
pecting the salvation of God.
Verse 39. They returned into Galilee] But
not immediately; for the coming of the wise men,
and the retreat of Joseph with his family into
Egypt, happened between this period of time,
and his going to Nazareth in Galilee. — Bp.
PEARSE. But it is very likely, that as soon as
the presentation in the temple, and the ceremo:
nies relative to it, had been accomplished, that
346
Jesús goes to Jerusalem,
A.M.; 4001 to their own city Nazareth.
B. C. 4
A. oºp. 40 " And the child grew, and
S*X: ' waxed strong in spirit, filled with
wisdom: and the grace of God was upon
him.
A.,Mººla. 41 || Now his parents went to
A. D. 8.
As of ºp. Jerusalem "every year at the
Sºtt feast of the pass-over.
42 And when he was twelve years old,
they went up to Jerusalem after the cus-
tom of the feast.
43 And when they had fulfilled the days,
as they returned, the child Jesus tarried
CHAP. II.
and argues with the doctors.
behind in Jerusalem; and Jo- *.*.*.*.
seph and his mother knew not A digmp.
of it. |CXCVI.4.
44 But they, supposing him to have been
in the company, went a day’s journey;
and they sought him among their kinsfolk
and acquaintance.
45 And when they found him not, they
turned back again to Jerusalem, seeking
him.
46 And it came to pass, that after three
days they found him in the temple, sitting
in the midst of the doctors, both hearing
a Wer. 52. Ch. 1. 80.
b Exod. 23. 15, 17. & 34. 23. Deut. 16. 1, 16.
the holy family did return to Galilee, as St. Luke
here states; and that they continued there, till
Herod's bloody purpose was discovered to them
by the Lord; which probably took some time to
bring it to its murderous crisis, after the departure
of the Magi. After which, they fled into Egypt,
where they continued till the death of Herod;
and it is probable, that it is of a second return to
Nazareth that St. Matthew speaks, chap. ii. 23.
Verse 40. The child grew] As to his body—
being in perfect health. -
Wazed strong in spirit] His rational soul be-
came strong and vigorous.
Filled with wisdom] The divinity continuing
to communicate itself more and more, in propor-
tion to the increase of the rational principle.
The Reader should never forget, that Jesus was
perfect man, as well as God.
•And the grace of God was upon him.] The
word xagºs, not only means grace in the common
acceptation of the word, (some blessing granted
by God's mercy to those who are sinners, or have
no merit) but it means also favour or approba-
tion: and this sense I think the most proper for it
here, when applied to the human nature of our
blessed Lord ; and thus our translators render
the same word, ver. 52. Even Christ himself,
who knew no sin, grew in the favour of God;
and as to his human nature, increased in the
graces of the Holy Spirit. From this we learn,
that if a man were as pure and as perfect as the
man Jesus Christ himself was, yet he might ne-
vertheless increase in the image, and consequent-
ly in the favour of God. God loves every thing
and person, in proportion to the nearness of the
approaches made to his own perfections.
Verse 41. His parents went—every year]
This was their constant custom, because positive.
.. by the law, Exod. xxiii. 17. But it
oes not appear, that infants were obliged to be
present; and yet all the men-children are posi-
tively ordered to make their appearance at Jeru-
salem thrice in the year, Exod. xxxiv. 23. And
our Lord being now twelve years old, ver. 42. ac-
$ompanies his parents to the feast. Probably
this was the very age, at which the male-children
Were obliged to appear before the Lord at the
three public festivals—the feast of unleavened
bread, of weeks, and of tabernacles. According
tº the Jewish canons, it was the age at which
they were obliged to begin to learn a trade.
Verse 43. Had fulfilled the days] Eight
days in the whole: one was the pass-over, and
the other seven, the days of unl o
See on Matt. xxvi. 2. y eavened bread
Verse 44. Supposing him to have been in the
company] Some have supposed that the men and
women marched in separate companies on these
occasions, which is very likely; and that some-
times the children kept company with the men;
sometimes with the women. This might have led
to what otherwise seems to have been inexcusa-
ble carelessness in Joseph and Mary. Joseph
not seeing Jesus in the men's company, might
suppose he was with his mother in the women's
company: and Mary not seeing him with her,
might imagine he was with Joseph.
Went a day's journey] Knowing what a trea-
sure they possessed, how could they be so long
without looking on it? Where were the bowels
and tender solicitude of the mother ? Let them
answer this question who can.
JAnd they sought him] Ayséhºrovy, they earnest-
ly sought him. They are now both duly affected
with a sense of their great loss and great negli-
gence. -
Kinsfolk and acquaintance.] Those of the same
family and neighbourhood went up to Jerusalem
together, on such occasions.
erse 45. Seeking him.] Zºrovyts, avºrey—
or rather, seeking him diligently, avačhºrovyºrs;.
This is the reading of BCDL. six others, Pul-
gate, and nine copies of the Itala. If they sought
earnestly when they first found him missing, there
is little doubt that their solicitude and diligence
must be greatly increased, during his three days?
absence: therefore the word which I have adopt-
ed on the above authority, is more likely to be the
true reading, than the º: of the common
text, which simply signifies seeking ; whereas the
other strongly marks their solicitude and dili-
€70,062,
8. Verse 46. Sitting in the midst of the doctors)
The Rabbins; who were explaining the law and
the ceremonies of the Jewish religion to their
disciples.
.Asking them questions.] Not as a scholar asks
his teacher, to be informed; but as a teacher, who
proposes questions to his scholars, in order to take
an occasion to instruct them.
In the time of Josephus, the Jewish teachers
were either very ignorant or very humble: for
he tells us, that “when he was about fourteen
years of age, the chief priests, and the principal
men of the city, were constantly coming to him,
to be more accurately instructed in matters rela-
tive to the law.” See his life, sect. ii. If this
were true, it is no wonder to find them now, lis-
tening with the deepest attention, to such teach-
ing as they never before heard.

347
His parents chide him for staying.
**.* them, and asking them ques-
An Olymp. tions.
*** * 47 And * all that heard him,
were astonished at his understanding and
anSWeI’S,
48 And when they saw him, they were
amazed : and his mother said unto him,
Son why hast thou thus dealt with us?
behold, thy father and I have sought thee
sorrowing.
49 And he said unto them, How is it
ST. LUKE. He returns with them to JNazareth.
that ye sought me? wist ye not **, *.
that I must be about "my Fa- An Óg.p.
£her’s business 7 CXCVI, 3.
50 And “they understood not the say-
ing which he spake unto them.
51 T And he went down with them, and
came to Nazareth, and was subject unto
them: but his mother "kept all these say-
ings in her heart.
52 And Jesus * increased in wisdom and
! stature, and in favour with God and man.
a Matt. 7. 28. Mark 1. 22. Ch. 4. 22, S2. John 7. 15, 46.-b John
2. 16.
c Ch. 9.45. & 18. 34.—d Ver. 19. Dan. 7. 28.-e 1 Sam. 2. 26.
Ver. 40.—f Or, age.
Verse 47. Answers. The word aroxguous here,
seems not to mean answers only, but what Jesus.
said by way of question to the doctors, ver. 46.
So in Rev. vii. 13. one of the elders is said to have
answered, saying—when he only asked a ques-
tion. Bp. PEARSE. -
Verse 48. Why hast thou thus dealt with us?)
It certainly was not his fault but theirs. Men
are very apt to lay on others the blame of their
own misconduct.
Verse 49. How is it that ye sought me?} Is not
this intended as a gentle reproof? Why had ye
me to seek 2 Ye should not have left my compa-
ny, when ye knew I am constantly employed in
performing the will of the Most High.
JMy Father's business?] Ey rous row rargo; Azov,
my Father's concerns. Some think that these
words should be translated, In my Father's house;
which was a reason that they should have sought
him in the temple only. As if he had said, Where
should a child be found, but in *::::::: house 2
This translation is defended by Grotius, Pearse,
and others : and is the reading of the Syriac,
latter Persic and Armenian versions. Our Lord
took this opportunity to instruct Joseph and Ma-
% concerning his divine nature and mission.
y Father's concerns. This saying, one would
think, could not have been easily misunderstood.
It shows at once, that he came down from beaven.
Joseph had no concerns in the temple; and yet
we find they did not fully comprehend it. How
slow of heart is man to credit any thing that
comes from God
Verse 51. Was subject unto them] Behaved to-
wards them with all dutiful submission. Proba-
bly his working with his hands at his reputed
father's business, is here also implied: see on
ver. 41. No child among the Jews was ever
brought up in idleness. Is not this the carpenter 2
was a saying of those Jews, who appear to have
had a proper knowledge of his employment, while
in Joseph's house. See the note on Matt. xiii.
Verse 52. Jesus increased in wisdom] See on
wer. 40.
The following remarks, taken chiefly from Mr.
Claude, on the foregoing subject, are well worth
the reader's attention. -
I. The birth of Christ is announced to the
shepherds.
1. God causes his grace to descend not only
on the great and powerful of the world, but also
Tipon the most simple and inconsiderable : just as
the heavens diffuse their influence not only on
great trees, but also on the smallest herbs.
2. God seems to take more delight in bestow-
‘to,
ing his favours on the most abject, than in distri-
buting them among persons of elevated rank.
Here is an example:—for while he sent the wise
men of the east to Herod, he sent an angel of hea-
ven to the shepherds, and conducted them to the
cradle of the Saviour of the world.
3. In this meeting of the angels and shepherds,
you see a perpetual characteristic of the economy
of Jesus §. wherein the highest and most
sublime things are joined with the meanest and
lowest. In his person, the eternal wortD is united
to a creature, the divine nature to the human,
infinity to infirmity, in a word, the Lord of glory
to mean flesh and blood. On his cross, though
he appears naked, crowned with thorns, and ex-
posed to sorrows, yet at the same time, he shakes
the earth, and eclipses the sun. Here, in like
manner, are angels familiar with shepherds : an-
gels to mark his majesty, shepherds his humility.
4. This mission of angels relates to the end, for
which the Son of God came into the world; for
he came to establish a communion between God
and men, and to make peace between men and
angels: to this must be referred what St. Paul
says, Col. i. 20. It pleased the Father, by him to
reconcile all things to himself.
5. However simple and plain the employments
of men may be, it is always very pleasing to God,
when they discharge them with a good conscience.
While these shepherds were busy in their calling,
God sent his angels to them. -
6. God does in regard to men, what these shep-
herds did in regard to their sheep. He is the
great Shepherd of mankind, continually watch-
ing over them by his providence.
II. The glory of the Lord shone round the shep-
herds. -
1. When angels borrow human forms, in order
to appear to men, they have always some en-
signs of grandeur and majesty, to show that they
are not men, but angels.
2. The appearance of this light to the shep-
herds in the night, may very well be taken for a
mystical symbol. JWight represents the corrupt
state of mankind when Jesus came into the world;
a state of ignorance and error. Light fitly re-
presents the salutary grace of Christ, which dis-
sipates obscurity, and gives us the true know-
ledge of God.
III. The shepherds were filled with great fear.
1. This was the effect of their great surprise.
When grand objects suddenly present themselves
to us, they must needs fill us with astonishment
and fear, for the mind, on these occasions, is not
at liberty to exert its force; on the contrary, its
strength is dissipated, and during this dissipation
it is impossible not to fear,
Reflections on the appearance of
2. This fear may also arise from emotions of
conscience, Man is by nature a sinner, and con-
sequently an object of the justice of God. While
God does not manifest himself to him, he remains
insensible of his sin; but when God discovers
himself to him, he awakes to feeling and draws
migh to God, as a trembling criminal approaches
his judge. See this exemplified in the case of
Adam, and in that of the Israelites when God ap:
peared on the mountain: hence that proverbial
saying, We shall die, for we have seen God.
3. The shepherds had just reason to fear, when
they saw before them an angel of heaven sur-
rounded with the ensigns of majesty, for angels
had been formerly the ministers of God's ven-
geance. On this occasion, the sad examples of
divine vengeance, recorded in Scripture, and
performed by the ministry of angels, might, in a
imoment, rise to view, and incline them to think
that this angel had received a like order to de-
stroy them. -
#. Observe the angel's discourse to the shep-
herds. e
1. The angel says to them, fear not. This
preface was necessary to gain their attention,
which fear, no doubt, had dissipated. The dispo-
sition which the angel wishes to awaken in them,
comports with the news which he intended to an-
nounce: for what has fear to do with the birth of
the Saviour of the world 2
2. The angel describes, 1st. The person of
whom he speaks, a saviour, Christ, the Lord ;
see before on ver. 11. See 2dly. What he speaks
of him; he is born unto you. 3dly. He marks the
time; this day. 4thly. He describes the place ;
&n the city of David. 5thly. He specifies the na-
ture of this important news; a great joy which
shall be unto all people. See Claude's Essay, by
Robinson, vol. i. p. 266, &c.
Concerning. Simeon, three things deserve to be
especially noted: 1. His faith. 2. His song.
And 3. His prophecy.
I. His faith. 1. He expected the promised
Redeemer, in virtue of the promises which God
had made; and to show that his faith was of the
operation of God's Spirit, he lived a life of righ-
teousness and devotedness to God. Many profess
to expect the salvation which God has promised
only to those who believe, while living in confor-
mity to the world, under the influence of its spi-
rit, and in the general breach of the righteous
#aw of God.
2. The faith of Simeon led him only to wish for
Hife that he might see him who was promised, and
be properly prepared for an inheritance among
the sanctified. They who make not this use of
iife are much to be lamented. It would have
been better for them had they never been born.
3. The faith of Simeon was crowned with suc-
cess. Jesus came ; he saw, he felt, he adored
him and with a heart filled with the love of God,
he breathed out his holy soul, and probably the
last dregs of his life in praise to the fountain of
all good.
II. Simeon's song. By it he shows forth.
1. The joy of his own heart. Lord, now thou
dismissest thy servant: as if he had said, “Yes,
O my God, I am going to quit this earth ! I feel
that thou callest me ! and I quit it without re-
gret. Thou hast fulfilled all my desires, and
completed my wishes, and I desire to be detain-
ed no longer from the full enjoyment of thyself.”
O!, how sweet is death after such an enjoyment
and discovery of eternal life
2. Simeon shows forth the glory of Christ. He
is the Sun of righteousness, rising on a dark and
CHAP. II.
the angel to the shepherds, &c.
ruined world with light and salvation. He is the
light that shall manifest the infinite kindness of
God to the Gentile people; preving, that God is
good to all, and that his tender mercies are over
all his works.
He is the glory of Israel. It is by him that the
Gentiles have been led to acknowledge the Jews
as the peculiar people of God; their books as the
word of God; and their teaching as the revela-
tion of God. What an honour for this people,
had they known how to profit by it; tº º
3. He astonished Joseph and JMary with his
sublime account of the Redeemer of the world.
They hear him glorified, and their hearts exult
in it. From this divine song they learn that this
miraculous son of theirs, is the sum and substance
of all the promises made unto the fathers, and of
all the predictions of the prophets.
III. Simeon's prophecy.
1. He addresses Christ, and foretells that he
should be for the ruin and recovery of many in
Israel. How astonishing is the folly and per-
verseness of man, to turn that into poison which
God has made the choicest medicine; and thus
to kill themselves with the cure which he has ap-
pointed for them in the infinity of his love! Those
who speak against Jesus, his ways, his doctrine;
his cross, his sacrifice, are likely to stumble, and
fall, and rise no more for ever! May the God of
mercy save the Reader from this condemha-
tion :
2. He addresses JMary, and foretells the ago-
nies she must go through. What must this holy
woman have endured when she saw her son
crowned with thorns, scourged, buffeted, spit º
—when she saw his hands and his feet nailed to
the cross 1 and his side pierced with a spear?
What a sword through her own soul, must each
of these have been But this is not all. These
sufferings of Jesus are predicted thirty years be-
fore they were to take place : What a martyr-
dom was this while he is nourished in her bo-
som, she cannot help considering him as a lamb
who is growing up to be sacrificed. The older
he grows, the nearer the bloody scene approaches!
Thus her sufferings must increase with his years,
and only end with his #. -
3. He foretells the effects which should be pro-
duced by the persecutions raised against Christ
and his followers. This sword of persecution
shall lay open the hearts of many, and discover
their secret motives and designs. When the doc-
trine of the cross is preached, and persecution
raised because of it, then the }. are easily
distinguished from the vile. Those whose hearts
are not established by grace, nor right with God,
will turn aside from the way of righteousness,
and deny the Lord that bought them. On the
other hand, those whose faith stands not in the
wisdom of man but in the power of God, will con-
tinue faithful unto death, glorify God in the fire,
and thus show forth the excellency of his salva-
tion, and the sincerity of the profession which they
had before made. Thus the thoughts of many
hearts are still revealed.
The design of our blessed Lord in staying be-
hind in the temple seems to have been twofold.
1st. To prepare the Jews to acknowledge in him
a divine and supernatural wisdom; and 2dly, To
impress the minds of Joseph, and Mary with a
proper idea of his independence and divinity.
Their conduct in this business may be a lasting
lesson and profitable warning to all the disciples
of Christ.
1st. It is possible (by not carefully watching
the heart, and by not keeping sacredly and con-
3.19
Chronological facts relative to
stantly in view the spirituality of every duty) to
lose #. presence and power of Christ, even in
areligious ordinances. Joseph and Mary were at
the feast of the pass-over when they lost Jesus!
2dly, Many who have sustained loss in their souls
are kept from making speedy application to God
for help and salvation, through the foolish suppo-
sition that their state is not so bad as it really is:
and in the things of salvation, many content them-
selves with the persuasion that the religious peo-
ple with whom they associate, are the peculiar
javourites of heaven, and that they are in a state
of complete safety while connected with them.
They, supposing him to be in the company, went
a day's journey.
3dly. Deep sorrow and self-reproach must be
the consequence of the discovery of so great a
loss as that of the presence and power of Christ.
Joseph and JMary sought him sorrowing.
4thly. When people are convinced by the light
of the Lord, that their souls are not in a safe state,
and that unless they find the Redeemer of the
world they must perish ; they are naturally led to
inquire among their kinsfolk and acquaintance for
him who saves sinners. But this often proves
fruitless ; they know not Jesus themselves, and
they cannot tell others where to find him.
They sought him among their kinsfolk and ac-
quaintance, and found him not.
.5thly. When people perceive that they have
proceeded in a certain course of life for a con-
ST. LUKE.
John Baptist's ministry,
siderable time, without that salvation which
God promises in his word, they should first
stop and inquire into their state, and when they
find that they have been posting into eternity,
not only without a preparation for glory, but
with an immense load of guilt upon their souls;
they should turn back, and as their time may be
but short, they should seek diligently. -
They turned back to Jerusalem, earnestly seek-
ing him.
6thly. The likeliest place to find Jesus and his
salvation is, the temple. The place where his
pure unadulterated Gospel is preached, the sanc-
tuary where the power and glory of God are seen
in the conviction, conversion, and salvation of
sinners. They found him in the temple, among
the doctors.
7thly. Trials, persecutions, and afflictions are
all nothing, when the presence and power of Christ
are felt: but when a testimony of his approbation
lives no longer in the heart, every thing is griev-
ous and insupportable. The fatigue of the jour-
ney to Bethlehem, the flight from the cruelty of
Herod, and the unavoidable trials in Egypt, were
cheerfully supported by Joseph and Mary; be-
cause in all they had Jesus with them; but now
they are in distress and misery because he is be-
hind in Jerusalem. Reader, if thou have lost Je-
sus, take no rest to body or soul till thou have
found him without him, all is confusion and ru-
in : with him, all is joy and peace.
- CHAPTER III.
The time in which John the Baptist began to preach, 1–3. The prophecies which were fulfilled in him,
4–6.
12, 13. Among the soldiers, 14.
The matter and success of his preaching, 7–9, among the people, 10, 11.
His testimony concerning Christ, 15–18.
.Among the publicans,
The reason why Herod
put him afterward in prison, 19, 20. He baptizes Christ, on whom the Spirit of God descends, 21, 22.
Our Lord’s genealogy, 23–38.
A. M. 4030. OW in the fifteenth year of
A. D. 26. º tº &
An. Olymp. the reign of Tiberius Ce-
CCI. 2.
sar, “Pontius Pilate being go-
vernor of Judea, and "Herod being te-
trarch of Galilee, and his brother Philip
tetrarch of Iturea and of the region of
Trachonitis, and Lysanias the ****
tetrarch of Abilene, - * - W & sº º
2 "Annas and Caiaphas being —ºt t-
the high priests, the word of God came
unto John, the son of Zacharias in the
wilderness.
a Matt. 27. 2, 11.-b Wer. 19. Ch. 23. 7. Matt. 2. 1, 22.-c Matt.
NOTES ON CHAPTER III.
Verse 1. Fifteenth year] This was the fifteenth
of his principality and thirteenth of his monarchy:
for he was two years joint emperor, previously to
the death of Augustus.
Tiberius Cesar] This emperor succeeded Au-
gustus, in whose reign Christ was born. He be-
gan his reign August 19, A. D. 14, reigned
twenty-three years, and died March 16, A. D.
37, aged seventy-eight years. He was a most
infamous character. During the latter part of
his reign especially, he did all the mischief he
possibly could ; and that his tyranny might not
end with his life, he chose Caius Caligula for his
successor, merely on account of his bad quali-
ties; and of whom he was accustomed to say,
This young prince will be a serPENT to the Ro-
%. people, and a PHAEToN to the rest of man-
2720.
Herod] This was Herod Antipas, the son of
Herod the Great who murdered the innocents.
It was the same Herod who beheaded John Bap-
tist, and to whom our Lord was sent by Pilate
See the account of the Herod family in the notes
on Matt. ii. 1.
26. 57. Mark 1. 1–10. John 11. 49, 51. & 18. 18. Acts 4.6.
Iturea and Trachonitis], Two provinces of Sy-
ria, on the confines of Judea.
.Abilene] Another province of Syria, which
had its name from Abila 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.
That Philip was tetrarch of Trachonitis in the
fifteenth year of Tiberius, we are assured by Jo-
sephus, who says that Philip the brother of He-
rod died in the twentieth year of Tiberius, after
he had governed Trachomitis, Batanea and Gau-
lonitis thirty-seven years. Antiq. B. xviii. C., 5.
s. 6. And Herod continued tetrarch of Galilee,
till he was removed by Caligula, the successor
of Tiberius. Antiq. B. xviii. c. 8. s. 2. .
That Lysanias was tetrarch of Abilene, is also
evident from Josephus. He continued in this
government till the emperor Claudius took it
from him, A. D. 42. and made a present of it to
JAgrippa. . See Antiq. B. Xix. c. 5. S. 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.
350
John the Baptist's preaching,
A. M. 4030.
3 * And he came into all the
Aºi, country about Jordan, preach-
9°E * ing the baptism of repentance
"for the remission of sins:
4 As it is written in the book of the
words of Esaias the prophet, saying, “ The
voice of one crying in the wilderness, Pre-
pare 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 the crooked shall be made straight,
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
CHAP.
III.
came forth to be baptized of him, *, *, *.
* O generation of vipers, who an ºlymp.
hath warned you to flee from –Stº
the wrath to come 3
8 Bring forth therefore fruits ſworthy
of repentance, and begin not to say with-
in 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.
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.
10 And the people asked him, saying,
* What shall we do then 2
doctrine, and success.
a Matt. 3. 1. Mark 1. 4.—b Ch. 1. 77.-c Isai. 40. 3. Matt. 3. 3.
Mark i. 3. John 1. 23.
priests] Caiaphas was the son in law of Annas,
or Ananias, and it is supposed that they exerci-
sed the high-priest's office by turns. It is likely
that Annas only was considered as high-priest;
and that Caiaphas was what the Hebrews term-
ed hoop Ino cohen mishneh, or oxºn lab sagan co-
hanim, 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 his-
tory. Christianity differs widely from philoso-
phic system: it is founded in the goodness and au-
thority of God; and attested by historic facts.
It differs also from popular tradition, which
either has had no pure origin, or which is lost in
wnknown or fabulous antiquity. It differs also
from Pagan and JMohammedan revelations, which
were fabricated in a corner, and had no witness-
es. 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 Chris-
tianity is founded made their appearance: an age
the most enlightened, and best known from the
multitude of its historic records. It was in Ju-
dea, where every thing that professed to come
from God, was scrutinized with the most exact and
unmerciful criticism. In writing the history of
Christianity, the evangelists appeal to certain
facts which were publicly transacted in such pla-
ces, under the government and inspection of such
and such persons, and in such particular times.
A thousand persons could have confronted the
falsehood, had it been one : These appeals are
made—a challenge is offered to the Roman go-
vernment, and to the Jewish rulers and people—a
new religion has been introduced in such a place,
at such a time—this has been accompanied with
such and such facts and miracles who can dis-
prove this? All are silent. None appears to of.
fer even an objection. The cause of infidelity
and irreligion is at stake If these facts cannot
be disproved, the religion of Christ must tri-
umph. None appears—because—none could ap-
pear... Now let it be observed, that the persons of
that time, only could confute these things had
they been false—they never attempted it: there-
fore these facts are absolute and incontrovertible
truths: this conclusion is necessary. Shall a
d Ps. 98.2. Isai. 52. 10. Ch. 2. 10.—e Matt. 3. 7–f Or, meet for.
* g Matt. 7. 19.-h Acts 2. 37.
man then give up his faith in such attested facts
as these, because more than a thousand years af-
ter, 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
salvation. 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 doc-
trines of the Gospel, were men eminent for the
austerity of their lives, the simplicity of their man-
ners, and the sanctity of their conduct; they were
authorized by God, and filled with the most pre-
cious gifts . his spirit. And what are the apos-
tles which the new philosophy sends us? Philoso-
phers full of themselves, not guided by the love
of truth or wisdom, but ever seeking their own
glory, in constant hostility among themselves, be-
cause of their separate pretensions to particular
discoveries, of the honour of which they would
almost as soon lose life as be deprived. Who are
they Men of a mortified life and unblamable
conversation ? No-they are poets and poetas-
ters; composers of romances, novels, intrigues,
farces, comedies, &c. full of extravagance and
impurity. They are pretented 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 heightened by their assuming the
sacred name of philosophers, and dignifying their
impure system with a name at which philosophy
herself blushes and bleeds.
Verse 3. The baptism of º See on
Matt. iii. 4–6. and Mark i. 1, &c. and xvi. at the
end.
Verse 5. Every valley shall be filled] All
hindrances shall be taken out of the way: a quo-
tation from the Greek version of Isai. xl. 4. con-
taining an allusion to the preparations made in
rough countries to facilitate the march of mighty
kings and conquerors. See the instance produ-
ced on Matt. iii. 3. -
Verse 7–9. On this account of the Baptist's
mode of preaching, see the notes on Matt. iii.
Verse 10. What shall we do then 2] The
preaching of the Baptist had been accompanied
with an uncommon effusion of that Spirit which
ºš I
John the Baptist's preaching.
*...*.*.*. , 11. He answereth and saith un-
An ºlymp. to them, “He that hath two coats,
—“– let him impart to him that hath
none; and he that hath meat, let him do
iikewise.
12 Then "came also publicans to be
baptized, 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, “neither accuse any falsely; and
be content with your wages.
15 T And as the people were £ in ex-
pectation, and all men "mused in their
hearts of John, whether he were the
Christ, or not; *
16 John answered, saying unto them all,
*I indeed baptize you with water; but
one mightier than I cometh, the latchet
of whose shoes I am not worthy to un-
loose: he shall baptize you with the
ST. LUKE,
Christ is baptized.
Holy Ghost and with fire : A.M. 4030.
17 Whose fan is in his hand, A.;.
and he will throughly purge his — Sºlº
floor, and * will gather the wheat into his
arner; but the chaff he will burn with
#. unquenchable.
18 And many other things, in his ex-
hortation, preached he unto the people.
19 || | But Herod the tetrarch, *A*, ºft.
being reproved by him for Hero- A. ºp.
dias his brother Philip's wife, – 88tº
and for all the evils which Herod had done,
20 Added yet this above all, that he
shut up John in prison.
21 Now when all the people ***.
were baptized, "it came to pass, A. Öym.
that Jesus also being baptized, & 3–
and praying, the heaven was opened,
22 And the Holy Ghost descended in a
bodily shape like a dove upon him, and
a voice came from heaven, which said,
Thou art my beloved Son; in thee I am
well pleased.
23 T And Jesus himself began to be
a Ch. 11. 41. 2 Cor. 8. 14. James 2. 15, 16. 1 John S. 17. & 4.
20.-b Matt. 21. 32. Ch. 7. 29.-c Ch. 19. 8.—d Or, Patt 710 Q?? 6.21 in
Jear-e Exod. 28. 1. Lev. 19. 11.-f Or, allowance.—g Or, in
suspence.—h Or, reasoned, or, debated.—i Matt. 3. 11.-k Mic.
4. 12. Matt. 13. 30.-l Matt. 14. 3. Mark 6. 17.—m Matt. 3. 13.
John I. 32.
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 exposed to the judg-
ments of the Lord, and they wish to escape from
the coming wrath.
Verse 11. He that hath two coats, &c.] He
jirst 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 2
Verse 12. Then came also publicans] He
next instructs the tar-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.
that he speaks against. If taxes be necessary
for the support of a state, there must be collec-
tors of them; and the collector, if he properly
discharge his duty, is not only a useful, but also
a respectable officer. But it seems the Jewish
tax-gatherers exacted much more from the peo-
ple than government authorized them to do, ver.
13. and the surplus they pocketed. 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. v. 46.
Verse 14, . The soldiers likewise demanded of
him] He thirdly instructs those among the mili-
tary. They were either Roman soldiers, or the
soldiers of Herod or Philip. Use no violence to
any &nday, 342d eta-hºrs, do not extort money or
goods by force or violence from any. This is the
import of the words meminem concutite, used here
cº ()
sº.
It is only the abuse of it
by the Vulgate, and points out a crime, of which
the Roman soldiers were notoriously guilty, their
own writers being witnesses. Concussio has the
above meaning in the Roman law. See RAPHE-
LIUS in loco.
JWeither accuse any falsely] Or, on a frivo-
lous pretence—and's auxcº avºrno-hire, be not syco-
phants, like those who are base flatterers of their
masters, who, to ingratiate themselves into their
esteem, malign, accuse, and impeach the immo-
cent. Bishop PEARCE observes, that when the
concussio above referred to, did not produce 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.] O.Javious. The
word signifies not only the money which was al-
lotted to a Roman soldier, which was two oboli,
about three half-pence, per day, but also the ne-
cessary supply of wheat, barley, &c. See Raphe-
liws.
Verse 15. Whether he were the Christ] So
general was the reformation which was produced
by the Baptist's preaching, that the people were
ready to consider him as the promised Messiah.
Thus John came in the spirit and power of Eli-
jah, and reformed all things; showed the people,
the tar-gatherers, and the soldiers, their respective
duties; and persuaded them to put away the evil
of their doings. See the note on Matt. 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. e
Verse 19. Herod the tetrarch]. See this sub-
ject explained at large, Matt. xiv. 1, &c. and
Mark vi. 21, 23.
Verse 21. Jesus—being baptized] See on
Matt. iii. 16, 17. *
Verse 23. Thirty years of age] This was
the age required by the law, to which the priests
The genealogy of our Lord,
*** *about thirty years of age, be-
A. ºlymp. ing (as was supposed) * the son
–88 – of Joseph, which was the son of
Héli,
24 Which was the son of Matthat, which
which was the son of Levi, which was the
son of Melchi, which was the son of Jan-
na, 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 Jo-
seph, which was the son of Juda,
27 Which was the son of Joanna, which
was the son of Rhesa, which was the son of
Zorobabel, which was the son of Salathiel,
which was the son of Neri,
28 Which was the son of Melchi, 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
CHAP. III.
from Joseph to Adam.
was the son of Eliezer, which *, *, *.
was the son of Jorim, which was Ajiymp.
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 sort
of Mattatha, which was the son of “Na-
than, " 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 Esrom, which was the son of Phares,
which was the son of Juda,
34 Which was the son of Jacob, which
was the son of Isaac, which was the son of
Abraham, f which was the son of Thara,
which was the son of Nachor,
35 Which was the son of Saruch, which
a See Numb. 4, 3, 35, 39, 43, 47.-b Matt. 13. 55. John 6. 42.
c Zech. 12. 12.
must arrive before they could be installed in their
office. See Numb. iv. 3. d) th
Being (as was supposed) the son of Joseph
This tº: phrase is §. § Hºº §§
one who was only reputed to be the son of a par-
ticular person: routow rat; yopaiſerai, he was sup-
Posed to be this man’s son.
Much learned labour has been used to recon-
cile 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 best,
is also the most simple and easy. For a more ela-
borate discussion of the subject, the reader is
referred to the additional observations at the end
of the chapter.
MATTHEw in descending from Abraham to Jo-
seph, the spouse of the blessed Virgin, speaks of
sons properly such, by way of natural gene-
ration : Abraham begat Isaac, and Isaac begat
Jacob, &c. But LUKE, in ascending from the
Saviour of the world, to God himself, speaks of
sons either properly or improperly such on this
account he uses an indeterminate mode of expres-
sion, which may be applied to sons either puta-
tively, or really such. And Jesus himself tºn
to be about thirty years of age, being as was sup-
posed, the son of Joseph-of Heli-of JMatthal,
&c. This receives considerable support from
Raphelius's method of reading the original oy (w:
£yoat{ero vios Ioanº) rou Hat, being, gº zeputed
the son of Joseph) the son of Heli, 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 sup-
{...} son of Joseph, because Joseph was the hus-
and 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 con-
VoI., 1, ( 45 )
d 2 Sam. 5. 14. 1 Chron. 3. 5.—e Ruth 4, 18, &c.
&c.—f Gen. 11. 24, 26.
1 Chron. 2. 10,
sider, 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 en-
ter into their genealogical tables, whenever a
family happened to end with a daughter, in-
stead of naming her in the genealogy, they in-
serted her husband as the son of him, who was,
in reality, but his father-in-law. This import,
Bishop Pearce has fully shown voguésarðat bears,
in a variety of places—Jesus was considered ac-
cording to law, or allowed 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 Hel: ;
whose own father was Jacob, Matt. i. 16. and
Salathiel, the son-in-law of JWer; ; whose own
father was Jechonias, 1 Chron. iii. 17. and Matt.
i. 12. This remark alone, is sufficient to remove
every difficulty. Thus it appears that Joseph
son of Jacob, according to St. Matthew, was son-
in-law of Heli, according to St. Luke. And Sa-
lathiel, son of Jechonias, according to the former,
was son-in-law of JWeri, according to the latter.
Mary therefore appears to have been the daugh-
ter of Heli, so called by abbreviation for Helia-
chim, 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 Abiud, his eldest son,
Matt. i. 13. and Mary by Rhesa, the youngest.
See ver. 27.
Salathiel and Zorobabel, from whom St. Mat-
thew and St. Luke cause Christ to proceed, were
themselves descended from Solomon in a direct
line: and though St. Luke says that Salathiel
was son of JNeri, who was descended from JWa-
than, Solomon's eldest brother, 1 Chron, iii. 5,
353
Observations on the
*** was the son of Ragau, which was
. D. 26. gº
An olymp. the son of Phalec, which was the
—ºtt- 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,
ST. LUKE.
genealogy of our Lord.
37 Which was the son of Ma- **, *.
thusala, which was the son of An olyºp.
Enoch, which was the son of Ja- I.2.
red, 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, which was the son of God.
a Sce Gen. 11, 12.-b Gen. 5, 6, &c. & 11. 10, &c.
c Gen. 5. 1, 2.
this is only to be understood of his having espou-
sed Wathan's daughter, and that JWeri dying, pro-
bably without male issue, the two branches of
the family of David, that of JNathan, 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 Neri, chief and heretrix of the family of JWa-
than. Thus it appears, that Jesus son of Mary
reunited in himself all the blood, privileges, and
rights of the whole family of David; in conse-
uence of which he is emphatically called The
on of David. It is worthy of being remarked,
that St. Matthew, who wrote principally 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 3. all his posterity. See the notes on Matt.
i. 1, &c.
Verse 36. Of Cainan] This Cainan, the son of
.Arphazad, and father of Sala, is not found in any
other Scripture genealogy. See Gen. x. 24. xi.
12. 1 Chron. i. 18, 24, where Arphazad is made
the father of Sala, and no mention at all made of
Cainan. Some suppose that Cainan was a sur-
name of Sala ; º that the names should be
read together thus, The son of Heber, the son o
Salacainan, the son of Arphazad, &c. If this
does not untie the knot, it certainly 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 #.
FURTHER CONSIDERATIONS ON THE BEST MODE OF RECONCILING AND
EXPLAINING
THE GEN"E.A.LOGY OF OUR LORD,
As Given by ST. MATTHEW AND ST. LUKE, CBIEFLY Extract ED FROM THE PROLEGoMENA of THE
REv. Drt. BARRETT's FAC-SIMILE of A FRAGMENT OF THE Gospel, OF ST. MATTHEw, FROM A Ms.
IN TRINITY Coll. EGE, DUBLIN.
PERHAPs few questions have occasioned more
trouble and perplexity to the learned, than that
which concerns the genealogy of our blessed
Lord, as it is given by the evangelists St. Mat-
thew and St. §. The tables found in these
writers are extremely different, or, as some think,
contradictory. Allowing the Divine 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 histo-
ry, and the fulfilment of the ancient prophecies
are so nearly concerned. The expression of Le
Clerc, however, Universam antiquitatem exerci-
tam habuere, is not strictly true. In later times,
the difficulty has certainly excited much discus-
sion; but it is worthy of remark, that while the
archives of the Jews, remained entire, the accu-
racy of the evangelists was never called in ques-
tion. , Hence it follows, either that some corrup-
tions have since that time crept into the text, or
that the true method of reconciling the seeming
inconsistencies was then better understood. The
silence of the enemies of the Gospel, both Hea-
then and Jewish, during even the first century,
is itself a sufficient proof that neither inconsisten-
cy nor corruption could be then alleged against
this part of the evangelical history. If a charge
of this nature could have been supported, it un-
questionably would have been made. The Jews
and Heathens, who agreed in their hostility to the
religion of Christ, were equally interested in this
subject; and could they have proved that a sin-
gle flaw existed in these genealogical tables, they
might at once have set aside the pretensions of
our Lord and his disciples; for if the lineal de-
scent of Jesus from David were not indisputable,
he could not possess the character 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 vin-
dicate them in denying his Messiahship, and in
putting him to death as an impostor. We may
confidently assert, therefore, that his regular
lineal descent from David could not be dispro-
ved, 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 conse-
quently be assured that whatever difficulties ap-
pear at present, had formerly no existence, and
are even now of such a nature as cannot be al-
lowed to shake the faith of any reasonable man.
I would not, however, be understood to intimate
3.
Observations on the
that these difficulties are now insuperable ; on
the contrary, I am satisfied that the real difficul-
ties are few, and that these have, for the most
art, been satisfactorily explained, by most of the
Evangelical Harmonists. . • * *
Among those who have written on this difficult
uestion, few seem to have studied it so deeply as
r. Barrett; who, in his edition of a Fragment
of St. Matthew's Gospel, has brought an unusual
measure of general knowledge, correct criticism,
and sound learning, to bear upon this point; and
though it should not be admitted, that he has en-
tirely cleared away the obscurities of the subject,
et, by his criticisms, and even his conjectures,
}. has cast much light upon it generally, and cer-
tainly 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 satisfac-
tion 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 under-
stand, I shall lay before them the substance of
his elaborate dissertation; abstract his principal
arguments and illustrations; transcribe his vari-
ous corrected tables; and freely intersperse such
observations 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. c. 7.) which was received by the church for
many centuries as the only legitimate mode of re-
conciling 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. Accord-
ing to law, as when a man died childless, his bro-
ther was obliged to take his wife, and the issue of
that marriage was accounted to the deceased bro-
ther. 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 interwo-
ven by those second marriages, which raised up
issue in the name of a deceased brother, that
some appear to have two fathers—him whose na-
tural issue they were, though they did not bear
his name; and him, to whom, having died child-
less, the children of his wife and brother were ac-
counted 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 fa-
ther of Joseph; but if we reckon according to
Luke, from Nathan the son of David, then the
third 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
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 brethren by the mo-
ther... 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-
§uired the seed to be raised up to the deceased
brother. Matthew therefore properly says, Ja-
cobbegat Joseph, but Luke says, he was theson of
CHAP. III.
genealogy of our Lord.
Heli, and it is worthy of remark, that this evan-
gelist never uses the term begot or begetting, be-
cause 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 called Jiaºroa wyou. Dr. Barrett notices
the difficulties of this hypothesis (pp. 18, 19.) and
gives it up on the É. principle, among
others, which I think decisive;—that it refers
wholly to the descent of Joseph from David,
without attempting to prove that the son of JMary
was the son of David. -
Dr. B. then states his own hypothesis, viz. that
JMatthew relates the genealogy of Joseph, and
Luke that of JMary. Hence appears a sufficient
reason, that after Matthew had given his genea-
logical 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 mo-
ther 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 Zerub-
---
| babel were distinct individuals, and deny that any
coalition took place between the families pre-
viously to the marriage of Joseph and Mary.
Dr. B. rejects this latter opinion, because it ap-
pears 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 therefore proposes to support the other hypo-
thesis, and to clear away its difficulties. .
As Irenaeus, Africanus, and Ambrosius assert,
that Luke has some names interpolated; to de-
tect this error, Dr. B. divides the genealogy into
four classes. 1. From God 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 Abra-
ham to Joseph fifty persons, i. e. to Christ, fifty-
one names; but the present text contains fifty-
six names. Hence it is probable, five names are
interpolated, unless we suppose the name of
Abraham to be excluded, and then there axe four
names in the three succeeding classes to be ex-
punged. In the first division therefore, there is
no interpolation. As to the second division, from
Abraham to David, it is evident, from the consent
of the Fathers, from the consent of MSS. and
Versions, and from the books of the Old Testa-
ment, Ruth iv. 18. 1 Chron. ii. 9, 12. that neither
of the evangelists had suffered any interpolation
in this part of the genealogy; though in Luke iii.
33. Some MSS. and Versions insert another name
between Aram and Esrom. Thus the Coptic;
22 AAzuya dºg, pa Adºzuy, 22 Apyt, ºa Eapak. Having
accounted for this error, and finding no evidence,
in the received text, of an interpolation in this
second part of the genealogy, 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 É. 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, JHatthat and Levi, have been interpola-
ted, ver, 24. because Africanus, endeavouring to
- 355
Observations on the
reconcile the evangelists, places Melchi the third
from the end, and making him the father of Heli,
leaves no room for JMatthat and Levi. This me-
thod of reconciling the evangelists is followed by
JAmbrose, lib. 3. in Luc. Hieron. Com. in Mat-
thew, JNazianzen in his genealogical verses, and
JAugustin, Retr. ii. 7. But on the other hand, it
is objected, 1. That the testimony of these Fa-
thers is worthy of little credit, because inconsis-
tent with itself. Austin himself mentions forty-
three generations from David to Christ, seventy-
seven persons in the whole genealogy; he there-
fore could omit none. 2. Though Africanus does
omit some, it is not certain which they are; it is
possible he transposed JMatthat and Levi ; for it
does not appear whom he makes the father of
JMelchi. Damascenus, who endeavours to recon-
cile Afrieanus, 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 JMatthat the
son of Levi, the son of JMelchi, the son of Janna ;
we read JMelchi, the son of JMatthal—of Janna—
of Levi : it does not follow, therefore, that Afri-
canus omitted JMatthat and Levi. 3. These
names are not omitted in any of the ancient Ver-
sions, nor in any MS. yet discovered.
In order to give a satisfactory view of this part
of the subject, Dr. B. introduces a synopsis of
the principal various readings of MSS. Versions,
&c. on Luke iii. 24–31 ; from which I judge it
necessary to make the following extract.
Verse 24. Mexx, is omitted by the Cod. Vati-
canus—Instead of Marðar, row Aevi, row Mexx,
ºrov Iayva, one of the Bodleian MSS. reads Mexxu,
row Marðar, rov Iavya, row Agwu.
—Marðar, many MSS. read Marðay, and the
Antehieronymian versions read, some Matthiae—
Mathei–Mathi—Matat—Mathæ——and Mattha-
tiae.
—Instead of Iwo hºp, Ioayyay, is read in one of
Matthai’s MSS.
Verse 25. Mºrræðuac, is omitted by several
of the Antehieronymian versions, and by the Vul-
te.
*A., omitted also by the same. .
—Naova, is read JYauum by some, and Anum
by others.
—Eaxt, is read Earxia, Ea'a'at, and Exart, in dif-
ferent MSS. and Sedi by four of the Antehie-
ronymian.
—Nayyat, in many MSS. Ayyas, in the Vul-
gate JMagge, and in the Cod. Vercellensis,
JWance; instead of Nayyat, one of Matthai's
MSS. has Xax/wow.
Verse 26. Maa8, is omitted by the Vulgate,
and some of the Antehieronymian versions. The
Cod. Forojuliensis has JManat.
—Marra. Buov, the Cod. Leicestr. reads Marðuov,
and some of the Antehier. JMathiani, JMatthiae,
and JMathath ; and one adds Jae after Marro.8tov.
—Xsast, in one of Matthai’s MSS. Aeut.-Se-
meja and Semein in the Vercell, and Veronensis.
—Ioarhºp, the Cod. Vatic. and Cod. L. in Gries-
bach read Ioah? : several others agree in the
same reading, and with them the Coptic and Ar-
menian versions, and Greg. Nazianzen. Some
also read Osech, Osche, Joseth, and Joseph Osse.
--Iowda, read Ioča, in Cod. Vat. L. Cod. Lei-
cestr, and Idda and Joiade by some Latin MSS.
Verse 27. Iwavya, read Ioavay, by the Cod.
Alexandr. Vatic. and several others, Izyway, and
Jona by some others.
Verses 30, 31. Exalaxº, Maxsa, Matyay, are
omitted in some of the Latin MSS. Mata, only'
ST. LUKE.
genealogy of our Lord.
is omitted in one of the Antehieron.
the Cod. Alexandr. and two others.
From this collation of authorities, Dr. B. con-
cludes, 1. That the omission of JMelchi, in the
Codex Vaticanus is an error, as it contradicts Afri-
canus, and all the Fathers, Versions, and MSS.
2. That three names have been omitted in the
Antehieronymian versions by Sabatier; and also
in the Cod. Vercell. and Cod. Veron. viz. ver.
25. JMattathias and Amos; and in ver. 26. JMaath.
Of these, two, viz. JMattathias, ver. 25. and
JMaath, ver. 26. are omitted in Dr. B.'s MS. Z.
which contains a copy of the Antehieronymian
version; and which also reads JMattathias for
JMatthat. Hence arises a suspicion that JMaath
is an interpolation, and should be omitted, and
that JMattathias, ver. 26, although omitted in
many MSS. is that which occurs ver. 25. As to
the names JMelea and JMainan, both appear to be
interpolated. Excluding these four names, JMat-
tathias JMaath, JMelea, and JMainan, (unless for
one of these, Amos should be rejected) the gene-
alogy will consist of seventy-two generations.
... These generations Dr. B. following Irenaeus,
thinks, should be laid down in the following order.
Mauvay, in


1. Jesus. 2. Joseph, (or Mary the daughter
of Heli.) 3. Heli the grandfather of Christ. 4.
Matthat. 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. Zerub-
babel. 20. Salathiel. 21. Neri. 22. Melchi.
23. Addi. 24. Cosam. 25. Elmodam. 26. Er.
27. Jose. 28. Eliezer. 29. Jorim. 30. Mat-
that. 31. Levi. 32. Simeon. 33. Juda. 34.
Joseph. 35. Jonan. 36. Eliakim. 37. Matta-
tha. 38. Nathan. 39. David. 40. Jesse. 41.
Obed. 42. Booz. 43. Salmon. 44. Naasson.
45. Aminadab. 46. Aram. 47. Esrom. 48.
Pharez. 49. Judah. 50. Jacob. 51. Isaac.
52. Abraham. 53. Terah. 54. Nahor. 55.
Serug. , 56. Ragau. 57. Peleg. 58. Eber. 59.
Sala. 60. Cainan. 61. Arphaxad. , 62. Shem.
63. Noah. 64. Lamech. 65. Methusala. 66.
Enoch. 67. Jona. 68. Mahalaleel. 69. Cai-
man, 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 be-
tween Christ and David ; Sălathiel will then ap-
pear to have been born anno 570 before 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 re-
ceived 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 in-
terval.
Dr. B. endeavours to solve the principal diffi-
culty by adopting the genealogy of David as de-
livered 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 Jecho-
nias; after which, he supposes, some errors have
been admitted into the text.
1st. Because what is recorded ver. 19. is re-
pugnant to other parts of Scripture: viz. Peda-
iah is said to be the father of Zerubbabel, where-
as Salathiel is reckoned to be the father of Ze-
rubbabel according to Ezra iii. 8. v. 2. Neh.
xii. 1. Haggai i. 1, 12, 14. ii. 2, 23. 1 Esdr. V.
5. See also josephus Ant. book xi. 4.
356
Observations on the
2dly. Although the obvious design of the wri:
ter is to bring down the regal family through
Zerubbabel, yet the names which he mentions in
the 22d, 23d, and 24th verses cannot be connect-
ed (by the assistance of the 21st verse) with Že-
rubbābel, mentioned in the 19th verse. The
breach in the connexion renders it impossible
to construct the genealogical tree downward
from Jechonias; for although some copies men-
tion 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 Phe-
raiah, which very nearly resemble each other,
not only in the sound, but also in their consti,
tuent letters. This very similitude is a ground
of suspicion, as in such names it was impossible
to prevent confusion. - e
4thly. Nor is the opinion of the Rabbins ex-
empt from similar chronological difficulties; they
assert that Salathiel, the son of Jechonias, was the
father of Pedaiah, and grandfather of Zerubba-
bel. 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; Sa-
lathiel, 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 Zerubbabel could not have been born be-
fore 558 ; and yet he was superintendent of the
Israelites on di. return from the Babylonish
captivity in 536; i. e. when he would be only
twenty-two years old. On the contrary it is evi-
dent, from 1 Esdras v. 5. that he had a son na-
med Joachin, who was one of the chief men that
conducted the returning Israelites; therefore he
must be more than twenty-two years old. Be-
sides, it will be manifest that only two genera-
tions had intervened, if we compare the Sacerdo-
tal with the regal line. Jechonias was contem-
porary with Seraiah; their sons were Salathiel
and Josedek, therefore Salathiel and Josedek
were contemporaries. Jeshua, the son of Jose-
dek, was coeval with Zerubbabel; who was
therefore the son, not the grandson, of Salathiel.
St. Jerom himself, while he endeavours to prove
that Salathiel and Pedaiah were the same person
(Quaest. Heb. in Lib. Paral.) evidently grants
that he considered Zerubbabel 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
S232.
6thly. The enumeration of the children of Ze-
rubbabel, 1 Chron. iii. 19, 20. is imperfect, as it
is evident, 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 verse 18.
Nor are †. 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. Jerom, which supposes that those who are
mentioned, 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 objected,
that it is not at all likely that he who is called
CHAP. III.
genealogy of our Lord.
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, accord-
ing to the law, (Deut. xxv. 6.) Let it be sup-
osed that one of these, e. g. Pedaiah, died child-
ess, 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 JVedabiah, and some
MSS. of the LXX. read Salathiel, in the place of
Pedaiah ; and those which agree in making Pe-
daiah the father of Zerubbabel, express the name
differently. For instance, Kennicott's MS. No.
1. both in ver. 18. and 19. reads Peraiah for Pe-
daiah, 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 Pe-
daiah, nºn nºne or nine Rephaiah ; and it is fur-
ther necessary to remark, that the father of this
Rephaiah is not mentioned. As the names of the
posterity of Hananiah, the son of Zerubbabel,
are mentioned in ver, 21. with the names of Re-
phaiah and his posterity, if, with Houbigant, we
read his beno, his son, for "la beni, sons, it will not
appear improbable, that this Rephaiah was the
son of Zerubbabel. Among those who were em-
ployed in repairing Jerusalem, Rephaiah, the
son of Hur, who is said to have been prince of the
#. part of the city, is mentioned, Nehem. iii. 9.
“Hur,” Dr. B. thinks, “ was probably the same
with Zerubbabel; the Septuagint call him Xoug,
and one of the Kennicott MSS. nº.” In this place
it is difficult to comprehend Dr. B.'s meaning :
Paqata vuoc Bovg is certainly found in the Codex
Vaticanus of the LXX. but in the Codex Alex-
andrinus vuo, Xovg is omitted. No MS. of Kenni-
cott's has nºw tº ben sar, for vios Xovg. Two MSS.
omit the whole verse; two the word mn Hur;
and one the following word new sar; this last word
cannot possibly be put in the place of mn Hur,
for it is properly the first word of the following
clause: Bºwyn Tºp sn nºw sar chatsi pelec yeru-
| shalam, prince of the half part (or, the ...] of
II].
Jerusalem. Among those who were employe
repairing the city, in Neh. iii. 12. is Shallum, the
son of Hallopesh, perhaps Meshallum, the son {
the eloquent, 1 Chron. iii. 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, wer. 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 Ra-
phaiah, and who is mentioned, Neh. iii. 9. and
that Jechamiah is no other than Joachim, who
according to Esd. v. 5. was the son of Zerubba-
º 357
Observations on the
bel. Both these names, Pedaiah or Peraiah, and
Jechamiah, occur, 1 Chron. iii. 18. consequent-
ly a verse is transposed, a thing not unfrequent
in the sacred writings. The text, therefore, of
1 Chron. iii. 18–22. should be read, as Dr. B.
contends, in the following order:
Verse 18, And the sons of Salathiel, Zerubba-
bel, and Shimei, and the sons of Zerubbabel, JMe-
shullam, Hananiah ; and Shelomith their sister.
Verse 19. Hashubah, and Ohel, and Bere-
chiah, and Hasadiah, Jushab-hesed.
Verse 20. And JMalchiram, and Rephaiah, and
Shenazar, Jechamiah, Hoshamah, and JVeda-
biah ; siz. º
Verse 21. And the sons of Hananiah, Pelatiah,
and Jesiah; the sons of Rephaiah ; Arnan his
son; Obadiah his son; Shechaniah his son : (read-
; according to Houbigant, \x, beno, for Yx
€772, -
Verse 22. The sons of Shechaniah ; Shemaiah
—the sons of Shemaiah; Hattush, and Igeal, and
Bariah, and JWeariah, and Shaphat; five.
On the propriety of the substitution of on beno,
his son, for ji, beni, sons, in wer. 21. I cannot but
agree with Dr. B. That the latter is a corrup-
tion, appears to me self-evident; the mistake
might easily be made, from the great similarity
between yod, and vau; afid numerous mistakes
of this kind in the sacred text, have long been
the perplexity and the complaint of critics. Hou-
bigant's note on this verse is worthy of serious
regard: “Illud ºn quod hoc versu quater legi-
tur, quater esse legendum ºx filius ejus, docet
ipsa per se pagina sacra. Necaliter legunt om-
nes Veteres, sed in fine post now addendum ºx
Jilius ejus, quod etiam legebant Veteres, et quod
scriba omisit deceptus similitudine ejus ºn 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
ephaiah, 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 con-
tained, was transposed, and put before the 19th
verse, where the name of Zerubbabel occurs;
and as the last word of this verse, viz. JNedabiah,
or nons, JNebadiah, according to the Septuagint,
who omitted the word siz in this place, and ad-
ed it to ver, 22.) contains almost all the letters
of the words nºnpºx beni Pedaiah; this word, by
a mistake of the transcriber, was changed into
nºnp via beni Peraiah, and thus it was supposed
that a mistake in a name twice written was cor-
rected; hence it was that Zerubbabel was called
the son of Pedaiah, whose name occurred in the
preceding verse. Many examples of ºilar per-
mutations occur in the sacred writings, see Job
Yl. 1–14, which ought to be placed, as both Ken-
micott 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 follow chap. xxxi. 25. A similar trans-
position may be seen 1 Chron. ix. 2, 17. where
the whole clause º: to be taken from Neh.
ix. 2, 19. Many other instances appear in Ken-
nicott's Dissertations on the state of the printed
Hebrew text.
Dr. Barrett having thus far made his way plain,
proceeds to º 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, 3. the general
agreement may be the º easily discerned.
tº
ST. LUKE,
genealogy of our Lord.
Matthew chap. i. | 1 Chron. chap. iii. Luke chap. iii.
Salathiel Salathiel Salathiel
Zerubbabel Zerubbabel Zerubbabel
First generation º
omitted Rephaiah Rhesa
JAnothergenera-
tion omitted Arnan, or Onan Joannaor Jonan
Abiud Obadiah Juda
Eliakim Shechaniah Josephor.Josech
.A third genera-
tion omitted Shemiah Semei
JWo correspond-
ing generation|Mattathias
JYo correspond-
ing generation|Maath
Fourth genera-
tion omitted Neariah Nagge
Azor who is also Azrikam who is Esli (from whom
From the abovel Elioenai descended Ma-
descends Jo- ry)
seph who es-Joanan Joanam!Näum or Anum
poused Mary


Dr. Barrett then proceeds to lay down the two
following propositions.
1. That Salathiel in JMatthew is the same with
Salathiel in 1 Chron. iii. This admits of no doubt,
and therefore he despatches it in a single sen-
tence; 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. \
II. That Salathiel in Luke is the same with Sa-
lathiel in 1 Chron. iii. 17. the same as in JMat-
thew i, and consequently that JMary the mother
of Jesus, descending from Salathiel in Luke, de-
scends lineally from David by Solomon, a matter
of vast consequence according to the opinion of Cal-
win, who asserts, “if Christ has not descended
from Solomon, he cannot be the JMessiah.” Having
taken for granted that Salathiel in Matthew is the
same with Salathiel in 1 Chron. he proceeds to de-
: the following consequences from his hypo-
thesis. -
1. Zerubbabel in 1 Chron. is the same with Ze-
rubbabel 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 Rhe-
sa in Luke, where a notable coincidence occurs
in the names.
3. Arman 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 original-
ly written link Onan, a vaw being used instead
of a n resh. It is well known that the MSS. in
Luke write the name in a great diversity of forms,
viz. Ia vya, Iazyay, Ioyza, Iowva, Java, and some
Iayay, between which and Onan there is but little
difference.
4. Obadiah in 1 Chron. is the same as Judah
in Luke. In this name may be found that of
Jłbiud mentioned Matt. i. 13. who is the third
from Zerubbabel; whence it is evident, that in
St. Matthew two generations are omitted. The
MSS. in St. Luke also vary considerably in the
name : some write it I wada, which answers to the
Hebrew Joida, or even nºnsy Obadiah. Obadiah
was one of the priests who signed and sealed the
same covenant, Neh. x. 5. and seems to be the
same with Iddo, Neh. xii. 4. who returned with
Zerubbabel. See Newton, Chronol. p. 361.
5. Shechaniah in 1 Chron. is the same with Jo-
seph, or Osech, between which names there is a
considerable similitude,
Observations on the
6. Shemaiah, in 1 Chrom. is the same with Se-
mei 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 con-
cluded, that the preceding hypothesis is perfectly
correct; and that Salathiel in Luke is the same
with Salathiel in 1 Chron. iii. especially, when
we consider that the time which elapsed between
David and Christ was nearly bisected by the cap-
tivity; so that the number of generations be-
tween them was divided into two almost equal
parts by Salathiel. The two generations which
occur after Semei in Luke, JMattathias and JMaath,
of which no trace is found in 1 Chron. iii. are al-
ready rejected from the text of Luke, as interpo-
lations, according to the º. advanced in Dr.
Barrett's second section. Immediately after She-
maiah, the writer of 1 Chron. iii. subjoins JWea-
riah, in which Dr. B. supposes he has found the
person called JWagge in Luke iii. 25. as he thinks
the names do not differ widely, for the LXX.
whom Luke generally follows, often express the
Hebrew pain by the Greek T. gamma; and even
in this chapter, for the pn of the Hebrew text,
they write Payaw.
º, this Neariah, says Dr. B. the book of Chro-
nicles gives three children: in Azrikam, the first
of these, we discover the Azor of St. Matthew,
the son of Eliakim. But according to the opi-
nion of some critics, Abner should be inserted
between Eliakim and Azor : (See Le Clerc in
Hammond, vol. i. p. 6.) or, according to others,
between Abiud and Eliakim. (Drusius. Crit. sac
in Matt.) However this may be, Dr. B. thinks he
can discover Shechaniah in Eliakim, and either
Shemiah, or JNeariah, in JAbner. Another son
of Neariah was Elioenai, the same probably
which Luke calls Esli or Eslim ; nor can they
be considered as different persons, though their
names in Greek and Hebrew do not perfectly
correspond. He thinks also that Elioenai in I
Chron. iii. and Elisthenan in the LXX. are dif-
ferent, although they certainly may be names of
the same person differently written, and signify
the same son of Neariah. As Elioenai and Azri-
kam 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 Matthew, the other by Luke. It is not
therefore surprising 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 JWaum, or Anum ; and in 1 Chron. iii.
among the sons of Elioenai, we meet with Joa-
7am, 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 Salathiel in 1 Chron. iii. 17. Dr. Barrett
proceeds to inquire whether chronology will sup-
port him in the times of those generations, the
correlative succession of which he has endeavour-
ed to ascertain. In the year 445 B. C. Nehe-
miah returned to Jerusalem, at which time both
Shemiah the son of Shechaniah, and Rephaiah,
who preceded him four generations, were em-
ployed in building the walls of the city. At this
time, therefore, Shemiah must have been very
oung, Dr. B. supposes about twenty years old;
e also considers that each of the generations
consists of the same number of years; that Re-
phaiah must consequently be about a hundred
years old, to have been born in the year before
CHAP. III.
genealogy of our Lord.
Christ 545; his father Zerubbabel to have been
born about the year 570; and Salathiel in 590, or
or 595; there is consequently no place for the
supposititious Pediah, because Jechonias had not
at §. time begotten Salathiel, Matt. i. 12. as he
was not led away captive till the year 599. , She-
miah above-mentioned had a brother, called Hat-
tush, the son of Shechaniah, who is mentioned
Ezra viii. 2, 3, and 1 Esdr. viii. 29. as returning
to Jerusalem with Ezra; and as Shemiah had
more sons, the last but one of whom was Nea-
riah; this Neariah may be considered as having
been born in 420, when Shemiah was about forty-
five years old. We may also suppose says Dr.
B. that in the fortieth year of Neriah, 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 JNaum to have been
begotten in the year 340, or the fortieth year of
Elioenai. The line of Naum is carried no further
in the book of Chronicles, whence we may sup-
pose, he had reared no children in the time of Si-
mon, 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 there--
fore, that Naum begot Amos in 290, when he him-
self was in the fiftieth year of his age. After
Amos, let thirty years be computed for each ge-
neration, or a hundred years for three, and the
dates of these generations will appear as under:
MATTHEw. LUKE. A. a. C.
Azor born be- | Elioenai, or Esli,
fore Christ 380 born gº 380
A generation t
omitted Naum . 340
Another genera-
tion omitted Amos 290
Sadoc Mattathias 260
Achim . . . Joseph . 230
Eliud . . . . Janna . . 200
Eleazar Melchi . . 165
Matthan Levi . . 130
Jacob . . . . Matthat . 100
Joseph the hus-
band of Mary | Heli . . . . 65
Mary the mother
of Christ . 25
Dr B. now proceeds to inquire, whether by the
proposition it appears, that Salathiel in Luke, and
Salathiel in 1 Chron, are the same person, provi-
ded the generations be traced up to David. This
inquiry he acknowledges 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 JWeri was his fa-
ther. These two accounts, however, may be re-
conciled by the hypothesis, that JNeri was the
maternal grandfather of Salathiel, and hence, ac-
cording to the custom of the Hebrews, put down
for his father; so we read, Ezra ii. 61. Who
took a º of the daughters of Barzillai, and was
called after their name. The truth of this hypo-
thesis is next examined.
It is a received opinion among the Jews, that
Susanna was wife of Jechomias, and mother of
Salathiel, which is confirmed by Biblioth. Cle-
ment. Vatic. tom. i. page 490, where it is said
“ that Joachim, the husband of Susanna, was
supposed to have been the king whom Nebuchad-
mezzar shut up in prison, whence he was libera-
ted, on the death of that monarch, by his son and
359
Observations on the
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 to the throne, will be readily credit-
ed, if it is considered, that when she came to the
tribunal, she was accompanied by fifty servants:
(see the Septuag. version of Daniel, fol. Romae
*: this was a proof of the regal state; for when
Absalom and Adonijah affected the throne, they
prepared fifty men to run before them. (2 Sam.
xv. 1. 1 Kings i. 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 Ne-
riah, mentioned so frequently by Jeremiah, ch.
xxxii. 12, 16. xxxvi. 4, 8, 14, 32. xliii. 3, 6. xlv. 1,
41, 59. and who was the father of Baruch and
Seriah. 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. fur.
ther establishes by the following considerations.
1. The title of prince is given to his brother Se-
raiah, Jer. xli. 59. 2. When the Jews were con-
quered by the Chaldeans, Johanan, the son of
Kareah, took the remnant of Judah, and all the
nobility and persons of distinction, and carried
them down into Egypt; and among these were
Jeremiah the prophet, and Baruch the son of
Neriah, Jer. xliii. 5–7. 3. The words of Jer.
xlv. 4, 5. “The Lord saith, Behold, that which
I 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 will
bring evil upon all flesh,” &c. 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 nearly allied to the throne; or even
the throne itself. 4. Add to this, that the Jews
alleged as a charge against Baruch, that by his in-
stigation, Jeremiah exhorted them rather to con-
tinue under the power of the Chaldeans, than
escape to Egypt, Jer. xliii. 3. which seems strong-
ly to intimate that he expected to exercise the
regal power over the remaining Jews, by the assis-
tance of the Chaldeans, which he could not expect
to maintain in Egypt. From all these considera-
tions, 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 Mel-
chi, the father of Neriah, was probably the same
who, during the reign of Josiah, was governor Q
the city, 2 Chron. xxxiv. 8, whom the Syriac calls
the scribe, and the Arabic 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 JMaaseiah,
(Dr. B. observes) are written in nearly the same let-
ters, and differ scarcely, except in their situation.
As to the names of Jidaiah and Juda, the differ-
ence is nearly the same with that already observed
between Obadiah and Judah, Luke iii. 26.”—
That the names in the Old Testament have been
extremely corrupted, 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. Jerom, to the present hour. The
complaint of this father, in his comment on Eze-
kiel xl. 7. is as follows: Statim mensus est limen
porta, quad LXX, Queºrian, pro quo in He-
ST. LUKE.
genealogy of our Lord.
bºo scriptum est tº Seph; et diligentem et stu-
diosum lectorem admonendum puto—ºut sciatomnia
%. verba Hebraica et nomina quae in Graeca et
&nd translatione sunt posita, nimia vetustate
Corruptº scriptorumque vitio depravata, et dum de
inemendatis scribuntur inemendationa, de verbis
Hebraicis facta esse sarmatica imó nullius gentis,
dum et Hebræ esse desierint, et aliena esse non
ºperint. HIERoN. Opera, vol. iii. col. 981. edit.
artinay.
Dr. B. thinks, that if the above hypothesis be
allowed as probable, it will follow, that the fa-
mily of Mathan was concealed in a humble and
obscure situation, until almost the whole race of
$olomon was destroyed by the treachery of Atha-
liah, Maaseiah or Siméon, the prince of this
family, fearing a similar destruction, and being
moved with pity towards his relative 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
account in 2 Chron. xxii. 23. From that time
the wealth and dignity of this family increased,
till the whole line of Solomon becoming extinct,
Jechonias his only remaining heir, took Susanna
the daughter of JWeriah, to wife : to which cir-
cumstance, Dr. B. thinks, the author of Psalm
cxxxii., 17, probably alludes: “ There will I
make the horn of David to bud : I have ordain-
ed a lamp (that is JNeri,) for mine anointed.”
Here Dr. B. plays a little on the original word n,
ner, a º 5 and as yºu JVeri, signifies my lamp,
and mºn, JWeriah, the lamp of the Lord, he seems
to think this a prophetical declaration of the
preservation of the seed royal in the person of
Neriah the direct ancestor of Christ. Supposing
this º to be true, Dr. B. constructs his
genealogical table in the following manner, be-
ginning at the division of the line of Solomon,
and omitting JMelea and JMainan, for reasons that
have been already assigned.

l Solomon. 1 NATHAN.
2 Rehoboam 2 Mattatha
3 || Abiah 3 Eliakim
4 Asa 4 || Jonan
5 Jehosaphat 5 || Joseph
6 Jehoram 6 || Judah or Adaiah
7 Ahaziah 7 Simeon or Maa-
seiah
8 Joash 8 Levi
9 Amaziah 9 || Matthat
10 Uzziah 10 || Jorim
11 Jotham 1 J Eliezer
12 || Ahaz 12 || Jose
13 | Hezekiah 13 Er
14 Manasses 14 | Elmodam
15 Amon .15 Cosam
16. Josias 16 Addi
if| J ehoiakim 17 | Melchi or Maa-
º seias
18 Jehoichin or Je-il 18 Neri
chonias 19 | Susanna
On the ancestors of JMary, and the consangui-
º: her and Joseph, Dr. B., shows that
the Virgin descended, not from the tribe of Levi,
(an opinion which some of the ancients embraced)
but from the family of David ; and brings seve-
ral additional arguments, to prove that St. Luke's
professed object was to trace out the genealogy
of JMary, and St. Matthew's that of Joseph.
According to the universal voice of antiquity,
the father &nd the mother of the Virgin were
Observations on the
called Joachim and Anna. Dr. B. thinks it in-
disputable 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 genealogy of JMary, Dr.
B. refers to those Jewish writings, quoted by
Lightfoot, in which the mother of our Lord is
called by na Bynn JMary the daughter of Eli ;
and though the latter word is written by instead
of ºn this does not, in his opinion, tend to invali-
date the argument, as N and y are frequently in-
terchanged. 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 grandfa-
ther, so Eli would appear to be the maternal
grandfather of Christ, although he is called his
father. On the contrary, if the º of
Africanus be adopted, the genealogy by St. Luke
is self-contradictory. Dr. B. next takes into con-
sideration the family of Anna, the mother of JMa-
zy. It is generally agreed, that the father of
Anna, was named JMatthan ; 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 (avyygyns) of Elisabeth, (who was
really of the tribe of Levi) though her father Joa-
chim or Eli, was a descendant of the tribe of Judah.
From considering the family of Anna, the Vir-
gin'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 Bar-
panther, as the grandfather and father of Joachim. |
Concerning this fabulous Panther, there are two
hypotheses : one is, that Panther was the sur-
name 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 deliver-
ed by Damascenus, who appears to have found it
in Epiphanius. Leaving all these precarious and
forged authorities, Dr. B. thinks that the family
of Joachim, is more likely to be ascertained, by
inquiring among the brethren of our Lord, men-
tioned Matt. xiii. 55. and Mark vi. 3.-James,
Joses, Simon, and Judas. Concerning 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 Jerom has opposed with con-
siderable asperity. ; his º: De viris illus-
tribus et adversus Helvidium.) Jerom's hypothesis,
on the contrary, is that James, Joses, Simon, and
Judas, were cousins of our Lord, being the sons
of JMary, the wife of Alpheus, and sister to the
Virgin, who is called Magta hºrov Kawza, 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 aré vari-
ous, opinions, both among ancient and modern
Xºtºrs. Hegesippus, as quoted by Eusebius,
(Hist, Eccl. 1. iii, c. 2.) calls him the brother of
Joseph. Epiphanius, of the contrary, calls him
VoI, I. f 46 *
CHAP. III.
genealogy of our Lord.
the brother of Joachim : Chrysostom is of the
same opinion. Others make Cleopas and Al-
pheus the same person: and Grotius, following
the Arabic version, understands by n row Kaazra,
the daughter, not the wife of Cleopas. Calmet,
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 Vir-
gin, and father of James the less. Dr. B. thinks
that these apparently discordant systems may be
harmonized by the following scheme :
MATTHAT JAcob
| 2–~
Cleopas died Joachim, *
without iss- or Eli, mar-

ue; from the ried the se-
marriage of cond time to
his widow Anna, from
with his bro- whom sprang -
ther Joac- JMary ==Joseph Alpheus
him sprang or Cleopas,
JMary n row JESUS married
KAazrox. JMary n rou
KAaozrat
whence
sprang
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 legal father, the other , the
husband of Mary. Hence James and the others
are properly termed the brethren of our Lord,
being connected with him by a twofold tie of con-
sanguinity—on their mother's side, and on 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, £; would not be the
sons of Mary rov Kaara, for Joseph would then
have been the husband of the two sisters, con-
trary to the law, Lev. xviii. 18. Cleopas or
Alpheus, according to Grotius and Lucas Bru-
gensis, is the same with Kaora, (John xix. 25.)
who was alive when Christ was crucified. 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 our Lord's bro-
ther, were alive in the time of Domitian : he ex-
pressly says, that “Simon, the son of Cleopas,
who was uncle to our Lord, was crucified in the
120th year of his age, under the reign of Trajan,
when Atticus, of the consular order, was presi-
sident of Syria.” See Euseb. Hist. Eccl. I. 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 rou Kxora, it must have
been before 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
investigation of this difficult subject, concludes
his work by observing, that his prime object was
to prove, by the agreement of the evangelists, that
Christ descended from David by the line of Solo-
mon; 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; butt
Observations on the
that, in the first place, he has considered the num-
ber of the generations, and then by assistance
derived from the books of the Old Testament,
the rules of sound and temperate criticism, and
the collation of MSS. has constructed a genealo-
gical table of the family of David; (see the pre-
ceding page;) and having compared with this ta-
ble 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 authentic, from their agreement with that
which he has constructed from the best existing
authorities: and although he considers the hy-
pothesis 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; nei-
ther do his conclusions against the hypothesis of
Africanus, in the second and third sections, rest
on any such assumption, but solely on the autho-
rity of the Old Testament and a collation of MSS.
unconnected with any hypothesis whatever,
All subjects of this kind, both in sacred and
profane history, are entangled with difficulties
peculiar to themselves, partly through the remote-
ness of the times to which they refer, and partly
through the peculiar manners that prevailed in
different nations, of reckoning and recording their
nealogical successions. I may venture to af-
rm, that similar difficulties, and even greater,
are to be found in profane histories of the first
importance; the general accuracy and universal
authenticity, of which, no man who regards 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
wntie; and because they find it impracticable to
reconcile certain seeming difficulties in the sacred
history, first affect to doubt the authenticity of
those histories, and afterward put forth their cri-
minal hands, and lop off whole branches from the
tree of life:—a text is too small a portion; diſfi-
culties (to them) still remain, another text must
follow, and another still, till at last whole chap-
ters are tossed away into the limbo of vanity.
Then, to be sure, all is fair and clear; for by this
species of criticism any thing may be proved or
denied : 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 obscu-
rity: on this subject the late ingenious Mr. Har-
mer 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, however, knows, that the great differ-
ence in this point between St. Matthew and St.
Luke, who have each of them given us a geneal-
ogy of our Lord, has greatly embarrassed the cu-
rious, and did so early ; (see Aug. Retract. l. 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. Timé
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
g_* *.* *
ST. LUKE,
placentes patriae patriisque diis, honoris
genealogy of our Lord.
would add, that it is to be remembered, that Pal-
myra was in the neighbourhood of Judea, and the
inscriptions that are found there, are about the
apostolic age. As to the inscription, I refer to
Mr. Wood, the ingenious editor of those ruins,
who has observed, that it was more difficult to un-
derstand than translate it. This, says he, will
appear by rendering it literally, which is easiest
done into Latin, thus: Senatus populusque Alia-
lamenem, Pani filium, JMocimi nepotem, JEranis
pronepotem, JMatha, abnepotem, et JEranem pa-
trem éjus, viros pios et patriae amicos, et omni modo
gratia.
•Anno 450, JMense Aprili. Our difficulty is, con-
tinues he, that Æranes is called the father of Ali-
alamenes, 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 Jo-
seph 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 pro-
perly explained, be a proof of the authenticity of
these genealogies, instead of an objection.” HAR-
MER's Observations.
To several of my readers it will probably ap-
pear, that Dr. B. has carried his critical conjec-
tures too far, particularly in respect of several
names which occur in these genealogies. Those
only will make this objection, who, from a want
of acquaintance with ancient MSS. suppose that
those names, as they occur in our present copies,
are to be considered as invariably genuine and
original. But the specimen I have already given,
in the preceding sheet, of the different reading of
the same name in ancient MSS. will serve to re-
move this misapprehension. . From a very parti-
cular acquaintance with this subject, I think I
have sufficient ground to state, that through the
ignorance and carelessness of transcribers, innu-
merable mistakes have been made in ancient
names. These also have suffered very greatly in
their transfusion from one language to another,
till at last the original name is almost totally lost.
Examples might be multiplied without end : a
very few will suffice: the poin' Yehoshuá º:
ing to the Masoretic punctuation) of the Hebrew
Bible, is changed into Joshua and Jesus ; \nyºv
Yeshāyahoo into Isaiah and Esaias ; in ºn Eliya-
hoo into Elijah and Elias: the Persian Darāb
into Darius ; Ardsheer into Ahasuerus ; Artach-
shasta into Artaxerxes, and even Darius ; and
linn Yahchanan into Iwayvºr, Johannes, and John
Besides, neither the Greeks nor Romans could
pronounce either the Hebrew or Persian names;
and when engaged in the task of transcribing,
they did it according to their own manner of pro-
nunciation. It is notorious that all the Greek
and Latin historians have committed innumerable
blunders of this kind, in their accounts of foreign
nations. St. Jerom loudly complains of the ridi-
cule, which those Christians, who were accustom-
ed only to a Greek or Latin mode of pronuncia-
tion, endured continually from the Jews, because
they could not pronounce the Hebrew proper
names, particularly the gutturals: “Solent, (says
he) irridere nos imperitiae maxime in aspirationi-
bus & quibusdam cum rasura gulae litteris profer-
endis ;-si igitur à nobis haec nominum & lingua:
idiomata ut videlicet barbara non ita fuerint ez-
pressa wt exprimuntur ab Hebraeis, solent cachin-
num attollere, et jurare se penitus nescire quod
dicinus.” Com. in Epist. ad. Tit, c. iii. v. 9.
This learned father excuses himself and his bre-
thren on the consideration, that the Hebrews had
both sounds and letters, which were wholly un-
.4ccount of Christ’s temptation
known to the Greeks and Latins; and particu-
larly instances n cheth, and y ayin, the double
aspiration of which (as he terms º: Septuagint
not being able to express, were obliged to repre-
sent by the use of additional letters, quia cum du-
plici aspiratione in Graecam linguam transferre
won poterant, aliis litteris additis expresserunt :
he adds, that whereas the Greeks and Romans
had only one s, the Hebrews had three, D samech,
x sade, and v sin, each of which had a different
sound. (Ubi supra.) From these examples, the
reader will see the indubitable evidence of cor-
ruption in many proper names, and the great
probability of it in others.
CHAP. IV.
in the wilderness.
On the whole of this genealogy a pious writer
makes the following reflections:
Jesus, the Author and Principle of the new
creation, 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 Pictim, a Saviour, and a High-priest, ca-
pable of compassionating our infirmities, and mi-
series, 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. Teaches in the synagogues of Galilee, 14, 15. He preaches in a synagogue
at JNazareth, 16–28.
out a demon, 33–37.
They attempt to kill him, 29, 30. He preaches in Capernaum, 31, 32. and casts
Heals Peter's mother-in-law, and various others, 38–41.
He goes to the desert,
and preaches afterward in the synagogues of Galilee, 42—44.
A. M. 4031. ND “Jesus being full of the
#. A Holy Ghost returned from
Jordan, 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, “It
is written, That man shall not live by
bread alone, but by every word of 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 * that is delivered unto me;
and to whomsoever I will I give it.
7 If thou therefore wilt worship me,
all shall be thine.
*-*
8 And Jesus answered and said ºf:
unto him, Get thee behind me, An. 6iymp. -
Satan : for 4 it is written, Thou —88 tº
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 thyself down from hence :
10 For it is written, He shall give his
angels charge over thee, to keep thee:
11 And in their hands they shall bear
thee up, lest at any time thou dash thy
foot against a stone.
12 And Jesus answering said unto him,
* It is said, Thou shalt not tempt the Lord
thy God.
13 And when the devil had ended all
the temptation, he departed from him
'for a season.
14 T "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.
a Matt. 4. 1. Mark ]. 12.-b Ver. 14. Ch. 2. 27.-c Exod. S4.
23. 1 Kings 19. 0.-d Deut. 8. 3.-e John 12. 31. & 14. 30. Rev.
13, 2, 7.
f Or, fall down before me.—g Deut. 6, 18. & 10. 20.—h Matt.
4. 5.-i Ps. 91. 11.-k Deut. 6. 16.-l John 14. 30. Hebr. 4, 15.
—in Matt. 4. 12. John 4. 43.—n Ver. 1.-o Acts 10, 37.
NOTES ON CHAPTER IV.
Verse 1. Was led by the Spirit] Or, And was
carried about, nyºro. JMatthew says, aynx.8m, he
was brought wip. JMark says, the Spirit driveth
him, tzºaxxel-putteth him forth. But each of the
evangelists attribute 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 been tempted by the devil, he is carried
about, continually sustained and supported by the
Holy Ghost. Let those who are tempted by Sa-
tan, look for, and in virtue of the power and in-
tercession of Christ, claim the same support; and
it matters little how many days they may be as:
saulted by the devil, while they are carried about
by the Spirit of God.
Verse 7. If thou—wilt worship me] This temp-
tation is the last in order, as related by Matthew ;
and it is not reasonable to suppose that any other
succeeded to it. Luke has here told the particu-
lars, but not in the order in which they took
place. See every circumstance of this tempta-
tion considered and explained in the notes on
Matt. iv. 1–11.
Verse 14. Returned in the power of the #.
rit] Ew rh Juyaºsi rou_zryavaaroº, in the mighty
power of the Spirit. Having now conquered the
grand adversary, he comes in the miracle-work-
ing 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 won-
VV,
3
Christ preaches in
A; Mººl. 15 And he taught in their
A. D. 27. e o
A. §lymp. synagogues, being glorified of
CCI. 3. all.
16 || And he came to * Nazareth, where
he had been brought up : and, as his cus-
tom 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
ST. LUKE.
Galilee and JNazareth.
when he had opened the book, A, M.4%.
he found the place where it was #3;
written, - CCI. S.
18 ° The Spirit of the Lord is upon me,
because he hath anointed me to preach the
Gospel to the poor; he hath sent me to
heal the broken-hearted, to preach deli-
verance to the captives, and recovering
of sight to the blind, to set at liberty them
that are bruised,
a Matt. 2. 23. & 13. 54. Mark 6. 1.
b Acts 18. 14. & 17. 2.-c 1 sai. 61. 1.
ders of God's grace, that those very things
which are designed for our utter ruin, he makes
the instruments of our greatest good. Thus Sa-
tan is ever duped by his own proceedings, and
caught in his own craft.
Verse 15. And he taught in their synagogues]
We do not find that even the persecuting Jews
ever hindered Christ or his disciples from
preaching in their synagogues. Is it the same in
every place where even the Christian religion
is established by law 2, Would Jesus, or his apos-
tles, or their most scriptural representatives, be
permitted to preach in one out of a thousand
churches, in certain countries, unless they were
strictly conformed to their external ecclesiastical
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
preaching, and acknowledged the divinity of his
mission. The scandal of the cross had not yet
taken place.
Verse 16. To JNazareth, where he had been
brought wo). It is likely that our Lord lived prin-
cipally in this city, till the 30th year of his age ;
but after he entered on his public ministry, his
usual place of residence was at the house of Pe-
ter, in Capernaum.
.As his custom was] Our Lord regularly atten-
ded 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. Bet-
ter 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
God—don't forget your errand—and God will
supply the lack in & service by the teachings
; his Spirit. Hear the saying of old Mr. Her-
ert.
“The worst speak something good: should all
Want SCnse,
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 wo for to read..] The Jews, in general,
sat while they taught or commented on the Sa-
cred Writings, 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
364
sº
them even to lean against any thing while em-
ployed in reading. -
Verse 17. And when he had opened the book]
Avazrarv£2c, when he had unrolled it. The Sacred
Writings used to this day, in all the Jewish syna-
gogues, are written on skins of basil, parchment
or vellum, pasted 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 manu-
script till he came to the place; then, after ha-
ving read, he rolled it up again, and returned it
to the officer, ver. 20, the ruler of the synagogue,
or his 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 table.
Verse 18. The Spirit of the Lord] This is
found in Isaiah lxi. i. but our Lord immediately
adds to it ver, 7. of chap. xlii. The proclaim-
ing of liberty to the captives, and the acceptable
year (or year of ºt.) of the Lord, is a
manifest allusion to the proclaiming 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, #: de-
clares the typical design of that institution.—
Low TH.
He hath anointed me] I have been designed
and set apart for this very purpose: my sole busi-
ness among men is, to proclaim g tidings to
the poor, &c. All the functions of this new pro-
phet are exercised on the hearts of men; and
the grace by which he works in the heart is a
grace of healing, deliverance and illumination ;
which, by an admirable virtue, causes them to
pass from sickness to health, from slavery to liber-
ty, 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 friend-
ly hand to lead them in the way in which they
i. 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 pre-
sent is shown to be the acceptable year of the
Lord; the year, the time, in which he saves to the
uttermost all who come unto him in the name of
The Nazarites are offended
A. M. 4031.
A. D. 27.
An. Olymp.
CCI. 3.
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
©al"Se
22 And all bare him witness, and * won-
dered at the gracious words which pro-
ceeded out of his mouth. And they said,
* Is not this Joseph’s son 2
23 And he said unto them, Ye will
surely say unto me this proverb, Physi-
cian, heal thyself; whatsoever we have
heard done in “Capernaum, do also here
in “thy country.
24 And he said, Verily I say unto you,
CHAP. IV.
and attempt to kill him.
No “prophet is accepted in his A.M. º.
own country. • aſ º sº tº a
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, save unto Sarepta, a city of Sidon,
unto a woman that was a widow.
27 & And many lepers were in Israel 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. -
29 And rose up, and thrust him out of
the city, and led him unto the "brow of
the hill whereon their city was built, that
An. Olymp.
CCI. 3. p
a Ps. 45. 2. Matt. 13. 54. Mark 6. 2. Ch. 2, 47.-b John 6.42.
c Matt. 4. 13. & 11.23.-d Matt. 13. 54. Mark 6. 1.
e Matt. 13.57. Mark 6.4. John 4.44.—f 1 Kings 17. 9. & 18. 1.
James 5, 17.—g 2 Kings 5. 14.—h Or, edge.
his son Jesus. Reader what dost thou feel 2
Sin–wretchedness—misery of every description ?
Then come to Jesus—He will save THEE—he
came into the world for this very purpose. Cast
thy soul upon him, and thou shalt not perish, but
have everlasting life.
Verse 20. Were fastened on him] Were at-
tentively fixed on him. The proper import of
wºrsvićoy're; autov.
Verse 22. At the gracious words] To the words
of grace, ºr rous Aoyous rhº xagºros, or the doc-
irines of grace, which he then preached. . It is
very strange, that none of the evangelists give us
any account of this sermon : , There was cer-
tainly 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 a demonstration to those Jews,
that Jesus, who preached to them, was the per-
son of whom the prophet there spoke : it was not
designed for general 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 hearing : we wish for ano-
ther and another revelation, while sadly unac-
quainted 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 re-
ceive the salvation which he was ready to com-
municate; and therefore they were not healed.
Verse 24. JNo prophet is accepted] See on Matt.
xiii. 55–57.
Verse 25. In the days of Elias] See this histo-
ry, 1 Kings xvii. 1–9. compared with chap. xviii.
1–45. This was evidently a miraculous inter-
ference, 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
latter rains: the first fell in October, the latter in
•April 5 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 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 wi-
dow at Sarepta was a Sidonian, not a widow of
Israel. PEARCE:-Sarepta 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 Naa-
man being a Syrian, was no leper in Israel.
The meaning of the 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; jus-
tice depends on certain rules; but beneficence is
jºree. 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 pre-
cious in the sight of God than the Jews; and to
them his miracles of mercy 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 bet-
ter than they were, but because, 1st. The Jews
had forfeited their privileges; and 2dly. Because
Christ saw that the Gentiles would bring forth
the fruits of the kingdom. r
Verse 29. The brow of the hill] Mr. Maundrel
tells us, that this is still called “the JMountain of
the Precipitation, and is half a league southward
of Nazareth. In going to it, you cross first over
* 365 -
Christ casts out the spirit
*** they might cast him down head-
An. Olymp. long.
—Sºtt– 30 But he "passing through
the midst of them went his way,
31 And * came down to Capernaum, a
city of Galilee, and taught them on the
Sabbath-days.
32 And they were astonished at his doc-
trine: “ for his word was with power.
33 T. "And in the synagogue there was
a man, which had a spirit of an unclean
ST. LUKE.
of an unclean demon.
devil, and cried out with a loud *.*.*.*.
voice, te
34 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.
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.
An. Olymp.
$ºf
a John S. 59. & 10. S9.-b Matt. 4, 18. Mark 1. 21.-c Matt. 6.
28, 29. Tit. 2. 15.
d Mark 1. 28.-e Or, flºway.—f Wer. 41.-g Ps. 16. 10. Dan. 9.
24. Ch. 1. 85.
the vale in which Nazareth stands; and then go-
ing 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.” JMaundrel's
Journey, p. 116. Edit. 5th. 1732.
Verse 30. Passing through the midst of them]
Either he shut their eyes so that they could not
see him; or he so overawed them by his power,
as to leave them no strength to perform their
murderous purpose. The man Christ Jesus was
immortal till his time came ; and all his messen-
gers 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 be-
fore at no small risk, preached Christ crucified.
About fifty people, who had received good im-
- §. from the word of God, assembled : he
egan his discourse; and after he had preached
about thirty minutes, an outrageous mob sur-
rounded the house, armed with different instru-
ments of death, and breathing the most sanguina-
ry purposes. Some that were within, shut to the
door; and the missionary and his flock betook
themselves to prayer. The mob assailed the
house, and began to hurl stones against the walls,
windows, and roof; and in a short time almost
every tile was destroyed, and the roof nearly un-
covered, and before they liº 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 exhort-
ing 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
j his little flock to this effect; “These
outrageous people seek not you, but me; if I con-
tinue 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 entreat-
ed him not to venture °. as he might expect to
36 -
1 said. See on Mar
be instantly massacred. He went calmly for-
ward, opened the door, at which a whole volle
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 considerable way, so that there
was no room to pass or repass. As soon as the
preacher made his appearance, the savages be-
came 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 fol-
lowed him, to walk in. He passed on through
the whole crowd, not a soul of whom either lifted
a hand, or spoke one word, till he and his com-
panion had gained the uttermost skirts of the
mob. The narrator, who was present on the oc-
casion, goes on to say: “This was one of the most
affecting spectacles I ever witnessed : an infu-
riated mob, without any visible cause, (for the
preacher spoke not one word,) became in a mo-
ment as calm as lambs . They seemed struck
with amazement bordering on stupefaction: they
stared and stood speechless; and after they had
fallen back to the 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 sal-
vation; but he passing through the midst of them
went his way. "Was not the God of missionaries
in this work 2 The next Lord's day, the mis-
sionary went to the same place, and again pro-
claimed 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 resi-
dence from this time. See on Matt. iv. 13.
Verse 32. His word was with power.] By néovata,
with authority. He assumed the tone and man-
ner of a new favºr ; and uttered all his doc-
trines, 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
i. 22.
Verse 33. A spirit of an unclean devil] As de-
mon was used both in a good and bad sense before
and after the time of the evangelists; the word
unclean may have been added here by St. Luke,
merely to express the quality of this spirit. But
it is worthy of remark, that the inspired writers
never use the word Jaugay, demon, in a good
sense. See the whole of this case explained,
Mark i. 23, &c.
Verse 35. And hurt him not] Though he con-
vulsed 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
He heals Peter's mother-in-law,
36 And they were all amazed,
and spake among themselves,
saying, What a word is this! for
with authority and power he commandeth
the unclean spirits, and they come out.
37 And the fame of him went out into
every place of the country round about.
38 Tſ "And he arose out of the syna-
gogue, 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 stood over her, and rebuked
the fever; and it left her; and imme-
diately she arose and ministered unto
them.
40 T * Now when the sun was setting,
all they that had any sick with divers dis-
A. M. 4031.
A. D. 27.
An. Olymp.
CCI
CHAP. IV.
and many other diseased persons.
eases brought them unto him; *...*.*.*.
and he laid his hands on every A. olºr.
one of them, and healed them. –88 tº
41 T. “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 T And when it was day, he depart-
,ed and went into a desert place: and the
people sought him, and came unto him,
and staid him, that he should not depart
from them.
43 And he said unto them, I must preach
the kingdom of God to other cities also:
for therefore am I sent.
44 & And he preached in the synagogues
of Galilee.
a Matt. 8. 14. Mark 1. 29.-b Matt. 8. 16.
1. 34. & 3. 11.
Mark 1. 32.-c Mark
d Mark 1. 25, 34. Ver. 34, 35.—e Or, to say that they knew him,
to be Christ.—f Mark 1.35—g Mark 1. 39.
this appears to be the meaning of the place. The
spirit was not permitted essentially to injure him
at that time.
Verse 37. The fame]. H20:, the sound. This
is a very elegant metaphor. The people are re-
presented 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 Ga-
lilee, Mark i. 28.
Simon's wife's mother] See on Matt. viii. 14–
17. As soon as Peter began to follow Christ, 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 household, nor can
he seek the aid of Christ in vain.
Verse 40. When the sun was setting] And con-
sequently 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 sºrovy, sought,
I read ºrºntovy, 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; warm-
Žov auroy, they caught hold of him. Thus show-
ing their great earnestness to be further in-
structed.
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 dis-
eases 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 au-
thority to preach the Gospel, and open the king-
dom of heaven to all believers.
Some have found both a difficulty and a mystery
in the shutting up of heaven in #. time of the
prophet Elijah. It was no doubt emblematical
of the hardened and impenitent state of the Is-
raelites, and of the judgments of God in withhold-
ing those divine influences which they had so often
abused. As to the difficulty of the six months.
which both our Lord here, and Saint James, ch.
v. 17. mention, and which 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 re-
strained: 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 ex-
plained. 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 as a child
of the light; and let it not be thy curse and con-
demnation, that while others, by reading and
hearing the word of God, are plenteously water-
ed, 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.
367
The miraculous
ST. LUKE,
draught of fishes.
CHAPTER W.
The miraculous draught of fishes at the lake of Gennesaret, 1–11. Christ heals a leper, 12–14. His fame
being published abroad, he withdraws to the desert, 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 put in old
swered, 33–35.
bottles, 36–39.
A. M. 4081. ND * it came to pass, that,
& tº e º ſº e as the people pressed upon.
- * * him to hear the word of God, he
stood by the lake of Gennesaret,
2 And saw two ships standing by the
lake: but the fishermen were gone out of
them, and were washing their nets.
3 And he entered into one of the ships,
which was Simon’s, and 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 || Now when he had left speaking, he
a Matt. 4. 18. Mark 1. 16.-b John 21. S-8.
NOTES ON CHAPTER 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.
To hear the word of God] Toy Aoyoy row esov,
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 forty in length. No synagogue
could have contained the multitudes who attend-
ed our Lord's ministry; and 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 raouz, 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 attached to the shore; the fisher-
men row out, and drop the net as they go, ma-
king 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 bot-
tom, 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]. The
pressed so much upon him on the ...? throug
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 convey the sounds to
those who stood on the shore.
Verse 5. Simon—said—JMaster] Eris-ara.
The question about fasting an-
said unto Simon, "Launch out A. M. 4081.
into the deep, and let down your A. §.
nets for a draught. 99-3.
5 And Simon answering, said unto him,
Master, we have toiled all the night, and
have taken nothing: nevertheless at thy
word I will let down the net.
6 And when they had this done, they
inclosed “a great multitude of fishes: and
their net brake.
7 And they beckoned unto their "part-
ners, which were in the other ship, that
they should come and help them. And
C John 21. 6.—d John 21. 8, 11.
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 praeffect, or one who is set
over certain affairs or persons: 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 com-
mand, &c. he seems to comprize both ideas in this
appellation; he listened attentively to his teach-
ing, and readily obeyed his orders. To hear at-
tentively, and obey cheerfully, are duties we
owe not only to the sovereign JMaster 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 disheartened. I have seen several labo-
rious draughts of this kind made without fruit.
All labour must be fruitless 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 preach-
er'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
authority 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 Bishop
of souls, cannot labour in vain.
Verse 6. Their netbrake] Or, began to break,
étéggºyyuro, 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 com-
pletiva inchoative intelligenda. , Verbs which sig-
nify the accomplishment of a thing, are often to
be understood as only signifying the beginning of
that accomplishment. Raphelius gives some very
pertinent examples of this out of Herodotus.
Verse 7. They beckoned unto their partners]
368
Christ heals & mant
A, Mººt, they came, and filled both the
at #. ships, so that they began to sink.
– 99E * 8. When Simon Peter saw it,
he fell down at Jesus' knees, saying,
* Depart from me ; for I am a sinful 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 part-
ners with Simon. And Jesus said unto
Simon, Fear not : * from henceforth thou
shalt catch men.
11 And when they had brought their
ships to land, “they forsook all, and fol-
lowed him.
CHAP. V.
who was full of the leprosy.
12 T. "And it came to pass, *, *:::::1.
when he was in a certain city, Ajlymp.
behold a man full of leprosy: –Stº
who seeing Jesus fell on his face, and be-
sought him, saying, Lord, if thou wilt,
thou canst make me clean.
13 And he put forth his hand, and touch-
ed 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 Mo-
ses commanded, for a testimony unto
them. -
15 But so much the more went there a
ſame abroad of him : * and great multi-
• 2 Sam. 6.. 9. 1 Kings 17. 18.— Matt. 4, 19. Mark 1, 17–
c Matt. 4. 20. & 19. 27. Mark 1. 18. Ch. 18. 28.
d Matt. 8. 2. Mark 1. 40.—e Matt. 2, 4.—f Lev. 14. 4, 10, 21,
22.-g Matt. 4. 25. Mark 3. 7, John 6. 2.
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 separa-
tion among the different sects that profess to be-
lieve 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 intolera-
ble pride to think nothing well done but what we
do ourselves; and a diabolic 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 permitted to make their
escape.” Did the faithful fishers in both the ves-
sels in these lands, (the established church, and
the various branches of the dissenting interest)
join heartily together, the nations might be con-
verted 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.
Verse 8. Depart from me; for I am a sinful
man] Eğax86 ar' egow, go out from me, i. e. from
my boat. Peter was fully convinced that this
draught of fish was a miraculous one : and that
God himself had particularly 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 purity of Christ
could not possibly endure him; therefore he wish-
ed for a separation from that power, which he
was afraid might break forth and consume him.
It seems to have been a received maxim among
the Jews, that whoever had seen a particular
manifestation of God should speedily die. Hence
Jacob seemed astonished that his life should have
been preserved, when he had seen Godface to face.
Gen. xxxii. 30. So the nobles of Israel saw God,
VoI. I. ( 47 y
and yet did eat and drink: for on them he had laid
not his hand, i. e. to destroy them, though it ap-
pears to have been expected by them, in conse-
quence of this discovery which he made of him-
self. 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 SEE my FACE and
LIVE. 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 P So Gideon expected to be im-
mediately slain, because he had seen an angel of
the }.} and a miracle performed by him. See
Judges vi. 21—23. So likewise JManoah and his
wife, Judges xiii. 22. We shall surely DIE, for
we have SEEN GoD. These different passages suf-
ficiently show in what sense these words of Peter
are to be understood.
Verse 10. Thou shalt catch men.] Avºgarove
ean Čoygay, thow 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 become the instruments of life and sal-
vation to a lost world. These fish are taken to be
killed and fed on ; but those who are converted
under your ministry, shall be preserved unto eter-
nal life. See on Matt. iv. 18, &c. where this sub-
ject is considered more at large.
Verse 11. They forsook all and followed him.]
God expects this from every person, and espe-
cially 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. TEACHEs in their presence, that they may
know his doctrine. -
2dly. He works a MIRACLE before their eyes,
that they might see and be convinced of his
power.
3dly. He cALLs them to go forth with this doc-
trine, and through this power, that they might
teach the ignorant, and be successful in their work.
Verse 12. A certain city] This was some city
of Galilee; probably Chorazin or Bethsaida.
.4 man full of leprosy] See this disease, and the
cure, largely explained on Matt. viii. 2-4, and
369
He heals a paralytic person.
*.*.*. tudes came together to hear, and
Ajiyip. to be healed by him of their in-
CCI. 3. fi iti
TIIMIUICS,
16 || * And he withdrew himself into
the wilderness and prayed.
17 iſ And it came to pass on a certain
day, as he was teaching, that there were
Pharisees and doctors 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.
j9 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
began to reason, saying, Who is this
which speaketh blasphemies? "Who can
ST. LUKE.
Calls Levi,
forgive sins, but God alone 3 A.M.,403.
23 But when Jesus perceived &#.
their thoughts, he, answering, -98: 8:
said unto them, What reason ye in your
hearts 7
23 Whether is easier, to say, Thy sins
be forgiven thee; or to say, Rise up and
walk 2
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)
I 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,
*puted to his own house, glorifying
OOl.
26 And they were all amazed, and they
glorified God, and were filled with fear,
º We have seen strange things to-
ay.
27. T “And after these things he went
forth, and saw a publican, named Levi,
sitting at the receipt of custom: and he
said unto him, Follow me.
i. And he left all, rose up, and followed
III]e
\ Matt. 14. 28. Mark 6. 46.-b Matt. 9. 2. Mark 2. 8.—c Matt. 9.
3. Mark 2. 6, 7.
d Ps. 32.5. Isai. 43. 25.-e Matt. 9. 9. Mark 2. 13, 14.
f
see it particularly applied to the use of public
Fº Marki. 40, &c. See also the notes on
lev. xiii. and xiv. -
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, by wroxogow. He made it a fre-
quent custom to withdraw from the multitudes
for a time, and pray, teaching hereby the minis-
ters 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 op-
ortunities of being in private with God and their
ooks. A man can give nothing unless he first
2-eceive it; and no man can be successful in the
ministry, who does not constantly depend upon
God, for the excellence of the power is all from
him. Why is there so much preaching, and so
Little good done 2 Is it not because the preachers
mix 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 EARTH !
Verse 17. On a certain day]. This was when he
was at Capernaum. See Mark ii. 1.
The power of the Lord] Avvaku; Kvetov–the
mighty or miraculous power of the Lord, i.e. of
Jesms, was there to heal them; as many as were
diseased either in body or soul. Where the teach-
ing of Christ is, there also is the power of Christ
to redeem and save.
Verse 18. A man—taken with a palsy] See this
º,described on Matt. ix. 1, &c. and Mark ii.
1, &c.
Verse 19. Went upon the housetop] See on
Matt. xxiv. 17.
Verse 21. Who can forgive sins, but God
alone 2] If Jesus were not God, he could not for-
give sins; and his arrogating this authority,
would have been blasphemy against God, in the
most proper sense of the word. That these
scribes and Pharisees might have the fullest
proof of his Godhead, he works in their presence
three miracles, which from their nature, could
only be effected by an omniscient and omnipotent
Being. See on Matt. ix. 5, 6.
Verse 26. Strange things]. IIagadoža, paradox-
es. 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 impossi-
ble; and we should conclude them to be tricks
and illusions were it not for the indisputable evi-
dence we have of their reality.
Verse 27. Levi) See on Matt. ix. 9. Markii. 14.
Verse 28. And he left all] Karaxiway—com-
pletely abandoning his office, and everything con-
nected with it. He who wishes to preach the
Gospel like the disciples of Christ, must have no
earthly entanglement. If he have, his whole la-
bour 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 at-
tention, and to employ all his powers.
370
The question about fasting
*** 29 Tº And Levi made him a
A. ºlºp. great feast in his own house :
Sºtº- and ºthere was a great compa-
ny of publicans and of others that sat
down with them. -
30 But their scribes and Pharisees mur-
mured 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 physi-
cian; but they that are sick. -
32 ° I came not to call the righteous,
but sinners to repentance.
33 T. And they said unto him, "Why do
the disciples of John fast often, and make
rayers, and likewise the disciples of the
harisees ; but thine eat and drink 2
34 And he said unto them, Can ye make
the children of the bridechamber fast
CHAP. VI.
answered by a parable.
while the bridegroom is with A.M.,431.
35 But the days will come, when
An. Olymp.
CCI. S.
the bridegroom shall be taken away from
them, and then shall they fast in those days.
36 T “And he spake also a parable unto
them ; No man putteth a piece of a new
garment upon an old; if otherwise, then
both the new maketh a rent, and the
piece that was taken 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 bottles, and be spilled, and the bottles
shall perish.
38 But new wine must be put into new
bottles; and both are preserved.
39 No man also having drunk old wine,
straightway desireth new ; for he saith,
The old is better.
a Matt.'9. 10. Mark 2. 15.—b Ch. 15. 1.-c Matt. 9. 13. 1 Tim. 1.15.
d Matt. 9, 14. Mark 2. 18.—e Matt. 9. 16, 17. Mark 2. 21, 22.
Verse 29. A great feast] Aoxºhy asyaxny, a
splendid entertainment. The word refers more
properly to the number of the guests, and the man-
ner in which they were received, than to the qua-
lity or quantity of the fare. A great number of
his friends and acquaintance was collected on
the occasion, that they might be convinced of the
º of the change he had made, when they
ad the opportunity of seeing and hearing his
heavenly Teacher.
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 bottles]
These old bottles would not be able to stand the
fermentation of the new wine, as the old sewing
would be apt to give way. It is scarcely neces-
sary to remark, that the Eastern bottles are
made of skins ; generally those of goats.
Verse 39. The old is better.] Xghgorego;-is
more agreeable to the taste or palate. Herodotus,
the scholiast on JAristophanes, 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. The miraculous draught of fishes—the
cleansing of the leper—the healing of the para-
lytic person—the calling of Levi-and the para-
ble of the old and new bottles, and the old and
new wine—all related in this chapter, make it
not only very entertaining, but º, instruc-
tive. #. are few chapters in the New Tes-
tament, from which a preacher of the Gospel can
derive more lessons of instruction : and the rea-
der, would naturally expect a more particular ex-
planation 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 im-
pressive. 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 truth itself, in order to make it
effectual to the salvation of them who hear it.
A harsh unfeeling method of preaching the pro-
mises of the Gospel, and a smiling manner of pro-
ducing the terrors of the Lord, are equally re-
prehensible. Some preachers are always severe
and magisterial : others are always mild and in-
sinuating : neither of these can do God's work;
and it would take two such to make one
PREACHER.
CHAPTER WI.
The disciples pluck and eat the ears of corn on the Sabbath-day, and the Pharisees find fault, 1, 2.
Lord shows the true use of the Sabbath, 3–5. He heals the man with the withered hand, 6–11.
into a mountain to pray, and calls twelve disciples, 12–16.
Pronounces four blessings, 20–23, and four woes, 24–26.
Our
He goes
JMultitudes are instructed and healed, 17–19.
Gives various instructions about loving our
enemies, being patient, gentle, kind, grateful, and merciful, 27–30. Harsh judgments censured, and
charity recommended, 37, 38.
eye, 40–42. Of the good and corrupt tree, 43, 44.
The parable of the blind leading the blind, 39. 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.
*
371
Jesus chooses twelve disciples.
*.*.*.* ND “it came to pass on the
An Óiyup. second Sabbath after the
CCI. S.
first, that he went through the
corn fields; and his disciples "plucked
the ears of corn, and did eat, rubbing
them in their hands.
2 And certain of the Pharisees said unto
them, Why do ye that “which is not law-
*
a Matt. 12. 1. Mark 2. 23.−b Levit. 23. 7, 8. Deut.
NOTES ON CHAPTER VI.
Verse 1. On the second Sabbath after the #
EP gaggarº Javarsgorgotº, in the first Sabbat
after the second. hat does this mean P. In
answering this question commentators are great-
I j. Dr. Whitby speaks thus: “After
the first day of the pass-over, º. was a Sab-
bath, Exod. xii. ſº ye shall count unto you
seven Sabbaths complete, Levit. xxiii. 15. reck-
oning that day for the first of the first week,
which was therefore called divºregorgºrov, the
first Sabbath from the second day of unleavened
bread, (the 16th of the month ;) the second was
called divºrºgojevºrºgor, the second Sabbath from that
day; and the third Javºregorgºrov, 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 exposition.” WHIT-
By’s Notes. e
By this Sabbath seems meant that which im-
mediately followed the two great feasts, the first
and last day of the pass-over, and was therefore
the second after the proper pass-over day. The
words in the Greek seem to signify, the second
first Sabbath ; and in the opinion of some, the
Jews had three first Sabbaths; viz. the first Sab-
bath after the pass-over; that after the feast of
pentecost ; and that after the feast of tabernacles.
According to which opinion, this second first Sab-
bath must have been the first Sabbath after the
ntecost. So we have the first Sunday after
piphany; the first after Easter; the first after
Trinity; and the first in Lent. Bp. PEARCE.
This was the next day after the pass-over, the
day in which they were forbidden to laboar, Ley.
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. º
I think, with many commentators, that this
transaction happened on the first Sabbath of the
month Nisam ; that is, after the second day of the
feast of unleavened bread. We may well sup-
pose that our Lord and his disciples were on their
way from Jerusalem to Galilee, after having kept
the pass-over. º: NEwcome.
The Vulgar Latin renders ðavºregorgorov, se-
cundo-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 pass-
over. On the 14th of JWisan, the pass-over was
killed; the next day (the 15th) was the first day
of the feast of unleavened bread; the day follow-
ing (the 16th) the wave-sheaf was offered, pur-
ST. LUKE.
Their names,
ful to do on the Sabbath-days 2 A. M.431.
3 And Jesus answering them &#.
said, Have ye not read so much - SSE *-
as this, "what David did, when himself
was an 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
23. 25. John 19. 31.-c Exod. 20. 10.—d 1 Sam. 21.6.
suant to the law, on the morrow after the Sabbath;
Lev. 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 there-
fore after the Sabbath, i. e. after the 16th day of
JNisan, was the day in which the wave-sheaf was
offered ; and after that seven Sabbaths were count-
ed, and º days completed, and the fiftieth day
inclusively was the day of Pentecost. Now these
Sabbaths, between the Pass-over and Pentecost,
were called the first, second, &c. Sabbaths after
the second day of the feast of unleavened bread.
This Sabbath then, on which the disciples pluck-
ed the ears of corn, was the first Sabbath after
that second day. Dr. Lightfoot has demonstrably
proved this to be the meaning of this gaggarov
d'avºregorčarov, (Hor. Hebraic, in locum) and from
him, F. Lamy and Dr. Whitby have so explained
it. This Sabbath could not fall before the pass-
over, because till the second day of that feast, no
Jew might eat either bread or parched corn, or
green ears. (Levit. xxiii. 14.) Had the disciples
then gathered these ears of corn on any Sabbath
before the pass-over, they would have broken two
laws instead of one ; and for the breach of these
two laws, they would infallibly have been accu-
sed: 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 vindicated them in what they
did now, in the manner we see. Nor can this fact
be laid after pentecost ; because then the harvest
was fully in. Within that interval, therefore,
this Sabbath happened; and this is a plain deter-
mination of the time, according to the Jewish ways.
of reckoning, founded upon the text of Moses's
law itself. DR. Wotton's JMiscellaneous Dis-
courses, &c. vol. i. p. 269.
The word Jevregorgoro, the second first, is
omitted by BL. four others, Syriac, latter Arabic,
all the Persic, Coptic, JEthiopic, and three of the
Itala. A note in the margin of the latter Syriac,
says, This is not in all copies. The above §:
read the verse thus: It came to pass, that he walk-
ed through the corn fields on a Sabbath day. I
suppose they omitted the above word, because
they found it difficult to fix the meaning, which
has been too much the case in other instan-
CBS,
Verse 2. Which is not lawful] See on Matt.
xii. 2–8.
Verse 3. What David did] See on Mark ii.
26, 27.
Verse 4. After this verse, the Codex Bezae
and two ancient MSS. quoted by Wechel, have
the following extraordinary addition: Tº avºrn
372
He heals the man
a.º.º. gave also to them that were with
A. §ºn, him ; * which it is not lawful to
–88: 8 - eat, but for the priests alone 7
5 And he said unto them, that the Son
of man is Lord also of the Sabbath.
6 T b And it came to pass also on another
Sabbath, that he entered into the syna-
gogue 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 Sab-
bath-day; that they might find an accusa-
tion against him.
8 But he knew their thoughts, and said
to the man which had the withered hand,
a Lev. 24. 9.-b Matt. 12.9. Mark 3. 1. See
CHAP. VI.
with the withered hand.
Rise up, and stand forth in the **, *
midst. And he arose, and stood An ºlymp.
forth. —“–
9 Then said Jesus unto them, I will ask
you one thing: Is it lawful on the Sab-
bath-days to do good, or to do evil 7 to
save life, or to destroy it 2
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 || “And it came to pass in those days,
---,
Ch. 13. 14. & 14. 3. John 9. 16.-c Matt. 14, 28.
nksga. Seza.a.paavos riva ag) affoagyov tra gaggarw,
airey avºra, Ay&gore, et asy olda: ru roleuc Azazagto:
al: a de A* old as arikaragaroº, kau ragagarh, et row
vogow. On the same day, seeing one working on
the Sabbath, he said unto him, JMan, if indeed
thow knowest what thow dost, blessed art thow
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 mean-
ing seems to be this: If thou now workest on the
Jewish Sabbath, from a conviction that that
Sabbath is abolished, 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 con-
tempt for the law of God, then thow art accursed,
forasmuch as thou art a transgressor of the law.
The Itala version of the Codex Bezae, for
zraga,32ths, 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 £ngay 2 ºuga signifies a luxated arm, and that
the stretching it out restored the bone to its pro-
per place, without the intervention of a miracle,
deserves no serious refutation. See on ver. 10.
Verse 7. Watched him] Hagerngouy avºrov,
they maliciously watched him. This is the import
of the word, chap. xiv. 1. xx. 20. and in the
parallel place, Mark iii. 1. See Raphelius on
the last quoted text, who has proved by several
quotations, that this is the proper meaning of the
term.
•An accusation againsthim.] Instead of warhyoglav
&vºrov, his accusation, several eminent MSS. and
Versions add zarz, 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.
Verse 10. Whole as the other.] Many MSS.
both here and in the parallel place, Mark iii. 5.
omit the word vying, 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 learn-
ed labour to leave God out of the question ?
Verse 1. They were filled with madness]
Pride, obstimacy, and interest combined together,
are capable of any thing. When men have once
framed their conscience according to their pas-
isions, madness passes for zeal, the blackest conspi-
racies for pious designs, and the most horrid at-
tempts for heroic actions. QUESNEL.
Verse 12. In prayer to God.]. Or, in the
prayer of God : or, in the oratory of God, gy ºrn
reoacuzº row 9eou. . 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, Psal.
xliii. 4, the sacrifices of God, Psal. li. 17. the
gifts of God, Luke xxi. 4. the ministers of God,
2 Cor. vi. 4. the tabernacle of God, 2 Chron. i. 3.
the temple of God, Matt. xxi. 12. the synagogues
of § Psal. lxxiv. 8, are all, things consecrated
or appropriated to God's service; so weorevzn
row Óeou must, in all reason, be a house of prayer
to God; whence it is called rowoc argoa evzhs, 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 au w800 ev%21, 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 multitude was ga-
thered eig rhy wºod suzhy, into the house of prayer :
and so Juvenal, Sat. iii. v. 296. Speaks to the
mendicant Jew,
Ede ubi consistas; in qua te quaero proseucha &
In what house of prayer may I find thee begging?
See on Acts xvi. 13. But on this it may be ob-
served, 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 argozavºn
Tov Geow here, may be very properly translated
the prayer of God; i.e. very fervent and earnest
#. and though Jiayuzºrageway may signify, to
odge in a £º. jor 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-
Ey rous owaotº dievww.regeva e an 8” away roy-He
assed the night under arms with them all. Idem,
ell. Civ. lib. v. Jºeyvºrºgºvoy—they passed the
wight without food, without any regard to the
body, and in the want of all things. See more
373 *
Jesus chooses twelve disciples.
*.*.*.* that he went into a mountain to
Aºymp. pray; and continued all night
**— in prayer to God.
13 And when it was day, he called unto
him his disciples; * and of them he chose
twelve, whom also he named apostles;
14 Simon ("whom he also named Peter)
and Andrew his brother, James and John,
Philip 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 disciples, "and a great multitude of
people out of all Judea and Jerusalem,
ST. LUKE.
Christ preaches to the multitudes.
and from the sea-coast of Tyre A, ºf ºl.
and Sidon, which came to hear A: §.
him, and to be healed of their – Sºkº–
diseases; -
18 And they that were vexed with un-
clean 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 T And he lifted up his eyes on his
disciples, and said, Blessed be ye poor:
for yours is the kingdom of God.
21 "Blessed are ye that hunger now :
for ye shall be filled. "Blessed 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
a Matt. 10. 1.-b John 1.42–c Jude 1.-d Matt. 4, 25. Mark
S. 7.-e Matt. 14. S6.-ſ Mark 5. 30. Ch. 8.46.-g Matt. 5. 3. &
11. 5. James 2.5.
h Isai. 55. 1. & 65. 13. Matt. 5. 6.—i Isai. 61. S. Matt. 5. 4.—
k Matt. 5. 1 1. 1 Pet. 2. 19. & 3. 14. & 4. 14.—l John 16. 2.
examples in Kypke, who concludes by transla-
ting the passage thus: He passed the night with-
out sleep in prayers to {j 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
Iºſº
erse 13. He chose twelve] Exxe: aaavo: ar’
avºray, he chose twelve out of them. Our Lord at
this time had several disciples, persons who were
converted to God under his ministry; and out of
these converts, he chose twelve, whom he appoint-
ed 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 ić.
they had themselves been saved. These were
favoured with extraordinary success: 1. Because
they were brought to the knowledge of God them-
selves. 2. Because they received their commis-
sion from the great Head of the church. And 3.
Because as he had sent them, he continued to ac-
company their preaching with the power of his
Spirit. These three things always unite in the
character of a genuine apostle. See on Matt. x.
1–4
Verse 15. Called Zelotes] Some Jews gave
this name to themselves, according to Josephus,
(War, b. iv. c. iii. s. 9. and vii. c. viii. s. 1.) “be-
cause they pretended to be more than ordinarily
zealous for religion, and yet practised the very
worst of actions.” “But this, (says the judicious
Bp. ...}}...p.: says of the zealots, at the
time when Vespasian was marching towards Je-
rusalem. They probably were men of a different
character above forty years before; which was
the time when Jesus chose his twelve apostles,
one of whom had the surname of the Zealot.”
It is very probable, that this name was first
given to certain persons who were more zealous
for the cause of pure and undefiled religion, than
the rest of their neighbours: but like many other
sects and parties who have begun well, they
transferred their zeal for the essentials of religion,
to monessential things, and from these to inquisi-
torial 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 mountain ; and this has induced some to
think that the sermon mentioned here by Luke,
though the same in substance with that in Mat-
thew, was delivered in a different place, and at
another time; but as Dr. Priestly justly ob-
serves, 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 inconsis-
tencies. The whole picture is striking. Jesus
ascends a mountain, employs the night in pray-
er; and having thus solemnly invoked the di-
vine 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. Ha-
ving 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. JAll 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
on the mount paraphrased and explained, Matt.
v. vi. vii. e
Verse 22. They shall separate you] Meaning
they will excommunicate you, a pogo waiv wºrs,
or separate you from their communion ; Luke,
having spoken of their separating or excommuni-
cating 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 JWazarenes, and sometimes
Christians; and both these names were matter
of reproach in the mouths of their cnemies. So
James (ii. 7.) says to the converts, Do they not
blaspheme that worthy name by which ye are call-
ed?' So when St. Paul (in Acts xxiv. 5.) is call-
ed a ringleader of the sect of the Nazarenes, the
character of a pestilent fellow, and that of a mover
of sedition is joined to it; and in Acts xxviii. 22.
374
Christ preaches
*** wou, and cast out your name as
A. oiymp. 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 the like man-
ner did their fathers unto the prophets.
24 • But wo unto you " that are rich!
for “ye have received your consolation.
25 Wo unto you that are full ! for ye
shall hunger. & Wo unto you that laugh
now ! for ye shall mourn and weep.
26 "Wo unto you, when all men shall
speak well of you ! for so did their fathers
to the false prophets.
27 T' But I say unto you which hear,
Love your enemies, do good to them
which hate you.
CHAP. VI.
to the multitudes.
28 Bless them that curse you, *.*.*.*
and “pray for them which de- Ajiyºr.
spitefully use you. —‘tº-
29 And unto him that smiteth thee on
the one cheek, offer also the other; "and
him that taketh away thy cloak, forbid
not to take thy coat also. -
30 m Give to every man that asketh of
thee; and of him that taketh away thy
goods ask them not again.
31 ° And as ye would that men should
do to you, do ye also to them likewise.
32 P 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?
a Matt. 5. 12. Acts 5.41. Col. 1. 24. James 1.2.—b Acts 7.51.
-C Amos 6.1. Ecclus. 31.8. James 5. 1.-d Ch. 12. 21.-e Matt.
6. 2, 5, 16. Ch. 16. 25.-f Isai. 65. 18.—g Prov. 14. 13.−h John 15.
E9. I John 4. 5.
i Exod. 28.4. Prov. 25. 2. Matt. 5. 44. Ver. S5. Rom. 12. 20.
k Ch. 23. 84. Acts 7.60.-). Matt. 5. 39.-In 1 Cor. 6. 7.-n Deut.
15. 7, 8, 10. Prov. 21. 26. Matt. 5, 42.-o Tob. 4. 15. Matt, 7.
12.—p Matt. 5. 46.
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. if any man suffer as a Christian, &c. In
after times we find Pliny, Epist. x.97, consult-
ing 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 flagitiis careat, PUNIATUR. See PEARCE.
Verse 23. Did——unto the prophets.] See 1
Rings xviii. 4. xix. 20. 2 Chron. xxiv. 21.
xxxvi. 16. Neh. ix. 26.
Verses 24, 25, 26. But wo writo you that are
ºrich] The Pharisees who were laden with the
spoils of the people which they received in gifts,
&c. These three verses are not found in the ser-
mon, as recorded by Matthew. They seem to
be spoken chiefly to the scribes and Pharisees,
who in order to be pleasing to all, spoke to every
one what he liked º and by finesse, flattery,
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. I have said that coAT, Xirava, signifies under
garment, or strait coat ; and CLoAK, ia a riov,
means upper garment, or great coat. This inter-
pretation is confirmed by the following observa-
tions of Bishop Pearce. The Xtray was a tunica,
or vestcoat, over which the Jews and other na-
tions threw an outer coat, or gown called a cloak,
Matt v. 40. (which is meant by ia aquoy) 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.
his account of the difference between the x-
Tºy and the izatiov appears plainly from what
•Maximus Tyrius says, the inner garment which
is over the body they call xtravua 209, and the out-
er one the ization. And so Plutarch (in NUPT. 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: row Xtraya, tº ia aruq, his vestcoat al-
so 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 irritated 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
ever truly said,
Tristius haud illis monstrum, mec satvior ulla
Pestis et ira deúm Stygiis sese eatulit undis.—
Diripiunt dapes, contactuque omnia foedant
Immundo. VIRG. AEn. iii. ver. 214.
“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 spo-
ken 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 lend-
eth, 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 instrument of procuring
them good from others: use your influence in
their behalf. 5. Suffer patiently from them con-
tempt and ill treatment. 6. Give up your goods
rather than lose your meekness and charity to-
wards them. The retaliation of those who hear-
ken not to their own passion but to Christ, con-
sists in doing 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. çºiſ
Verse 32. For sinners also love those that love
them.] I believe the word agaeroxoi is used by
: )
Christ preaches
*.*.*, forsinners also do even the same.
As olymp. 34 “And if ye lend to them of
Sºtt- whom ye hope to receive, what
thank have ye? for sinners also lend to
sinners to receive as 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.
ST. LUKE.
to the multitudes,
36 °Be ye therefore merciful, A.M. as:
as your Father also is merciful. A:3;.
37, ‘Judge not, and ye shall — Sºlº-
not be judged; condemn not, and ye shall
|not be condemned: forgive, and ye shall
be forgiven:
38 & Give, and it shall be given unto
you ; good measure, pressed down, and
shaken together, and running over, shall
men give into your "bosom. For with
g-
the same measure that ye mete withal, it
a Matt. 5. 42.-b Ver. 27.-c Ps. 37. 26. Wer. S0.
d Matt. 5.45,
St. Luke in the same sense in which ºraxoval,
tar-gatherers, is used by St. Matthew, chap.
v. 46, 47. and signifies 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 disorders of the fal-
len nature of man : but raises it even above itself
—it brings it near to God ; and, by universal 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
art of religion, but what may be found in the
#. 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 it. “To make our
neighbour purchase, in any way, the assistance
which we give him, is to profit by his misery; and
by laying him under obligations which we expect
him in some way or other to discharge, we in-
crease 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 na-
ture, because, without supernatural influence, it
must be for ever impracticable. . In these words
of our blessed Lord we see the tenderness, sin-
cerity, extent, disinterestedness, pattern, and is-
sue of the love of God dwelling in man : a reli-
gion, 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 con-
sists on earth in a reconciliation of the Creator
with his creatures, and which is to subsist in hea-
ven 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 invet-
erate foe 2
Lend, hoping for nothing again] Mnday
&rexºriſov’res. The Rabbins say, he who lends
without usury, God shall consider him as having
observed every precept. Bishop Pearce thinks,
that instead of and gy, we should read Azhdeva with
the Syriac, latter Arabic, and latter Persic; and
as arrixºručely signifies to despair, or cause to de-
spair, the meaning is not cutting off the hope (of
longer life) of any man, neminis spen amputantes,
by denying him those things which he requests
now, to preserve him from perishing.
Verse 36. Be ye therefore merciful] Or com-
sionate; oux'rigaoyse, from otzroy, commisera-
tion, which etymologists derive from etxo, to give
place, yield, because wºreadily concede those
!
© Matt. 5. 48.-f Matt. 7. 1.-g Prov. 19. 17. –h P3. 79. 12. -
i Matt. 7.2. Mark 4. 24. James 2. 13.
things which are necessary 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 distressed. A merciful or compassionate
man easily forgets injuries; pardons them without
being solicited, and does not permit repeated re-
turns of ingratitude to deter 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 own judgment into our hands, as
to engage himself not to enter into judgment with
us; provided we do not usurp the right which be-
longs solely to him in reference to others.”
ondemn 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 preju-
dice to truth and justice; and to be far from ag-
grâvating, divulging, or even desiring them to be
punished.”
Forgive] The mercy and compassion which
God recommends, extend to the forgiving of all
the injuries we have received, or can receive.
To imitate in this the mercy 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
destitute of faith and reason. -
Verse 38. Give, and it shall be given] “Chris-
tian 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 genero-
sity but in God only; because there is none but
in 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 désert which he has a right to ex-
act of us by the title of his sovereignty over our
persons and estates.”
Men live in such a state of social union as ren-
ders mutual help necessary; and as self-interest,

Christ preaches
*** shall be measured to you again.
A. olyº. 39 And he spake a parable
–88: 8 - unto them, a Can the blind lead
the blind? shall they not both fall into the
ditch? -
40 * The disciple is not above his mas-
ter; but every one “that is perfect shall
be as his master.
41 “And why beholdest thou the mote
that is in thy brother’s eye, but perceivest
not the beam that is in thine own eye’
42. Either how eanst thou say to thy
brother, Brother, let me pull out the
mote that is in thine eye, when thou thy-
self beholdest not the beam that is in
thine own eye? Thou hypocrite, * cast
out first the beam out of thine own eye,
a Matt. 15. 14.—b Matt. 10. 24. John 13. 16. & 15, 20.—c Or,
shall be perfected as his master.—d Matt. 7. 3.-e See Prov,
18. 17.
pride, and other corrupt passions, mingle them-
selves ordinarily in their commerce, they cannot
fail of offending one another. In civil society
men must, in order to taste a little tranquillity,
resolve to bear 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 it-
self insupportable. Without this giving and for-
giving spirit there will be nothing in civil socie-
ty, and even in Christian congregations, but di-
visions, evil surmisings, injurious discourses, out-
rages, anger, vengeance, and, in a word, a total
dissolution of the mystical body of Christ. Thus
our interest in both worlds calls loudly upon us to
GIvE and to FORGIVE.
Bosom] Koxzroy, or lap. Almost all ancient
nations wore long, wide, and loose garments ;
and when about to carry any thing which their
hands could not contain, they used a fold of
their robe in nearly the same way as women here
use their aprons. The phrase is continually oc-
curring in the best and purest Greek writers.
The following example from Herodotus, b. vi.
may suffice to show the propriety of the inter-
retation given above, and to expose the ridicu-
ous nature of covetousness. “When Croesus
had promised to Alcmeon as much gold as he could
carry about his body at once ; in order to im-
F. the king's liberality to the best advantage,
e put on a very wide tunic (x.18ava Awayaw) lea-
ving a great space in the Bosom, Roxzroy Áa.0vy,
and drew on the largest buskins he could find.
Being conducted to the treasury, he sat down on
a great heap of gold, and first filled the buskins
about his legs with as much gold as they could
contain, and having filled his whole Bosom, coxºrov,
loaded his hair with ingots, and put several pie-
ces 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 Kypke and Raphelius. See also Psal. cxxix.
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.
VoI, I ( 48 )
CHAP. VI.
to the multitudes.
and then shalt thou see clearly *.*.*.*.
to pull out the mote that is in An Óiymp.
thy brother's eye. CCI. 8.
43 For a good tree bringeth not forth
corrupt fruit; neither 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 trea-
sure of his heart bringeth forth that which
is good; and an evil man out of the evil
treasure of his heart bringeth forth that
which is evil: for k of the abundance of
the heart his mouth speaketh.
46 T | And why call ye me Lord, Lord,
and do not the things which I say?
f Matt. 7. 16, 17.-g Matt. 12. 33.−h Gr. a grape.—i Matt. 12.
35.-k Matt. 12. 34.—l Mal. 1. 6. Matt. 7. 21. & 25. 11. Ch.
13. 25.
Verse 39. Can the blind lead the blind?] This
appears to have been a general proverb, and to
signify that a man cannot teach what he does not
understand. This is strictly true inspiritual mat-
ters. A man who is not illuminated from above,
is utterly incapable of judging concerning spirit-
ual things; and wholly unfit to be a guide to
others. Is it possible that a person who is en-
veloped 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 igno-
rant ' If he do, must not his judgment be rash-
ness, and his teaching folly P and does he not en-
danger his own soul, and run the risk of falling
into the ditch of perdition himself, together with
the unhappy objects of his religious instruction ?
Verse 40. Every one that is perfect] Or, tho-
roughly instructed, warngºrio Azeyoc —from karag-
Tuća, to adjust, adapt, knit together, restore, or put
in joint. The noun is used by the Greek medical
writers, to signify the reducing a luxated or dis-
jointed limb. It sometimes signifies to repair, or
ºnend, and in this sense it is applied to broken nets,
Matt. iv. 21. Mark i. 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 tem-
pers 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 separate 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.” WHITBY.
Verse 41. And why beholdest thow the mote] See
this explained on Matt. vii. 3—5.
Verse 43. Corrupt fruit] Kagºroy orazrgoy, literal-
ly, 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
- 97.
Christ preaches.
*...*.*. 47 * Whosoever cometh to me,
An ºlymp, 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,
a Matt. 7. 24. Job 27.8. Ecclus.
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-
plies the heart continually, and never permits it
to be dry or unfruitful. Quesnel.
Verse 47. I will show you] Tzrodaiáo, I will
show you plainly. I will enable you fully to com-
prehend my meaning on this subject by the fol-
lowing parable. See this word explained Matt.
iii. 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
ST. LUKE.
to the multitudes.
and could not shake it: for it was A, **::
founded upon a rock. º ºw" - ºr tº º
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 vehe-
mently, and immediately it fell ; and the
ruin of that house was great.
An. Olymp.
§cº.
40. 13. Heb. 10. 26. James 1. 23.
rigid predestinarian, makes the following judi-
cious remark. “It is neither by the speculations
of astrologers, nor by the Calvinian assurance of
predestination, that we can discover what will be
our portion for ever: but it is by the examination
of our heart, and the consideration of our life,
that we may in some measure prognosticate 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 wit-
NEss in HIMSELF : 1 John v. 10. -
The subjects of this chapter have been so am-
ply explained and enforced in the parallel places
in Matthew, to which the Reader has been al-
ready referred, that there appears to be no ne-
cessity to make any additional observations.
CHAPTER VII.
Christ heals the servant of a centurion, who is commended for his faith, 1–10. Raises a widow’s son to
life at JNſain, 11–17.
John Baptist hears of his fame, and sends two of his disciples to inquire whether
he was the Christ, 18–23. Christ's character of John, 24–30. The obstinate blindness and capricious-
ness of the Jews, 31–35.
...A Pharisee invites him to his house, where a woman anoints his head with.
oil; and washes his feet with her tears, 36–38. The Pharisee is offended, 39.
Our Lord reproves him
by a parable, and vindicates the woman, 40–46; and pronounces her sins forgiven, 47–50.
A. M. 4031.
A. D. 27.
An. Olymp.
CCI. 3.
OW when he had ended all
his sayings in the audience
of the people, " he entered into
Capernaum.
2 And * a certain centurion’s servant,
who 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, beseech-
ing him “that he would come and heal
his servant.
, 4 And when they came to Jesus, they
besought him instantly, saying, "That he
was worthy for whom he should do this:
5 For he loveth our mation, and he hath
built us a synagogue.
6 Then Jesus went with them. And
when he was now not far from the house,
a Matt. 8.5. John 4. 46–51.-b 2 Kings 5. 1.
NOTES ON CHAPTFR. 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 synd-
gogue, which the centurion had built, ver, 5.
He sent these, probably lºcause he was afraid to
37
the centurion sent friends to him, A. M.4031.
º e A. D. 27.
saying unto him, Lord, trouble A. Öyº.
not thyself: for I am not wor- 88 &
thy 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 autho-
rity, having under me soldiers, and I say
unto * one, Go, and he goeth; and to
another, Come, and he cometh; and to
my servant, Do this, and he doeth it.
9 When Jesus heard these things, he
marvelled 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. -
c Mark 5. 23.-d Rev. 3. 4.—c Gr. this man.
come to Christ himself, not being a Jew, either
by nation or religion. In the parallel place in
Matthew, he is represented 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
The widow’s son
**, *, 10 And they that were sent,
A. giyº., returning to the house, found
Sº the servant whole that had been
sick.
11 T 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 a dead 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
compassion on her, and said unto her,
Weep not.
14 And he came and touched the *bier:
CHAP. VII.
raised from the dead.
and they that bare him, stood Axº
still. And he said, Young man, An ºlymp.
I say unto thee, "Arise. CCI. 3.
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 Tº And the disciples of John showed
him of all these things.
19 And John calling unto him two of his.
disciples, sent them to Jesus, saying, Art
a Or, coffin.—b Ch. 8.54. John 11. 43. Acts 9. 40. Rom. 4. 17.
C *
h. 1. 65.
d Ch. 24. 19. John 4. 19. & 6. 14. & 9. 17.—e Ch.1, 68.
f Matt. 11. 2.
friend to the Jews ; and has given a full proof of
his affection to them, in building them a syna-
gogue. This he had done at his own proper
charges ; having no doubt employed 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 re-
ceive its cure ; and nothing 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 con-
cern, not to resist the operations of this grace :
for though we cannot endue ourselves with any
gracious disposition, yet we can quench the Spi-
rit, by whose agency these are produced in the
soul. The centurion had not received the grace
of God in vain.
Verse 11, JWain] 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 bu-
ried 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 es-
pecially 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, church-
es and chapels, take the following testimonies;
Extra urbem soliti sunt alii mortuos sepelire : JNos
Christiani, eos non in urbes solum, sedet in TEM-
PLA recepimus, quo fit ut multi factore nimis fere
eranimentur.—SchoeTGEN. “Others were ac-
Customed to bury their dead without the city:
We Christians, not only bury them within our
cities, but receive them even into our churches 1
hence many nearly lose their lives through the
noxious effluvia.” “Both the Jews and other
people, had their burying places without the city :
-Et certe ita postulat ratio publicae sanitatis,
quae multium laedi solet aura sepulchrorum —and
this the health of the public requires, which is
greatly injured by the effluvia from the graves.”
–Rosenmuller. 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 pla-
ces, are shortening their passage to the house
appointed for the living. "What increases the
iniquity of this abominable and deadly work, is,
that the burying grounds attached to many
churches and chapels, are made a source of pri-
vate gain. The whole of this preposterous coll-
duct is as indecorous and unhealthy, as it is
profane. Every man should know, that the gas
which is disengaged from putrid flesh, and parti-
cularly 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 cir-
cumstances of this miracle, see the end of the
chapter.
erse 16. God hath visited his people] Several
MSS. and Versions add six a yašov, for good.-
Sometimes God visited his people in the way of
judgment, to consume them in their transgres-
sions : 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 attend-
ed the ministry of our Lord at particular times :
and this, we may suppose, was a 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 2) That
is to save. Art thou the promised Messiah? See
on Matt. xi. 3.
Some have thought that this character of our
Lord, o ºxoa evoc, hē "who cometh, refers to the
prophecy of Jacob, Gen. xlix. 10. where he is
called nºw Shiloh, which Grotius and others dee.
n 379
Christ's character
**, *, thou he that should come 2 or
An olymp. look we for another ?
**— 20 When the men were come
unto him, they said, John Baptist hath
sent us unto thee, saying, Art thou he that
should come 2 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.
22 * Then Jesus answering said unto
them, Go your way, and tell 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 T “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 7
25 But what went ye out for to see ? A
man clothed in soft raiment 2 Behold,
ſº
ST. LUKE.
of John.
they which are gorgeously ap-ºº:
parelled, and live delicately, are Ajº.
in kings’ courts. , —ºº-
26 But what went ye out for to see'? A
prophet? Yea, I say unto you, and much
more than a prophet.
27 This is he, of whom it is written, “Be-
hold, I send my messenger before thy face,
which shall prepare thy way before thee.
28 For I say unto you, Among those
that are born of women, there is not a
greater prophet than John the Baptist:
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, * being
baptized with the baptism of John.
30 But the Pharisees and lawyers & re-
jected " the counsel of God against
themselves, being not baptized of him.
31 T And the Lord said, “Whereunto
then shall I liken the men of this gene-
ration ? and to what are they like 7
32 They are like unto children sitting
in the market-place, and calling one to
another, and saying, We have piped unto
a Matt. 11. 5.-b Isai. 35. 5.-c Ch. 4, 18.-d Matt. 11. 7.
e Mal. S. 1.
f Matt. 3. 5. Ch. S. 12.-g Or, frustrated.—h Acts 20. 27.-i Or,
within themselves.—k Matt. 11, 16.
rive from nºw 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 Zach. ix. 9. a similar phrase is used, Behold,
thy king comeTH unto thee—having SALVATION.
This is meant of the Messiah only ; therefore I
i. the words to save, are necessarily im-
ReCle
Verse 21. Infirmities and plagues] The follow-
ing judicious note from Bp. PEARCE, is worthy
of deep attention : “Luke mentions here vocol,
gas-lys leprosias, and wyevaara wownga, i. e. dis-
eases, or ill habits of body, sores or lamenesses,
and evil spirits ; from whence we may conclude,
that evil spirits are reckoned by him, (who speaks
of distempers with more accuracy than the other
evangelists) as things different from any disorders
of the body, included in the two former words.”
Unto many that were blind he gave sight.]
Rather, he kindly gave sight—exagºratoro 3xiarely,
or, he graciously gave sight. . This is the proper
meaning of the original words. In all his mira-
cles, Jesus showed the tenderest mercy and
kindness : not only the cure, 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.
§. 29. Justified God] Or, declared God to
be just—edikatoa'ay roy Geoy. The sense is this :
John 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 wick-
edness, unless they repented, and were baptized
in token of it. Bp. PEARCE proves, that this is
the sense in which the word Juxoia is used here
and in Psal. l. 3. 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,
frustrated the will of God—thy govany row 9eou
h&ºrna'ay. Kypke says the verb a Saraty has two
meanings: 1. #. disbelieve; 2. To despise or dis-
obey: and that both senses may be properly con-
joined here. The will of God was, that all the
inhabitants of Judea should repent at the preach-
ing of John, be baptized, and believe in Christ Je-
sus. Now as they did not repent, &c. at John's
preaching, so they did not believe his testimony
concerning Christ: thus the will, gracious coun-
sel, 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
Versions, omit these words. As the Evangelis-
taria (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 para-
ble. 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
J . children, no account of which is now on
reCOrd.
380
The capriciousness of the Jews.
A.M., 4031, you, and ye have not danced;
& º, we have mourned to you, and
–99: " ye have not wept.
33 For 3 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 glutton-
ous man, and a winebibber, a friend of
publicans and sinners'
35 b But wisdom is justified of all her
children.
CHAP. VII.
A woman anoints our Lord.
36 T “And one of the Phari. Ayººk
sees desired him that he would A. ºlymp.
eat with him. And he went into 3.
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 meat in the Pharisee's house,
brought an alabaster box of ointment,
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
a Matt. S. 4. Mark 1.6. Ch. 1. 15.-b Matt. 11. 19.
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
geyoy, works, instead of rexywy, sons, in the paral-
lel place, Matt. xi. 19. True wisdom shows it-
self by its works; folly is never found in the wise
onan's way, no more than wisdom is in the path of
a fool. Theophylact's note on this place should
not be overlooked, Edixa tw88, rout ’sativ 8tuºhôn,
Wisdom. Is JUSTIFIED, that is, Is HonourtED 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 subject is considered pretty much at
larged in the notes on Matt. xxvi. 6, &c. to which
the reader is requested to refer. º
- Verse 37. A woman—which was a sinner] Ma-
my 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 convert-
ed to God, and came now to give this public tes-
timony of her gratitude to her gracious deliverer
from the darkness and guilt of sin. I am inclined
to think that the original word &A, a graxos, is used
for heathen or Gentile in several places of the Sa-
cred 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. e. is delivered into the hands of the
heathens, viz. the Romans, who alone could put
him to death. See Mark ii. 15, 16, and 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 revelation, 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
complaint was her being a heathen. As those
who were 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, knowing 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 discernment of spi-
o Matt. 26. 6. Mark 14. S. John 11.2,
rits which prophets were supposed to possess. As
the Jews had a law which forbad all imiquity, and
they who embraced it being, according to its re-
quisitions and their profession, saints; and as the
Gentiles had no law to restrain evil, nor made any
profession of holiness, the term aaagtaxoſ, or sin-
ners, was first with peculiar propriety applied to
them, and afterward 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 bor] 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 BEHIND at his FEET.
Began to wash his feet with tears] Hgºato gge-
Žely—roug Jax gwai, she began to water #. 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 be-
fore taking their meals.
Kissed his feet] With affectionate tenderness,
Rate puxa, or kissed them again and again. See
on Matt. xxvi. 49.
The ſciss was used in ancient times as the em-
blem of love, religious reverence, subjection, and
supplication. . It has the meaning of supplication,
in the way of adoration, accompanied with sub-
jection, 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 adora-
tion to false gods ; and in Psal. ii. 12. kiss the
Son, lest he be angry, close in with, embrace
affectionately the offers of mercy made unto you
through Christ Jesus, lest he (the Lord) be angry
with you, and ye perish ; which commandment
this woman seems to have obeyed, both in the
literal and spiritual sense. Kissing the feet was
practised also among the heathens, to express sub-
jection of spirit, and earnest supplication. See a
long example in Raphelius produced from Poly-
bius, concerning the Carthagenian ambassadors,
when supplicating the Romans for peace. With
an humble and abject mind, rao ovares are rºy yºv,
they fell down on the earth, row: ºroda; Rataquxote,
rø avyad gu%, and kissed the feet of the council. See
also several examples in Kypke. Kissing the feet
is a further proof that this person had been edu-
cated a heathem.
381
V
Our Lord’s parable on the
*.*.*. her head, and kissed his feet,
An olymp. and anointed them with the oint-
CCI. 3. ment.
39 Now when the Pharisee which had
bidden him, saw it, he spake within him-
self, saying, "This man, if he were a pro-
phet, 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,
Simon, I have somewhat to say unto thee.
And he saith, Master, say on.
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
therefore, which of them will love him
most 7
43 Simon answered and said, I suppose
that he to whom he forgave most. And he
a Ch. 15. 2.-b See Matt. 18. 28.-c Ps. 23. 5.
Verse 41. A certain creditor, &c.] It is plain
that in this parable our Lord means by the credit-
or, GoD, 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 Pharisee, was obliged to abstain
from outward iniquity, might be considered as the
debtor who owed only fifty pence, or denarii.
The woman, whom I have supposed to be a hea-
then, not having these advantages, 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 denarii. And
when both were compared, Simon's debt to God
might be considered, in reference to hers, as fifty
to five hundred. However, we find, notwithstand-
ing this great disparity, both were insolvent. Si-
mon; 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. Ha-
ving 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 3)
Which is under the greater obligation, and should
}ove him most 2
Verse 43. He to whom he forgave ...] By
this acknowledgment he was, unknowingly to
himself, prepared to receive our Lord's reproof.
Verse 44. Thou gavest me no water] In this re-
spect Simon was sadly deficient in civil respect,
whether this proceeded from forgetfulness or
contempt. The custom of giving water to wash
the guest's feet was very ancient. See instances
in Gen. xviii. 4. xxiv. 32. Judges xix. 21. 1 Sam.
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
AKBERY, vol. iii. p. 226.
Verse 45. Since the time I came in) Rather,
ST. LUKE.
tº
occasion, and its application.
said unto him, Thou hast rightly A, M. 4031.
judged. A. D. 27.
44 And he turned to the wo-
man, and said unto Simon, Seest thou this
woman ' I entered into thine house, thou
gavest me 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, which are many, are forgiven; for
she loved much : but to whom little is
forgiven, the same loveth little.
48 And he said unto her, “Thy sins are
forgiven.
49 And they that sat at meat with him
d 1 Tim. 1. 1 1.-e Matt. 9. 2. Mark 2. 5.
since the time SHE came in, a p” he guanx8sy, not
gtaha Boy, I came in, for it is clear from ver. 37.
that the woman came in after Christ, having
heard that he was sitting at meat in the Phari-
see's house. The reading which I have adopted
is supported by several JMSS. and Versions.
Verse 46. JMy head with oil thou didst not
anoint] .4nointing the head with oil was as com-
mon 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 Psal.
xxiii. 5. where the author alludes to the Jewish
manner of receiving and entertaining a guest.
Thou preparest a table for me; anointest my head
with oil, givest me an overflowing cup. See
Matt. v. i 7.
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 cºrt here as
having the sense of 3,674, therefore ; because, to
make this sentence suit with the foregoing para-
ble, ver. 42, 43. and with what immediately fol-
lows here, but 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. Ort
seems to have the sense of therefore in Matt.
xiii. 13. John viii. 44. 1 Cor. x. 17, and in the
Septuagint, in Deut. xxxiii. 52. Isai. xlix. 19.
Hos. ix. 15. and Eccles. v. 6. Both these par-
ticles are often interchanged in the New Testa-
ment.
Loved much—loveth little] That is, a man's
love to God will be in proportion to the obliga-
tions he feels himself under to the bounty of his
Maker.
Verse 48. Thy sins are forgiven.] He gave her
the fullest assurance of what he had said before
to Simon, (ver. 47.) thy sins are forgiven. While
the Pharisee murmured, the poor penitent re-
joiced.
332 !
Reflections on the resurrection
A.M. º. began to say within themselves,
Aºi. "Who is this that forgiveth sins
CCI. S. also 2 t
CHAP. VII.
of the widow's son.
50 And he said to the woman, A.M. º.
"Thy faith hath saved thee: go Aºr.
in peace. —
a Matt. 9. 3. Mark 2. 7.—b Matt. 9. 22.
Verse 50. Thy faith hath saved thee] Thy faith
hath been the instrument of receiving the salva-
tion which is promised to those who repent. Go
in peace. Though peace of conscience be the in-
separable consequence of the pardon of sin, yet
here it seems . used as a valediction or fare-
well: as if he had said, May goodness and mercy
continue to follow thee ln this sense it is cer-
tainly used Judg. xviii. 6. 1 Sam. i. 17. xx. 42.
xxix. 7. 2 Sam. xv. 9. James ii. 16.
The affecting account of raising the widow's
son to life, ver. 11–17. is capable of further im-
provement.
In this resurrection of the widow's son four
things are highly worthy of notice: 1. The meet-
ing. 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.
I. The MEETING.
1. It was uncommon; it was a meeting of life
and death, of consolation and distress. On the
one part JESUs, accompanied by his disciples,
and an innumerable crowd of people, advance
towards the gate of the city of Nain: on the
other part a funeral solemnity proceeds out of the
gate,_-a person of distinction as we may imagine,
from the number of the people who accompanied
the corpse, is carried out to be buried. Wherever
Jesus goes, he meets death or misery; and wher-
ever he comes, he dispenses life and salvation.
2. It was instructive. A young man was car-
ried to the grave—an only son-cut off in the
.ſlower of his age from the pleasures, honours, pro-
fits, and expectations of life; a multitude of rela-
tives, friends, and neighbours, in tears, affliction,
and distress, accompanied 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 .# health ; and pride, which
carries the person through life, cleaves to the pu-
trid carcass in the ridiculous adornments of palls,
scarfs, cloaks, and feathers Sin has a complete
triumph, when pride is one of the principal bear-
ers 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 husband, 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 compassion 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
gase 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
Mark 5. 34. & 10. 52. Ch. 8. 48. & 18. 42.
aſter Christ, and God will infallibly comfort
thee.
II. 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 all 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 tres-
passes and sins too long; now hear the voice of
the Son of God. Young people 1 to you in par-
ticular is this commandment 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.
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 hor-
rible pit over which he hangs, and look about for
a deliverer from the hell that is moved from be-
neath to meet him at his coming,
2. He began to speak. Prayer to God for the sala
vation he needs is indispensably requisite to every
awakened sinner. Let him speak in prayer and
praise; prayer for present salvation, and praisebe-
cause he is still out of hell. Let him also declare
the power and goodness of God which have thus res-
cued him from the bitterpains of an eternal death.
3. He walked. He (Christ) presented him to
his mother. Those who were carrying the corpse
having heard the voice of the young man, imme-
diately laid down the bier, and the young man
stepping directly on the ground, Jesus took him
by the hand and conducted 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 prodi-
gal son to a disconsolate parent, and a member
to Christ's mystical body, the church militant.
IV. The effect#. on the mind of the people.
1. Fear seized them, ver. 16. A religious réve-
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 pro-
claimed his presence, and that a great prophet
was risen among them, and they expect to be
speedily instructed in all righteousness. The con-
version of a sinner to God should be a matter of
g W.
Christ preaches in the village, &c.
F. joy to all that fear his name : and should
e considered as a full proof that the God of our
fathers is still among their children. See ver. 16.
3. 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
ST. LUKE.
and women minister to him.
every where recommended to notice. If those
who are raised from the death of sin were more
zealous in discoursing of, and walking in, and re-
commending the Gospel of the grace of God, the
kingdom of Christ would soon have a more ex-
tensive spread ; and the souls thus employed
would be incessantly watered from on high.
CHAPTER VIII.
Jesus preaches through every eity and village, 1. Women minister to him, 2, 3. Instructs the multitudes by
the parable of the sower, 4–8. Explains it at large to his disciples, 9–15. Directions how to improve
by hearing the Gospel, 16-18. His mother and brethren seek him, 19–21. He and his disciples go
wpon the lake, and are taken in a storm, 22—25.
They arrive among the Gadarenes, 26, where he cures a
demoniac, 27–39. He returns from the Gadarenes, and is requested by Jairus to heal his daughter,
40-42. On the way he cures a diseased woman, 43–48. Receives information that the daughter of jairus
is dead, 49. Eachorls the father to believe ; arrives at the house, and raises the dead child to life, 50–56.
A, M. º. A ND it came to pass after-
A. D. 27
ward, that he went through-
out every city and village, preach-
ing and showing the glad tidings of the
kingdom of God: and the twelve were
with him,
An Óivmo.
EcºP
*-*.
2 And * certain women which A. M. 4031.
had been healed of evil spirits A: #.
and infirmities, Mary called Mag- 8°E *
dalene, "out of whom went seven devils,
3 And Joanna the wife of Chuza, He-
rod's steward, and Susanna, and many
a Matt. 27. 55, 56.
b Mark 16. 9.
NOTES ON CHAPTER 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 man-
ner, probably a case of inveterate lunacy, brought
on by the influence of evil spirits. The number
seven may here express the superlative degree.
JMary JMagdalene is commonly thought to have
been a prostitute before she came to the know-
ledge of Christ, and then to have been a remark-
able penitent. So historians and painters repre-
Sent º 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 evil, (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 infirmities, of what sort
it is not said, and those infirmities were occasion-
ed by evil spirits within them : and Jesus had
healed them all : but JMary JMagdalene, 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 commen-
tators to make some of the women mentioned in
the Sacred Writings appear as women of ill-fame;
therefore Rahab must be a harlot : and JMary
JMagdalene a prostitute ; and yet nothing of the
kind can be proved either in the former or in the
latter case; nor in that mentioned in chap. vii.
36, &c. where see the notes. Poor JMary JMag-
dalene is made the patroness of penitent prosti-
tutes, 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 JMagdalene hospitals 1 and the persons
themselves JMagdalenes 1 There is not only no
proof that this person * such as commentators
284
H
represent her, but there is the strongest presump-
tive proof against it : for if she had ever been
such, it would have been contrary to every rule
of prudence, and every dictate of wisdom, for
Christ and his apostles to have permitted such a
person to associate with them, however fully she
might have been converted to God, and however
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 in-
sinuated) could not see the inward change, and
as they sought to overwhelm Christ and his disci-
ples with obloquy and reproach on every occasion,
they would certainly have availed themselves of
so favourable an opportunity to subject the cha-
racter and ministry of Christ to the blackest
censure, had he permitted even a converted pros-
titute 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 ºritgomos signifies sometimes the inspector
or overseer of a province, and sometimes a tutor
of children, yet here it seems to signify the over-
seer of Herod's domestic affairs : the steward of
his household. 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
The parable of the
A. M. 4031 others, which ministered unto
Aºi. him of their substance.
–99; 3: 4 T “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 he sowed, some fell by the way-
side; and it was trodden 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 an hundred fold.
And when he had said these things, he cri-
ed, He that hath ears to hear, let him hear.
9 || "And his disciples asked him, say-
ing, What might this parable be?
10 And he 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 T "Now the parable is this: The
seed is the word of God.
CHAP. VIII.
sower and his seed.
12 Those by the way-side are A.”, ºr
they that hear; then cometh An ºlymp.
the devil, and taketh away the -ºttº
word out of their hearts, lest they should
believe and be saved.
13 They on the rock are they, which, when
they hear, receive the word with joy; and
these have no root, which for a while be-
lieve, 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 pleasures of this life, and bring
no fruit to perfection.
15 But that on the good ground are
they, which in an honest and good heart,
having heard the word, keep it, and bring
forth fruit with patience.
16 T * No man, when he hath lighted a
candle, covereth it with a vessel, or put-
teth it under a bed; but setteth it on a
candlestick, that they which enter in may
see the light.
17 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
a Matt. 13. 2. Mark 4, 1–b Matt. 18. 10. Mark 4, 10.-c Isai. 6.9.
Mark 4. 12.-d Matt. 18. 18. Mark 4. 14.
e Matt. 5. 15. Mark 4. 21. Ch. 11. 33.−f Matt. 10. 26. Ch. 12. 2.
g Matt. 18. 12. & 25. 29. Ch. 19. 26.
it was first created. Junius derives the word
from the Islandic stivardur, which is compounded
of ºtia, work, and natiut, a keeper or overseer:
hence our words, warder, warden, ward, guard,
guardian, &c. The Greek word in Hebrew
letters is frequent in the Rabbinical writings,
bipºps, and signifies among them, the deputy
ruler of a province. See on chap. xvi. 1. In
the Islandic version, it is forgianatmanng.
Unto him] Instead of avºra, to him, meaning
Christ, many of the best MSS. and Versions have
wrote, to them, meaning both our Lord and the
twelve apostles, see ver, 1. This is unquestion-
ably the true reading. Christ receives these as-
sistances and ministrations, says pious Quesnel,
1. To honour poverty by subjecting himself
to it.
2. To humble himself in receiving from his
Creatures.
3. That he may teach the ministers of the
Gospel to depend on the providence of their hea-
venly Father. -
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
PEARCE thinks that Luke, by 34 here, means
grogoi the seeds, though he acknowledges that he
has never found such a word as awogot in the
plural number signifying seeds.
Verse 15. With patience.J. Rather, with per-
Vol. 1. ( 49 )
severance. The Greek word wroA, avn which our
translators render patience, properly signifies
here, and in Rom. ii. 7. perseverance. The good
ground, because it isº strong and vigorous,
continues to bear : bad or poor ground 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 influ-
ence of God, and therefore continue to bring
forth fruit; i. e. they persevere in righteousness.
From this we may leafºº that the perseverance of
the saints, as it is termed, necessarily implies that
they continue to bring forth fruit to the glory of
§. Those who are not fruitful are not in a
state of perseverance.
Verse 16. Lighted a candle] This is a repe-
tition 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.] What-
ever I teach you in private, ye shall teach public-
ly; and ye shall illustrate and explain every pa-
rable now delivered to the people.
Verse 18. Even that which he seemeth to have.]
Or rather, even what he hath. O Goxal exely, ren-
dered by our common version, what he seemeth to
have ; seems to me to contradict itself. Let us
examine this subject a little.
1. To seem to have a thing, is only to have it in
appearance, and not in reality; but what is pos-
sessed in appearance only, can only be taken
away in appearance ; therefore on the one side
there is no gain, and on the other side no loss.
On this ground, the text speaks just nothing.
2. It is evident that o º exuy, what he seen-
385 * *
Who are Christ's relatives.
*.*.*. . ; and whosoever hath not,
An oiyip. from him shall be taken even
–88 & that which he "seemeth to have.
19 T * Then came to him his mother
and brethren, and could not come at him
for the press.
20 And it was told him by certain which
said, Thy mother and thy brethren stand
without, 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 T * Now it came to pass on a certain
day, that he went into a ship with his dis-
ciples: and he said unto them, Let us go
over unto the other side of the lake. And
they launched 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. ºf
24 And they came to him, and awoke
him, saying, Master, master, we perish.
ST. LUKE.
The disciples are taken in a storm.
Then he arose, and rebuked the A. M.; 4081.
wind and the raging of the wa- Ajiyº.
ter; and they ceased, and there —88 tº
was a calm.
25 And he said unto them, Where is
your faith ? And they being afraid won-
dered, saying one to another, What man-
ner of man is this 1 for he commandeth
i. the winds and water, and they obey
IIIle
26 ſ "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, neither 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 be-
seech thee, torment me not.
a Or, thinketh that he hath.—b Matt. 12.46. Mark 3. 31.
eth to have, here, is equivalent to o exat, what he
hath, in the parallel places, Mark iv. 25. Matt.
xiii. 12. xxv. 29. and in Luke xix. 26.
3. It is evident also, that these persons had
something 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 pro-
duced 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 pro-
duce. +
4. The word Jowety is often an expletive: so
Xenophon in Hellen. vi. or, edozet raretzog quad:
avºroic, because he seemed to be (i. e. was) their
father's friend. So in his GEcon, among the cities
that seemed to be (&oxova cus, actually were) at war.
So Athenaeus, lib. vi. . . 4. They who seemed
to be (&ox ovytaç, who reaſly 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. ULPIAN
in one of his notes on Demosthenes' Orat. Olinth.
1. quoted by Bishop PEARCE, says expressly, to
Jowety ov zrayara, ezrt &Awquéoxow ºratovaty ot
raxaloa, axxa roaxanıç was era row axméevely.
The word Jowety is used by the ancients to express,
not always what is doubtful, but oftentimes what
is true and certain. And this is manifestly its
meaning in Matt. iii. 9. Luke xxii. 24. John V.
39. I 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 PEARCE's Notes
on Mark x. 42. and in KYPKE in loc. See also
the notes on Matt. xiii. 12.
Verse 19. His mother and his brethren] . See
the notes on Matt. xii. 46, &c. and on Mark iii.
31, &c.
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 jewº, This is a parallel
38
c Matt. 8. 28. Mark 4, 35.-d Matt. 8. 28. Mark 5. 1.
passage to that in Jonah i. 4. There was a mighty
tempest in the sea, so that the ship was like to be
broken : the latter clause of which is thus trans-
lated by the Septuagint: gas to wxotov extrévyeve
row avy'rgºghvau, and the ship was in the utmost
danger of being dashed to pieces. This is exactly
the state of the disciples here ; and it is remark-
able that the very same word szuyévyevoy, which
we translate were in jeopardy, is used by the
evangelist, which is tº: in the Greek Ver-
sion above quoted. The word jeopardy, an inex-
pressive French term, and utterly unfit for the
place which it now occupies, is properly the ex-
clamation of a disappointed gamester, jeu perdu :
The game is lost 1 or, j’ai perdu: ; I have lost
i. e. the game. -
Verse 25. Where is 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 grâce 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 M. the Gadarenes]
Or, according to several MSS. Gerasenes or
Gergasenes. See on Matt. viii. 28. and Mark
v. 1.
Verse 27. A certain many . See the case of
this demoniac considered at large, on the pa"
rallel places, Matt. viii. 28–34. Mark v. 1-20.
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 mentioned neither. They were con-
strained in a summary way to acknowledge his
power, but it is probable they did not pronounce
inames which were of such dreadful import to
themselves. The words which they spoke on the
occasion seem to have been these; What is it
to thee and me, O Son of the JMost High 2 See the
note on Matt. Wiii. 29. -
The Gadarenes Gre alarmed.
A, M. 4031, 29 (For he had commanded
A. D. 27. tº e
A. olymp, the unclean spirit to come out
–99: § 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.)
30 And Jesus asked him, saying, What
is thy name 2 And he said, Legion : be-
cause 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 it
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 de-
parted, 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
devils was healed.
CHAP. VIII.
A diseased woman healed.
37 "Then the whole multitude **, ºr
of the country of the Gadarenes An ºlymp.
round about, “besought him to 8.
depart from them ; É. they were taken
with great fear; and he went up into the
ship, and returned back again.
38 Now the man out of whom the de-
vils 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 pub-
lished throughout the whole city, how
great things Jesus had done unto him.
40' And it came to pass, that, when Je-
sus was returned, the people gladly re-
ceived him: for they were all waiting for
him. -
41 || “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. s
43 iſ ' And a woman, having an issue of
blood twelve years, which had spent all
her living upon physicians, neither could
be healed of any,
44 Came behind him, and touched the
a Rev. 20. 3.-b Matt. 8. 34.—c Acts 16. 39.
d Mark. 5. 18.—e Matt. 9. 18. Mark 5. 22.-f Matt. 9, 22.
Verse 31. And they besought him that he
would not command them to go out into the deep.]
In the Chaldaic 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 Daemonibus : “These
anaterial 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
thither, 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 astonishment be, that they cannot dis-
cern 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
power to kill them.” See Stanley's Chaldaic
Philosophy.
Verse 33, Then went the devils out of the man,
and entered into the swine] Some critics and
commentators would have us to understand all
this, of the man himself, who, they say, was a
ºnost outrageous maniac; and that, being permit-
ted 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 admit
this mode 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 intol-
erable.
Verse 34. They fled, and went and told itj
Azraağoyºrsº, they went, is omitted by almost eve-
ry MS. of repute, and by the best of the ancient
ersions. Griesbach leaves it out, and with pro-
priety 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 & widºaro, therefore
our translators needed not to have put gladly 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 explained at large, on Matt. ix. 18–26. and
Mark v. 22–43.
Verse 42. The people thronged him.] ×vyear-
vºyov avºrov–almost suffocated him—so great was
the throng about him.
Verse 43. Spent all her living upon physicians]
See the note on Mark v. 26.
387
Jairus's daughter
A, M.4031. border of his garment: and
A. § immediately her issue of blood
–99: * – stanched.
45 And Jesus said, Who touched me !
When all denied, Peter 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 touch-
ed 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 fall-
ing 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 T * While he yet spake, there cometh
one from the ruler of the synagogue's
house, saying to him, Thy daughter is
a Mark 5. 30. Ch. 6. 19.-b Mark 5. S5.—c John 11. 11, 13.
Verse 46. I perceive that virtue] Avya Away, di-
vine or miraculous power. This divine emana-
tion did not proceed always from Christ, as ne-
cessarily as odours do from plants, for then all
who touched him must have been equally parta-
kers of it. Of the many that touched him, this
woman, and none else, received this divine virtue;
and why 2 Because she came in faith. Faith
alone, attracts and receives the energetic influ-
ence of God at all times. There would be more
miracles, at least of spiritual healing, were there
more faith among those who are called believers.
Verse 54. He put them all out] That is, the
ipers, and those who made a noise, weeping and
amenting. 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.
ST. LUKE.
raised from the dead.
dead; trouble not the Master. A.; M: 4°31.
50 T But when Jesus heard & öß.
it, he answered him, saying, -ºº ºt.
Fear 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 mother of the maiden.
52 And all wept, and bewailed her: but
he said, Weep not ; she is not dead, “but
sleepeth.
53 And they laughed him to scorn, know-
ing 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 “he charged them that they should
tell no man what was done.
d Ch. 7. 14, John 11. 43.—e Matt. 8. 4. & 9. S0. Mark 5. 43.
Verse 55. And he commanded to give her
meat..] Though she was raised to life by a mi-
racle, she was not to be preserved by a mira-
cle. 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 mourished on the bounty that God has
provided. Without the food, man cannot be
nourished : and unless he eat the food, it can
be of no use to him. So, God provides salva-
tion 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
believes 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, is per-
pleased; some suppose that John Baptist is risen from the dead; others, that Elijah or one of the old
prophets was come to life, 7–9.
a retired place, and the people follow him, 10, 11.
fishes, 12–17.
He asks his disciples what the public think of him, 18–21.
The apostles return and relate the success of their mission. He goes to
He feeds five thousand men with five loaves and two
Foretells his passion,
22. Shows the necessity of self-denial, and the importance of salvation, 23–25. Threatens those who
deny him before men, 26. The transfiguration, 27–36. Cures a demoniac, 37–43. Again foretells
his passion, 44, 45.
The disciples contend who shall be greatest, 46–48. Of the person who cast out
devils in Christ's name, but did not associate with the disciples, 49, 50. Of the Samaritans who would
not receive him, 51—56.
who asks permission first to bury his father, 59.
**** HEN 4 he called his twelve
Aº. disciples together, and gave
Of the man who wished to follow Jesus, 57, 58. He calls another disciple,
Our Lord's answer, 60–62.
. . . A. M. 4031.
them power and authority over A. º. ii.
all devils, and to cure diseases. *ś"
a Matt. 10. 1
ſ
NOTES ON CHAPTER IX.
Verse 1. Power and authority] Avvakºv was
tº ovalay. The words properly, mean here, the
power to work miracles; and that authority by
Mark 3. 13. & 6. 7.
-*.
which the whole demoniac system was to be sub-
jected to them. The reader will please to ob:
serve, 1. That Luke mentions both demons and
diseases; therefore he was either mistaken, or
388
The twelve disciples sent out
*** 2 And he sent them to preach
A. º.p. the kingdom of God, and to heal
—Sºtº- the sick.
3 * And he said unto them, 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 testi-
mony against them.
6 And they departed, and went through
the towns, preaching the Gospel, and
healing every where.
*** 7 T. Now Herod the tetrarch
A. Siyºſ. heard of all that was done by
- 88 tº him ; and he was perplexed, be-
cause 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 behead-
ed: but who is this, of whom I hear such
things 2 "And he desired to see him.
CHAP. IX.
to preach, and to heal.
10 T And the apostles, when *, *, *.
they were returned, told him all A. ºlymp.
that they had done. “And he –ºtt–
took them, and went aside privately into
a desert place belonging to the city called
Bethsaida ;
11 And the people, when they knew it,
followed him ; and he received them, and
spake unto them of the kingdom of God,
and healed them that had need of healing.
12 | "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 them all
sit down.
16 Then he took the five loaves and the
two fishes, and looking up to heaven, he
a Matt. 10. 7, 8. Mark 6, 12. Ch. 10. 1, 9–b Matt. 10. 9.
Mark 6.8. Ch. 10. 4. & 22. S5.-c Matt. 10. 11. Mark 6. 10.-
d Matt. 10. 14.
e Acts 13. 51.-flyſark 6. 12.—g Matt. 14. 1. Mark 6, 14.-
h Ch. 23. 3.-i Mark 6. 30.-k Matt. 14. 13.−l Matt. 14. 15.
Mark 6. 35. John 6. 1, 5.
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. iii. 1.
Verse 3. Take nothing] See on Mark vii. 7, 8.
JNeither money] See on, Matt. x. 9.
JNeither have two º Show that in all things
ye are ambassadors for God; and go on his char-
€S.
g Verse 4. There abide and thence depart.] That
is, remain in that lodging till ye depart from that
city. Some MSS. and Versions add ºwn, which
makes the following sense: There remain, and
depart NoT thence. See the note on Matt. x. 11.
erse 7. Herod the tetrarch] See on Matt. ii.
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 writ-
ten, Herod hearing 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.
He was perplexed]. He was greatly perplexed
—Jiharopes' #. dia, emphat. º : %. tn
perplexity. It is a metaphor taken from a tra-
veller, who, in his journey, meets with several
paths, one only of which leads to the place whi-
ther he would go; and not knowing which to
take, he is distressed with perplexity and doubt.
The verb comes from a, negative, and wogos, a
way or passage. A guilty conscience is a con-
tinual 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 punishment which he deserved. See Mark
vi. 16.
Verse 10. Told them all] Related distinctly—
êthyha'a wro, from 312, through, and hygok, au, I de-
clare : hence the whole of this Gospel, because
of its relating everything so particularly, is term-
ed Junymouc, chap. i. 1. a particular and circum-
stantially detailed narration. 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 sate thy soul unto eternal life. -
Verse 12. Send the multitude away] See this
miracle explained at large, on the parallel pla-
ces, Matt. xiv. 15–21. Mark vi. 36–44.
Verse 16. Then he took the five loaves] A minis-
ter 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 bread of life him-
self, 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 him-
self 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
339
Five thousand fed.
**, *; blessed them, and brake, and
Ajº. . to the disciples to set be-
ore the multitude.
17 And they did eat, and were all filled:
and there was taken up of fragments that
remained to them, twelve baskets.
18 T “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 I am 7
19 They answering said, "John the Bap-
tist; but some say, Elias; and others say,
that one of the old prophets is risen again.
20 He said unto them, But whom say
e that I am ” “Peter answering said,
The Christ of God. º
21 "And he straitly charged them, and
commanded 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 T ' And he said to them all, If any
man will come after me, let him deny
himself, and take up his cross daily, and
follow me.
24 For whosoever will save his life shall
lose it: but whosoever will lose his life for
my sake, the same shall save it.
ST. LUKE.
The transfiguration,
25 & For what is a man advan-
taged, if he gain the whole world,
and lose himself, or be castaway? —ºtt-
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 | 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 Tſ “And it came to pass about an eight
days after these sayings, he took Peter,
and John, and James, and went up into a
mountain to pray. -
29 And as he prayed, the fashion of his
countenance was altered, and his raiment
was white and glistering.
30 And, behold, there talked with him
two men, which were Moses and Elias:
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 " 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
A. M. 4032.
A. D. $28.
An. Ol -
Łężºp
a Matt. 16. 13. Mark 8. 27.-b Matt. 14.2. Wer. 7, 8.—c Matt
16. 16. John 6. 69.-d Matt. 16. 20.-e Matt. 16. 21. & 17. 22.
—ſ Matt. 10. S8. & 16. 24. Mark 8. S4. Ch. 14. 27.
endeavour to effect by the ministry of others;
employing every promising talent for the edifica-
tion of the whole, which he finds among the mem-
bers of the church of God. Under such a pas-
tor, the flock of Christ will increase and multi-
ply. See Quesnel.
Verse 18. Whom say the people] O. oxxos, the
common people, i. e. the mass of the people. See
this question considered on Matt. xvi. 13, &c.
Verse 20. But whom say ye that I am?] Whom
do ye tell the people that I am? What do ye
preach concerning me? See also on Matt. xvi.
i4. and see the observations at the end of this
chapter.
The Christ of God..] The Coptic and latter
Persic read, Thou art Christ God. After this
comes in Peter's confession of our Lord, as re-
lated Matt. xvi. 16, &c. where see the notes: and
see also the observations 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 nature of proselytism among the Jews is ex-
lained.
º Kaš’ hasgay is omitted by many repu-
table 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, &c.
Verse 25. Lose himself]. That is, his life or
soul. See the parallel places, Matt. xvi. 25.
or holiness of the soul.
g Matt. 16.26. Mark 8. S6.—h Matt. 10. 33. Mark 8. 38. 2 Tim-
2. 12.-i Matt. 16. 28. Mark 9. 1.-k Matt. 17. 1. Mark 9. 2.--
1 Or, things.-m Dan. 8. 18. & 10.9.
Mark viii. 35. and especially the note on the for-
ID CT,
Or be cast away 2] Or receive spiritual damage
—n ºnauw&sic. I have added the word spiritual
here, which I conceive to be necessarily implied.
Because, if a man received only temporal da-
mage in some respect or other, yet gaining the
whole world must amply 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 cannot
repair any breach that may be made in the peace
See on Matt. xvi. 26.
Verse 26. Ashamed of me..] See on Markviii.38.
Verse 28. About an eight days after] . See the
whole of this important transaction explained at
large on Matt. xvii. 1–13.
Verse 31. His decease] Th effodoy autov, that
going out (or death) of his. That peculiar kind
of death—its naturé, circumstances, and necessity
being considered. Instead of effodoy; thirteen
MSS. have Jošay, glory. They spoke of that glo-
ry of his, which he was about to fill up (wangovy)
at Jerusalem. The JEthiopic unites both read-
ings. The death of Jesus was his glory, because
by it, he gained the victory over sin, death, and
hell, and purchased salvation and eternal glory
for a lost world.
Verse 33. It is good for ws to be here] . Some
MSS. add way tors, It is good for us to be AL-
wAYs here.
390
They bring a demoniac to him.
A. M. 4082 make three tabernacles; one for
& ºft. thee, and one for Moses, and one
–99: * – 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 it
close, and told no man in those days any
of those things which they had seen.
37 || " And it came to pass, that on the
next day, when they were 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
suddenly crieth out; and it teareth him
that he foameth again, and bruising him,
hardly departeth from him.
40 And I besought thy disciples to
CHAP. IX.
The demoniac is healed.
cast him out: and they could º.º.
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 Je-
sus rebuked the unclean spirit, and healed
the child, and delivered him again to his
father.
43 || And they were all amazed at the
mighty power of God. But while they
wondered every one at all things which
Jesus did, he said unto his disciples,
44 ° Let these sayings sink down into
your ears: for the Son of man shall be
delivered into the hands of men.
45 ' But they understood not this say-
ing, and it was hid from them, that they
perceived it not : and they feared to ask
him of that saying.
46 T * Then there arose a reasoning
among them, which of them should be
greatest. *
47 And Jesus, perceiving the thought of
An. Olymp-
§cº.
a Matt. 3. 17.-b Acts 3.22.-c Matt. 17. 9.-d Matt. 17. 14. Mark
9. 14, 17.
e Matt. 17. 22.-f Mark 9. S2. Ch. 2. 50, & 18, 34.—g Matt, 18. I,
Mark 9. 84.
Verse 35. This is my beloved Sqn). Instead of
• 2 yarntos, the beloved one, some MSS. and Ver-
sions have axxazºroc, the chosen one; and the JEthio-
pic translator, as in several other cases, to be sure
of the true reading, retains both.
In whom I am well pleased, or have delighted—
is added by some very ancient MSS. Perhaps
this addition is taken from Matt. xvii. 5.
Verse 37. Jºſuch people] See on Matt. xvii.
14. -
Verse 39. A spirit taketh him, and he sudden-
ty crieth out] IIvavaa Aaagaval avºrov. This ve-
ry phrase is used by heathen writers, when they
speak of supernatural influence. The following
from Herodotus, will make the matter, I hope,
quitº plain. Speaking of Scyles, king of the
Scythians, who was more fond of Grecian man-
mers and customs, than of those of his country-
men; and who desired to be privately initiated into
the Bacchic mysteries, he adds, “Now because
the Scythians reproach the Greeks with these
Bacchanals, and say, that to imagine a god dri-
ving men into paroxysms of madness, is not
agreeable to sound reason; a certain Borysthe-
nian, while the king was performing the ceremo-
nies of initiation, went out, and discovered the
matter to the Scythian army in these words: ‘Ye
Scythians ridicule us because we celebrate the
Bacchanals, zz, hºax: o Seo: AAMBANEI, and the
GOD POSSESSES US : but now the same demon,
ou'ros o dau/zov, has TAKEN PossEssroN, AEAABH-
KE, of your king, for he celebrates the Bac-
chanals, and wro row Secu &awerau, is filled with
fury by this god.” Herodotus l. 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, Jau/zov, is the
agent in the Greek historiam, and a demon is the
agent in the case mentioned in the text, ver, 42.
In both cases it is said the demon possesses the
persons, and the very same word, Aaagayat, is
used to express this in both historians. Both his-
torians show that the possessions were real, by
the effects produced in the persons: the heathen
king rages with fury through the influence of
the demon called the god Bacchus ; the person
in the text screams out (zgačei,) is greatly convul-
sed, 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] This majesty
of God, &eya Aetornt row eedy. They plainly
saw that it was a case, in which any power infe-
rior to that of God could 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
*/our ears] Or, put these words into your ears.
To other words you may lend occasional attention
—but to what concerns my sufferings and death,
you must ever listen. Let them constantly occu-
py a place in your most serious meditations and
reflections. -
Verse 45. But they understood not] See the
note on Mark ix. 32.
Verse 46. There arose a reasoning] Eighase
d's diaxoylapºos, a dialogue took place—one inqui-
red, and another answered, and so on. See this
Subject explained on Matt. xviii. 1, &c.
391
The Samaritans will not
*...*.*.* their heart, took a child, and set
Aºp. him by him,
—ºt t- 48 And said unto them, "Who-
soever shall receive this child in my name
receiveth me : and whosoever shall re-
ceive me receiveth him that sent me :
* for he that is least among you all, the
same shall be great.
49 || “And John answered and said,
Master, we saw one casting out devils in
thy name ; and we forbad him, because
he followeth not with us.
50 And Jesus said unto him, Forbid him
not : for "he that is not against us is for us.
51 iſ And it came to pass, when the time
was come that “he should be received up,
he steadfastly set his face to go to Jeru-
Salem,
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, be-
--sº-sº-
a Matt. 10.40. & 18. 5. Mark 9. 37. John 12.44. & 13. 20.-
b Matt. 28. 11, 12.-c Mark 9. 38. See Numb. 11.28.-d See Matt.
12. 30. Ch. 11. 23.
ST. LUKE.
receive our Lord.
cause his face was as though he A. M. 4032.
would go to Jerusalem. Aºi.
54 And , when his disciples —ººk 4:
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 said, Ye know not what manner of
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 iſ “And it came to pass, that, as they
went in the way, a certain man said unto
him, Lord, I will follow thee whitherso-
ever 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.
59 “And he said unto another, Follow
e Mark 16. 19. Acts 1. 2.-f John 4.4, 9.-g 2 Kings 1. 10, 12.
—h John 8. 17. & 12.47–i Matt. 8. 19.-k Matt. 8. 31.
Verse 49. We forbad him] See this subject
considered on Mark ix. 38, &c.
Verse 51. That he should be received up] Bishop
PEARCE, says, “I think the word ava xns, eas
must signify, of Jesus's retiring or withdrawing
himself, and not of his being received up ; be-
cause the word ava wangova Sat 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 re-
tire from Judea and the parts about Jerusalem
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
j in Galilee; for he would not walk in
Jewry, because the Jews sought to kill him. Let
it be observed, that all which follows here 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] Ayyºxove, angels
literally: but this proves that the word angel sig-
mifies a messenger of any kind, whether divine or
human. The messengers in this case were pro-
bably James and John.
Verse 53. His face was] They saw he was go-
ing up to Jerusalem to keep the feast, º was the
feast of tabernacles, John vii. 2.) and knowing
him thereby to be a Jew, they would afford no-
thing for his entertainment : for, in religious mat-
ters, 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, 1 Kings xvii. 34. They apos-
tatized from the true ºsion, and persecuted
2
those who were attached to it. See an account of
them, Matt. chap. xvi. 1. Those only who have
deserted the truth of God, or who are uninfluen-
ced 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 lon-
ger in the world, 1 John iii. 1.
Verse 54. That we command fire] Wengeance
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
ge are of J Ye do not consider, that the present
is a dispensation 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 con-
sider, that the zeal 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 themselves on
their persecutors.
Verse 56. And they went to another village.]
Which probably did entertain them; being, per-
haps, 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 ABCEGH
LS-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 authorities in GRIES-
BACH.
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 represents it, and not on the way to Je-

rusalem through Samarig.
Who is fit to be
A. M. 4082, me. But he said, Lord, suffer
A. B. me first to go and bury my fa-
–8tº t ther.
60 Jesus said unto him, Let the dead
bury their dead; but go thou and preach
the kingdom of God. - g
61 And another also said, Lord, “I will
CHAP. IX.
a disciple of Christ.
follow thee; but let me first go ***
bid them farewell which are at An olymp.
home at my house. —ººt–
62 And Jesus said unto him, No man,
having put his hand to the plough, "and
looking back, is fit for the kingdom of.
God.
a See 1 Kings 19. 20, 21.
Verse 61. Another also said] This circum-
stance is not mentioned by any of the other evan-
gelists; and Matthew alone mentions the former
case, ver. 57, 58. -
Let me first go bid them farewell which are at
home] Ezruggs ſoy a on arroraža a flat rous tº roy
clzoy a ov–Permit 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 per-
son seems to have had in view the case of Elisha,
who made a similar request to the prophet 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, re-
fused to grant him that permission. That which
we object to the execution 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 minis-
try, who is engaged in secular employments : A
farmer and a minister of the Gospel are incom-
patible characters. As a person who holds the
plough cannot keep on a 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 pro-
fits. 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 is not fit, ev6eros,
properly disposed, has not his mind properly di-
Yected 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, &c.
1. Considering the life of mortification and self-
denial which Christ and his disciples led, it is sur-
prising to find that any one should voluntarily
offer to be his disciple. But there is such an at-
tractive influence in truth, and such a persuasive
eloquence in the consistent 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 cross 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 parties, but even true re-
ligion itself, would be banished from the face of
the earth. Meekness, long-suffering, and bene-
Yör... [. ( 50 )
b Gen. 19. 17, 21. 2 Pet. 2, 21.
volence, 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 Grenville 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 v AIN
AND BANEFUL PRETENSIONS 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 religion,
liberty, and learning, into my work; so it gives
me pleasure to insert the substance of his tract
here, as forming a strong argument against a
most antichristian doctrine.
“...And I also say unto thee, That thou art PE-
TER ; and upon this ROCK I will build my
church, and the gates of hell shall not prevail
against it.” Matt. xvi. 18.
“The Greek word we'rgos (Petros, or Peter)
does not mean a rock, though it has, indeed, a re-
lative meaning to the word reaga, a 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 un-
derstood to bear a proportionate superiority of
dignity and importance above the other preceding
word Petros; as Petra, a real rock, is compara-
tively superior to a mere stone, or particle from
the rock; because a rock is the regular figurative
expression in Holy Scripture for a Divine Pro-
tector : yº nin, Jehovah (is) my rock, (2 Sam.
xxii. 2. and Psal. xviii. 2.) Again, ºnyx -nºx, my
God (is) my rock, (2 Sam. xxii. 2. and Psal. xviii.
2.) and again, innºs wºn nx ºp) and who (is) a.
rock, eacept our God?. 2 Sam. xxii. 32.
“Many other examples may be found through-
out the Holy Scriptures; but these six alone are
surely sufficient to establish the true meaning of
the figurative 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 preceding context—‘Thou art
the Christ, the Son of the living God!’
“That our Lord really referred to this declara-
tion of Peter, relating to his own divine dignity,
as being the true rock on which he would build his
church, is established beyond contradiction b
our Lord himself, in the clear distinction which
he maintained between the stone, (reargos, petros)
and the rock, (rerga, 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, reºrgos, being a mas-
Observations on the pretended #
culine noun, signifies merely a stone; and the se-
cond word, reºrga, 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 rereo; doth always signify a STONE,
never a rock. Critica Sacra, p. 325.
“With respect to the first—The word reºrgot,
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 foundation on which
that church is built; because that figurative cha-
racter cannot, consistently with truth, be applied
to any other person than to God, or to Christ
alone, as I have already demonstrated by several
undeniable texts of Holy Scripture. And though
even Christ himself is sometimes, in Holy Scrip-
ture, called a stone, (xiēoc, but not rareas) 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,' (Psal. cxviii.
22.)—" in Zion a precious corner stone,’ (Isaiah
xxviii. 16.) by whom alone the other living stones
of the spiritual house are rendered ‘acceptable to
od;’ as St. Peter himself (previous to his cita-
tion of that text of Isaiah) has clearly declared in
his address to the churches, dispersed throughout
Pontus, Galatia, Cappadocia, Asia, 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 To God, By” (or through) “JESUS
CHRIST,” (1 Pet. ii. 5.) Thus plainly acknow-
ledging 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 also’ (says he, ver,
6.) “it is contained in the Scripture, Behold I
lay in Zion a CHIEF coRNER STONE, elect, pre-
cious ; and he that believeth on him, (ºr aurº, on
him, that is, on Jesus Christ, the only CHIEF
coRNER stone) “shall not be confounded. Unto
ou, therefore, which believe,’ (he) ‘Is PRECIous;’
{. an honour; as rendered in the margin;) “but
unto them which be disobedient,’ (he is, 3e, also)
* the stone which the builders disallowed, the same’
(owroº, for there is no other person that can be en-
titled to this supreme distinction in the church)
* is made the HEAD of THE coPNER."
“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 instruc-
tion 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 contrary to the
faith of the true primitive catholic church through-
out the whole world), when he promised them,
that ‘Where two or three are gathered together
ST. LUKE.
supremacy of the bishop of Rome.
in my name,” (said our Lord JEsus, the true rock
of the church) “there am I in the midst of them,'
Matt, xviii. 20. *
“So that the appointment of any ‘vicar on
earth,’ to represent that Rock, or eternal Head
of the church, whose continual presence, even with
the smallest congregations on earth, is so ex-
pressly promised, would be not only superfluous
and vain, but must also be deemed a most un-
grateful affront to the benevolent Promiser of
his continual presence; such as must have been
suggested by our spiritual enemies to promote an
apostasy from the only sure foundation, on which
the faith, hope, and confidence, of the true catholic
church, can be built and supported:
“Thus, I trust, that the true sense of the first
noun, retgos, a stone, is here fairly stated; and
also its relative meaning to the second noun, rerea,
a rock, as far as it can reasonably be deemed ap-
plicable to the apostle Peter.
. “And a due consideration also of the second
noun, rerga, 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 ...], 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.” -
‘I have already remarked, that rarga, (a rock}
is a feminine noun; and a clear distinction is
maintained between rargos, the masculine noun
in this text, and the said feminine noun reºrga, the
rock, by the grammatical terms in which the lat-
ter, in its relatives and articles, is expressed,
which are all regularly feminine throughout the
whole sentence; and thereby they demonstrate
that our Lord did not intend that the new appel-
lation, or nominal distinction, which he had just
before given to Simon, (viz. rargos, 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 mas-
culine noun, rargos, must necessarily have been
repeated in the next part of the sentence with a
masculine pronoun, viz. eri route tº reºrge, in-
stead of sn't Tavrh tº rergº, 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 superior, in dignity, to the apostle Simon,
and also to his new appellative reºrgos, as a rock is
superior to a mere stone. For the word rºtgoc
cannot signify any thing more than a stone ; so
that the popish application to Peter, (or rargos) as
the foundation of Christ's church, is not only in-
consistent with the real meaning of the appella-
tive, which Christ, at that very time, conferred
upon him, and with the necessary grammatical
construction of it, but also with the figurative
importance of the other word, reºrgos, the rock;
gri ravith thráleº, “upon this rock;’ the declared
foundation of the church, a title of dignity, which,
§: I have already shown by several texts of
Scripture) is applicable only to God, or to
Christ. - +
“And be pleased to observe further, that the
application of this supreme title (the rock) to Pe-
ter, is inconsistent(above all) with the º refe-
rence to the preceding context, made by our
Lord in the beginning of this very verse—“AND 1
ALso say unto thee'—which manifestly points out

394
*
Observations on the pretended
(both by the copulative “and, and the connective
adverb ‘ also) the inseparable connexion of this
verse with the previous declaration of Peter,
concerning our }. divine dignity in the
receding sentence—“Thou art the Christ, the
on of the living God,'—and thereby demonstrates
that our Lord's immediate reply (‘AND I ALSo
say unto thee,’ &c.) did necessarily include this
declaration of Peter, as being the principal object
of the sentence—the true foundation or rock, on
which alone the catholic 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
primitive church of Israel; for St. Paul testifies,
that ‘ they' (i. e. the host of Israel) did all drink
of that spiritual drink : for they drank of that
spiritual Rock that followed them, and that Rock
adas CHRIST, 1 Cor. x. 4. And the apostle, in a
preceding chapter (1 Cor. iii. 11.) says, “Other
joundation can no man lay than that is laid, which
is JESUS CHRIST.”
“In 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 de-
fence, when he followed them,” than when he
‘went before them,” as related in Exod. xiii. 21.
—“..And the Lord' (in the Hebrew, expressly,
Jehovah,) ‘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 afterward, a necessary
change was made by the Protector of the hosts of
Israel, in his military manoeuvres with the two
marching armies, as we are informed in the next
chapter, xiv. 19. For though, affirst, “he went
BEFoRE the camp of Israel,” yet he afterward
* removed, and went BEHIND them : 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 expressed 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 #. to Israel,” by
this changed manoeuvre in following them ; be-
cause he thereby prevented the pursuit of their
cruel enemies, the standing armies of the Egyptian
tyrant.
“I 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
†. divine dignity, infinitely superior to all
other angels. For (in another parallel text on
the same subject, wherein the title of angel is also
given, viz. Exod. xxiii. 20. to 23.) God declared,
saying, ‘JMy name is in him,” (viz. the name Je-
hovah, signifying all time, past, present and future,
or the eternal Being)–: Behold,” (said God to
the hosts of Israel) “I send AN ANGEL' (or a mes-
senger) before thee, to keep thee in the way,’ (the
object of intention before described) * and to bring
thee into the place which I have prepared. Be-
ware of him,' [or rather watch (thyself.) or be
respectful before him, wip', or in his presence]
‘and obey his voice,”) i. e. the word of God, the
true character of Christ, even before the crea-
tion;) ‘provoke him not,’ (or rather, murmur not,
against him) for he will not pardon your trans-
CHAP. IX.
Supremacy of the bishop of Rome.
gressions, for MY NAME IS IN HIM,” (not placed
wpon him, as the outward tokens of mere tempo-
rary authority are given, to be exhibtied like the
insignia of nobility, or robes of magistrates, but
really “in him,” anpo “within him," i.e. thorough-
ly included in his personal existence.) “But if
§. shalt indeed obey His vorce,” (i.e. ‘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)
‘then I will be an enemy to thine enemies,’ &c. It is
therefore unquestionably evident, from the ex-
amination 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
‘by day,” in a pillar of a cloud, to lead them in
‘the way, and by night in a pillar of fire, &c., 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 decla-
ration of our Lord, respecting the power of ‘bind-
ing and loosing,' related ‘to them,' (the other
disciples) “as well as to him.” Even another de-
claration, made by our Lord himself, ‘to his
disciples,' respecting the same identical power,
which our Lord attributed equally to all the dis-
ciples 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, (bear-
ing 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—‘JAt the SAME TIME came the disciples
unto Jesus, saying, Who is the greatest in the
kingdom of heaven?” Our Lord's answer to this
question, (wherein he urges the necessity of a
humiliation like that of little children, as the
proper disposition 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 general, were still present, as
they would certainly wait for the desired answer
to their own question: and then our Lord imme-
diately afterward 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 ad-
ded, (in the 18th verse) . Verily I say unto You,
(jaw, a plural pronoun, which must refer unto
all the disciples that were then assembled)
* Whatsoever YE SHALL BIND on earth,” (Jha hºrn,
a verb in the second person plural, plainly inclu-
ding all the disciples that were then present)
‘shall be bound in heaven ; and whatsoever YE
SHALL Loose on earth,” (avahºre, another plural
verb) “shall be loosed in heaven.”
“This is exactly the power of the keys, which
the Church of Rome has, most absurdly, attribu-
ted to St. Peter alone, in order to invest the
bishops of Rome (on the vain pretence of their
being St. Peter's successors) with an exclusive
claim to all these ecclesiastical privileges of
binding and loosing, which our Lord manifestly,
395
Christ commissions and
in this parallel text, attributed to all his faithful
apostles, without any partial distinction.
“But the importance of examining, not only
parallel texts, but also more particularly the
zontext of any difficult sentence in Holy Scripture,
for a more easy comprehension of the true mean-
ing, is clearly exemplified 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,”
(rore, then, that is, immediately after his dis-
course about the rock and keys) “that they should
tell no man that he was Jesus the Christ ;’ mani-
festly referring to the first circumstance of the
context concerning himself, viz. the declaration
of Peter, “Thou art the Christ,’ &c. (Matt. xvi.
16.) in answer to his own question to all the disci-
ples—' Whom say ye that I am º'
“That this question was not addressed to Peter
alone, is manifest by the plural pronoun and verb
(vaale aeyers) Whom say YE that I am 2'. And
therefore, 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 doctrines ; so that the sub-
stance of this answer—“ Thou art the Christ, the
Son of the living God"—must necessarily be un-
derstood 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
anan ;” that is, not until after the time of his suf-
ferings and death, which were the next topics in
the continuation of his discourse. The declara-
tion of Peter, therefore, demonstrated the true
foundation, or rock, of the church, which (as
Christ himself testified,) our heavenly Father
ST. LUKE.
sends forth seventy disciples.
had revealed to Peter. And it is also remarkable,
that the very next discourse of our Lord to his dis-
ciples, recorded in the context (v. 21.) should
produce that severe censure against Peter,
which still further demonstrated that Peter could
not be the rock on which Christ's church was to
be built. (Matt. xvi. 21.) “From that time forth,
(aro roºre) ‘began Jesus 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,” (all the predicted con-
sequences of his being the CHRIST, the cha-
racter which Peter himself had º ‘ and,”
(that he should) * be raised again the third day.—
Then Peter took him,” (v. 22.) and began to re-
buke him, saying, Be it far from thee, Lord,' (or
rather, according to the Greek original, as ren-
dered in the margin—‘ Pity thyself, Lord')—
“ this shall not be unto thee. But he’ (Christ, v.
23.) ‘turned and said unto Peter,’ [re rargº, 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, Sa-
tan” (said our Lord,) “ thow 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
supposition of the Romish Church, that Peter
was the rock of Christ's church : And I sincerely
hope that a similar attention to this whole context,
may prevent any future attempts, that might
otherwise be prompted, by the prejudices of Ro-
man Catholics, to bring forward again this long
disputed question, on which they have vainly
set up the pretended supremacy of the Romish
Church, above all other episcopal churches; and
that it may be silenced, and set at rest, for ever
hereafter.”
CHAPTER X.
Christ appoints 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 writo
babes, and shows the great privileges of the Gospel, 21–24. A lawyer inquires how he shall inherit
eternal life, and is answered, 25–29. The story of the good Samaritan, 30–37. The account of
Martha and Mary, 38–42.
A. M. 4032. FTER these things, the
A. D. 28. g
An. Olymp. Lord appointed other se-
–88 tº venty also, and “sent them two
and two before his face, into Ayºº.
every city and place, whither An olymp.
he himself would come. CCI. 4.
a Matt. 10. 1.
Mark 6. 7.
NOTES ON CHAPTER X.
Verse 1. The Lord appointed other seventy]
Rather, seventy others, not other seventy, as our
translation has it, which seems to intimate that
he had appointed seventy before this time, though
probably, the word other, has a reference to the
Žwelve 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 P. Because
it was the pattern shown by God himself, the di-
vine form which pointed out the heavenly sub-
stance, which now began to be established in
its place. As he before had chosen twelve apos-
tles in reference to the twelve patriarchs, who
were the chiefs of the twelve tribes and the heads
of the Jewish church, he now publicly appointed
(for so the word ayed eiðey means), seventy others,
as Moses did the seventy elders whom he associa-
ted with himself, to assist him in the govern-
ment of the people. Exod. xviii. 19. xxiv. 1–9.
These Christ sent by two and two; 1. To teach
them the necessity of concord among the mi-
nisters of righteousness. 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 Versions have seventy-
two. Sometimes the Jews chose six out of each
tribe ; this was the number of the great Sanhe-
drim. . The names of these seventy disciples are
found in the margin of some ancient MSS. But
this authority is questionable.
396
He instructs them
- A. M. 4032.
v A. D. 28.
An. Olymp.
CCI. 4.
2 Therefore said he unto them,
* The harvest truly is great, but
9.4 the labourers are few : "pray ye
therefore the Lord of the harvest, that
he would send forth labourers into his har-
Vest. t &
3 Go your ways: "behold, I send you
forth as lambs among wolves.
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.
7 & And in the same house remain, "eat-
ing and drinking such things as 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
CHAP. X.
relative to their conduct.
out into the streets of the same, *.*.*.*.
and say, -
11 * 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
thee, Bethsaida' P for if the mighty works
had been done in Tyre and Sidon, which
have been done in you, they had a great
while ago repented, sitting in sackcloth
and ashes. i
14 But it shall be more tolerable for Tyre
and Sidon at the judgment than for you.
15 And thou, Capernaum, which art
* exalted to heaven, “shalt be thrust down
to hell.
16 He that heareth you, heareth me;
and " he that despiseth you, despiseth me;
* and he that despiseth me, despiseth him
that sent me. -
17 T And the seventy returned again
with joy, saying, Lord, even the devils
An. Olymp.
CCI. 4.
a Matt. 9. 37, 88. John 4. 35.-b 2 Thess. 3. 1.-c Matt. 10. 16.
—d Matt. 10. 9, 10. Mark 6.8. Ch. 9.3.−e 2 Kings 4. 29.-f Matt.
10. 12.-g Matt. 10. 11.-h 1 Cor. 10. 27.-i Matt. 10. 10. 1 Cor.
9. 4, &c. 1 Tim. 5. 18.-lx Ch. 9. 2.-l Matt. 3. 2. & 4. 17. & 10. 7.
Ver, 11.
m Matt. 10. 14. Ch. 9. 5. Acts 13. 51. & 18.6. –n Matt. 10. 15.
TMark 6: 11-o Matt. 11. 21.—p Ezek. S. 6.-q Matt. 1 1. 23.−
ºr See Gen. 11. 4. Deut. 1. 28. Isai. 14. 18. Jer. 51. 53.−s See
Ezek. 26. 20, & 32. 18.—t Matt. 10.40. Mark 9. 37 John 18. 20.
—u 1 Thess. 4- 8.-x John 5. 23.-y Ver, 1.
Verse 2. That he would send forth] Expaxn.
There seems "to be an allusion here to the case
of reapers, 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, &c.
Salute no man by the way.] According to a ca-
non of the Jews, a man who was about any
sacred work, was exempted from all civil obliga-
tions for the time; forasmuch as obedience to
God was of infinitely greater consequence than
the cultivation of private friendships, or the re-
turning 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, a 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 doomed 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 good report
for his worightness and benevolence. It 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.
Verse 9. The kingdom of God is come nigh
unto you.] Eq’va as, 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 11 See on
Matt. xi. 21–24.
Verse 15. To hell] To hades. See this ex-
plained, Matt. xi. 23.
Verse 16. He that despiseth you, despiseth me]
“The holy blessed God said: “Honour my sta-
tutes, 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 despise them, thou despisest me.”
R. Tancum. “He that murmurs against his
teacher, is the same as if he had murmured
against the divine Shekinah.” Sanhedrim, fol.
1 10.
Verse 17. The seventy returned again with
joy] Bishop PEARCE thinks they returned while
our Lord was on his slow journey to Jerusalem,
and that they had been absent only a few
days,
- 397
* .
Divine things not revealed
*.*.*.* are subject unto us through thy
An. Olymp. Iname. .
—Stilt- 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 the spirits are subject unto you; but
rather rejoice, because “ your names are
written in heaven.
21 iſ "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 pru-
dent, and hast revealed them unto babes:
even so, Father; for so it seemed good
in thy sight.
22 * All things are delivered to me of
ST. LUKE.
| eth who the Son is, but the Fa-
to the proud.
my Father: and £no man know- ***
An. Ölymp.
ther; and who the Father is, but —88:4: .
the Son, and he to whom the Son will re-
veal him.
23 T And he turned him unto his disci-
ples, and said privately, "Blessed are the
eyes which see the things that ye see:
24 For I tell you, 'that many prophets
and kings have desired to see those things
which ye see, and have not seen them;
and to hear those things which ye hear,
and have not heard them.
25 T And, behold, a certain lawyer stood
up, and tempted him, saying, * Master,
what shall I do to inherit eternal life 2
26 He said unto him, What is written in
the law 7 how readest thou ?
27 And he answering, said, "Thou shalt
love the Lord thy God with all thy heart,
a John 12. 31. & 16. 1 1. Rev. 9. 1. & 12. 8, 9.-b Mark 16. 18.
.Acts 28. 5.—c Exod. 32. 32. Ps. 69. 28. Isai. 4. 3. Dan. 12. 1.
Phil. 4. 3. Heb. 12. 23. Rev. 13.8. & 20. 12. & 21. 27.-d Matt.
11. 25.—e Matt. 28. 18. John S. 35. & 5. 27. & 17. 2.
f Many ancient copies add these words, And turning to his
disciples, he said.—g John 1. 18. & 6, 44, 46.-h Matt. 13. 16.--
i 1 Pet. 1. 10.—k Matt. 19. 16. & 22. 35.-1 Deut. 6, 5.
Verse 18. I beheld Satan] Or, Satan himself,
—row Xaraway, the very Satan, the supreme ad-
versary: falling, as lightning, with the utmost
suddenness, as a flash of lightning falls from the
clouds, and at the same time, in the most observa-
ble manner. The fall was both very sudden and
very apparent. Thus should the fall of the cor-
rupt Jewish state be, and thus was the fall of
idolatry in the Gentile world.
Verse 19. To tread on serpents, &c..] 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 subtle-
ty and venom of the old serpent, the devil, they
opposed him and his doctrine; and by trampling
on these, it is likely that he means, they should
get a complete victory over such : as it was an an-
cient custom to trample on the kings and gen-
erals 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 in a 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 the land, is
ordered to be registered, with the names of its
parents, and the time when born, baptized, or
registered; and this register is generally kept in
the parish church, or in some 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 improper-
ly, his name was sought out and erased from the
book, to prevent any confusion that might hap-
pen in consequence of improper persons laying
claim to an estate, and to cut off the wrºworthy
from the rights and privileges of the peaceable,
upright citizens. To this custom of blotting the
names of deceased and disorderly persons out of
the public registers, 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. Psal. lxix. 28. cir. 13. and in other places.
Verse 21. Rejoiced in spirit]. Was truly and
heartily joyous: felt an inward triumph. But
to rvivaart rº a y º gº, the Holy Spirit, is; the
reading here of BCDKL. six others; the three
Syriac, latter Persic, Coptic, AEthiopic, Armeni-
an, Vulgate, all the Itala except one, and Augus-
tin and Bede. These might be considered suf-
ficient 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 re-
vealing them to babes, not for hiding them from
the others. See on Matt. xi. 25.
Thou hast hid] That is, thou has not revealed
them to the scribes and Pharisees, who idolized
their own wisdom ; but thou hast revealed them
to the simple and humble of heart.
Verse 22. The Codex Alexandrinus, several
other very ancient MSS. and some ancient Ver-
sions, as well 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
WHITE 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 are 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, “Blessed is that generation which the
earth shall bear, when the King Messrah cometh.”
Verse 24. JMany 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
- 303
.Account of the
and with all thy soul, and with
all thy strength, and with all thy
mind; and “thy neighbour as
A. M. 4032.
A. D. 28.
An. Olymp.
CCI. 4
thyself.
28 And he said unto him, Thou hast an-
swered right: this do, and "thou shalt
live. -
29 But he, willing to “justify himself,
said unto Jesus, And who is my neigh-
bour? *
30 And Jesus answering said, A certain
man went down from Jerusalem to Jeri-
cho, and fell among thieves, which strip-
ped him of his raiment, and wounded him,
and departed, leaving him half dead.
31 And by chance there came down a
certain priest that way: and when he saw
him, "he passed by on the other side.
32 And likewise a Levite, when he was
at the place, came and looked on him,
CHAP. X.
good Samaritan.
and passed by on the other side. **, *.
33 But a certain *Samaritan, An Ólymp.
as he journeyed, came where he –$ººt-
was: and when he saw him, he had com-
passion on him, .
34 And went to him, and bound up his
wounds, pouring in oil and wine, and set
him on his own beast, and brought him to
an inn, and took care of him. -
35 And on the morrow when he departed,
he took out two ſpence, and gave them to
the host, and said unto him, Take care of
him; and whatsoever thou spendest more,
when I come again, I will repay thee.
36 Which now of these three, thinkest
thou, was neighbour unto him that fell
among the thieves 7
37 And he said, He that showed mercy
on him. Then said Jesus unto him, Go,
and do thou likewise.
a Lev. 19. 18.-b Lev. 18.5. Neh. 9. 29. Ezek. 20. 11, 18, 21.
Rom. 10. 5.
c 1 Ch. 16. 15.-d Ps. 38. 11.-e John 4. 9.—f See
Matt. 20, 2.
important subject explained at large, on Matt.
xxii. 37–40. o
Thy neighbour as thyself.] See the nature of
self-love explained on Matt. xix., 19. :
Verse 29. Willing to justify himself] Wish-
ing to make it appear that he was a righteous
man; and that consequently he was in the straight
road to the kingdom 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 imagin-
ed he had never been deficient in his conduct 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 Lev. xxix. 15, 16, 17, and 18.
But our Lord shows here, that the acts of kindness
which a man 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 necessity. As the word zraha’uoy
signifies one who is near, Angl. Sax, nehrca,
he that is next ; this very circumstance makes
any person our neighbour, whom we know ; and
if in distress, an object of our most compassionate
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 yourdwelling-place trans-
ferred to his native country. It is evident, that
our Lord uses, the word ºrahotov (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 wroxagoy; he threw out a
challenge, and our Lord took him up on his
own ground. See WAKE FIELD's Testament.
•A certain man went down from Jerusalem] Or,
•A certain man of Jerusalem going down to Jeri-
cho. This was the most public road in all Judea,
as it was the grand thoroughfare between these
ſ
two cities for the courses of priests, twelve thou-
sand of whom are said to have resided at Jeri-
cho. 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 robbe-
ries might have been committed on that very
road to which our Lord refers.
Verse 31. And by chance] Kara ovyºvglav
properly means the coincidence of time and cir-
cumstance. At the time in which the poor Jew
was half dead, through the wounds which he had
received, a priest came where he was. So the
priest's coming while the man was in that state,
is the coincidence marked out by the original
words.
Verses 31 and 32. Priest and Levite are men-
tioned here, partly because they were the most
frequent travellers on this road, and partly to
show that these were the persons who, from the
nature of their office, were most obliged to per-
form works of mercy; and from whom a person
in distress had a # to expect immediate suc-
cour 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 na-
tions. -
Verse 34. Powring in oil and wine] These,
beaten together, appear to have been used for-
merly, as a common medicine for fresh wounds.
Jłn inn] IIavá'oxenoy, from raw, all, and 383.0/zzt
I receive, because it receives all comers.
Verse 35. Two pence] Two denarii, about
jifteen 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 duty which one neighbour owes to
another ? *
Verse 37. He that showed mercy] Or, so much
nercy. His prejudice would not permit him to
- 30g
Christ is entertained
Ajº. 38 T Now it came to pass, as
Ajº. they went, that he entered into
a certain village : and a certain
woman named * Martha received him in-
to her house.
39 And she had a sister, called Mary,
a John 11. 1. & 12. 2, 3.
name the Samaritan, yet his conscience obliged
him to acknowledge that he was the only right-
eous person of the three.
Go, and do thou likewise.] Be even to thy ene-
my in distress as kind, humane, and merciful, as
this Samaritan was. As the distress was on the
part of a Jew and the relief was afforded by a
Samaritan, the lawyer, to be consistent with the
decision he had already given, must feel the
force of our Lord's inference, that it was his
duty to act to any person, of whatever nation or
religion he might be, as this Samaritan had
acted towards 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 infer-
ence drawn from it was only begging the ques-
tion; but as he was, in all probability, in posses-
sion of the fact himself, he was forced to ac-
knowledge the propriety of our Lord's infer-
ence and advice.
Those who are determined to find something
allegorical even in the plainest portions of
Scripture, affirm that the whole of this relation
is to be allegorically considered; and, according
to them, the following is the true exposition of
the text. The certain man means Adam—went
down, his fall—from Jerusalem, tºwnshi Moreh
shalom, he shall see peace, perfection, &c. mean-
ing his state of primitive innocence and excel-
lence—to Jericho, (nºw yareacho, his moon) the
transitory, and changeable state of existence in
this world—Thieves, sin and Satan—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
ceremonial law—passed by, either could not or
would not afford any relief; because by the law
is the knowledge of sin, not the cure of it. . .4
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 him-
self 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 was accomplished—went to him,
Christ first seeks the sinner, who through his
miserable estate, is incapable 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 he 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 ascended to the
ST. LUKE.
at the house of Martha,
"which also "sat at Jesus’ feet, A, MS.4%.
and heard his word. A: §º.
40 But Martha was cumbered ºf .
about much serving, and came to him,
and said, Lord, dost thou not care that
my sister hath left me to serve alone?
b I Cor. 7. 32, &c.—c Luke 3. 35. Acts 22. 3.
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 edification of the church of Christ—take
care of him, as they are God's watchmen and
God's stewards, they are to watch over the flock
of Christ, and give to each his portion of meat
in due season. What thow spendest more, if
thou shouldest lose thy heglth and life in this
work—when I come again, to judge the world, I
will repay thee, I will reward thee with an eter-
mity 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
rºº X-
erse 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. xii. 2. then this must have
happened later than Luke places it: because in
chap. xix. 29. he represents Jesus as having
arrived before 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, wreſe%aro, she
received 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 Lazarus and sister Mary
lodged. -
Verse 39. Sat at Jesus’ feet] This was the
posture of the Jewish scholars, while listening
to the instructions of the Rabbins. It is in this
sense that St. Paul says he was brought up at the
FEET of Gamaliel, Acts xxii. 3.
Verse 40. JMartha was cumbered] IIeguezzra‘ro,
perplexed, from regu, about, and argo, I draw:
She was harassed with different cares and
employments at the same time; one drawing
one way, and another, another. A proper de-
scription of a worldly mind: but in Martha's
favour it may be justly said, that all her anxiety
was to provide suitable and timely entertain-
ment for our Lord and his disciples; for this is
the sense in which the word diazoviay, serving,
should be taken. And we should not, on the
merest supposition, attribute earthly-mindedness
to a woman whose character stands unimpeach-
able 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. - e
Dost thou not carel Dost thou not think it
400
His discourse to her
A, M.40.2 bid her therefore that she help
A. D. 28.
An Olymp. Ine. i
–88 tº 41 And Jesus answered and said
unto her, Martha, Martha, “thou art careful
CHAP. X.
and her sister JMary.
and troubled about many things. A.M., 4:2.
28.
42 But'onethingisneedful; and & §: *
4.
Mary hath chosen that good part, ºt-
which shall not be taken away from her.
a Matt. 7. 21. Ps. 27. 4.
wrong, that my sister thus leaves me to provide
and prepare this supper alone?
Help me..] Xuwayraaghrau, from avy, together,
and gyruaxºgayogau, to support. The idea is ta-
ken 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 ne-
cessity and importance of the case demand.
Verse 41. Thou art careful and troubled] Thou
art distracted, Azeglązyże, thy mind is divided (see
on Matt. xiii. 22.) in consequence of which, rug-
Azén, thou art disturbed, thy spirit is thrown in-
to a tumult.
JAbout 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 a new 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.
JMary hath chosen that good p. That is, of
hearing my word, of which she shall not be de-
prived; it being at P. of infinitely greater
importance to attend to my teaching, than to at-
tend to any domestic concerns. While thou art
busily employed in providing that portion of per-
ishing food for º: 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-de-
nial; he and his disciples were contented with a
little, and sumptuous entertainments are con-
demned by the spirit and design of his Gospel,
JMultos morbos, multa fercula fecerunt. SENEcA.
“Many dishes, many diseases.”
Bishop PEARCE remarks, that the word 2.8-ia,
needful, is used after the same manner for want
of food, in Mark xi. 25. where of David it is said,
x.gºtay 27xe, 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
b Matt. 6. 19, 21. & 16. 26. 2 Cor. 5. 16.
when they suppose that by one thing needful, our
Lord means the salvation of the soul. To attend
to this, 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 prejudice from the common use of the words
in this way that could make such an interpreta-
tion tolerable. KYPKE in loc. has several methods.
of interpreting this passage. Many eminent
commentators, both ancient and modern, consi-
der the text in the same way I have done. But
this is termed by some “a frigid method of ex-
plaining the passage;” well, so let itbe, but he that
fears God will sacrifice every thing at the shrine
of TRUTH. I believe this alone to be the true
meaning of the place, and I dare not give it any
other. Bengelius points the whole passage thus :
JMartha, JMartha, thou art careful and troubled
about many things : but one thing is needful.-
JWow, JMary hath chosen that good portion, which,
shall not be taken away from her.
That the salvation of the soul is the first and
greatest of all human concerns, every man must
acknowledge who feels that he has a soul : and
in humility of mind to hear Jesus, is the only
way of getting that acquaintance with the doc-
trine of salvation without which how can he be
saved 2 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 application
for the true riches. The whole, says Christ, need
not the physician, but those who are sick.-
Martha #. 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 intimation
that she was either worldly-minded, or careless
about her soul : nor was she at this time impro-
perly employed, only so far as the abundance of
her affection led her to make a greater provision
than was necessary 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 occasion, better.
CHAPTER XI.
Christ teaches his disciples to pray, 1–4. Shows the necessity of importunity in prayer, 5–13. Casts out
a dumb demon, 14. The Jews ascribe this to the power of Beelzebub ; our Lord vindicates his conduct,
15–23. Miserable state of the Jews, 24–26.
Who they are that are truly blessed, 27, 28. He preaches
to the people, 29–36. A Pharisee invites him to dine with him, who takes offence because he washed not his
hands, 37, 38. Our Lord exposes their hypocrisy, 39–44. He denounces woes against the lawyers, 45
-52. . The scribes and Pharisees are greatly offended, and strive to entangle him in his words, 53, 54.
) 40t
Vol. I. ( 51
Christ teaches his
*.*.*.*. A ND it came to pass, that as
An Óivmp. he was praving in a certain
§cº p y ng II] a
*===ws
& place, when he ceased, one of
his disciples said unto 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 will be done, as in heaven,
so in earth.
3 Give us * day by day our daily bread.
4 And forgive us our sins; for we also
forgive every one that is indebted to us.
And lead us not into temptation; but de-
liver us from evil. -
5 And he said unto them, Which of you
shall have a friend, and shall 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
ST. LUKE.
disciples to pray.
7 And he from within shall an- ; *, *.
swer and say, Trouble me not : An ºlymp.
the door is now shut, and my –$ººl.
children are with me in bed; I cannot rise
and give thee.
8 I say unto you, "Though he will not
rise and give him because he is his friend,
yet because of his importunity he will
rise and give him as many as he need-
eth.
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 he that seeketh findeth ; and to him
that knocketh it shall be opened.
11 * If a son shall ask bread of any of
you that is a father, will he give him a
stone 7 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
& offer him a scorpion ?
a Matt. 6.. 9.-b Or, for the day.—c Or, out of his way.—d Ch. 18.
1, &c. -
e Matt, 7.7. & 21, 22. Mark 11. 24. John 15. 7. James 1.6.
1 John S. 22.-f Matt. 7, 9,-g Gr, give.
NOTES ON CHAPTER XI.
Verse 1–5. Teach ws to pray] See the nature
of prayer, with an ample explanation of the dif-
ferent 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 pass-
over, and this in Luke was given probably after
the third pass-over, between the feast 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 prin-
cipally from the desire of rendering this similar
to that in Matthew. Attempts of this nature have
given birth to multitudes of the various readings
in the MSS. of the New Testament. 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 obsessions: he thinks that the meaning
is too much softened by our translation. Deliver
wg from evil, is certainly a very inadequate ren-
dering of £voai Haag azro row royngow; literally,
Deliver w8 from the wicked one.
Verse 6. In his journey is come] Or, perhaps
more literally, A friend of mine is come to me
out of his way, aft očov, which renders the case
more urgent—a friend of mine benighted, bela-
ted, and who has lost his way, is come unto me.
This was a strong reason why he should have
..prompt relief.
Verse 7. Jºſy children are with me in bed] Or,
I and my children are in bed : this is Bishop
PEARCE’s translation, and seems to some prefer-
able to the common one. See a like form of
speech in 1 Cor. xvi. 11. and in Eph. iii. 18.—
4 G)
arºs
However, we may conceive that he had his little
children ra. wratóia in bed with him ; and this
heightened the difficulty of yielding to his neigh-
bour's request.
But if he persevere knocking : (At si ille per-
severaverit pulsans.) This sentence is added to
the beginning of ver. 8. by the Armenian, Pul-
gate, four copies of the Itala, Ambrose, Augustin,
and Bede. On these authorities, (as I find it in no
Greek MS.) I cannot insert it as a part of the
original text; but it is necessarily implied ; for
as Bishop Pearce justly observes, unless the man
in the parable be represented as continuing to
solicit his friend, he could not possibly be said to
use importunity : 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 proportion to the
sense men have of their necessity and importance-
See this subject explained Matt. vii. 7, 8.
Verse 12. Offer him a scorpion?] ×ogºruoy, the
Greek etymologists derive the name from a kogirić-
ty roy toy, scattering the poison. But is there any
similitude between a scorpion and an egg, that the
one might be given and taken in the place of the
other ? We know there is the utmost similitude
between some fish, especially those of the eel kind,
and serpents: and that there are stones exactl
similar to bread, 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
The miserable state of
A, M.40%. 13 If ye then, being evil, know
A. D. 29. & wº
A. oiyº. how to give good gifts unto your
99". children: how much more shall
your heavenly Father give the Holy Spirit
to them that ask him 7
14 T * 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 gasteth
out devils through Beelzebub the chief
of the devils.
16. And others, tempting him, “sought
of him a sign from heaven.
17 *But he, knowing their thoughts,
said unto them, Every kingdom divided
against itself is brought to desolation;
and a house divided against a house fall-
eth.
13 If Satan also be divided against him-
self, how shall his kingdom stand 7 be-
cause 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?
therefore shall they be your judges.
20 But if I 5 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 ‘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
CHAP. XI.
the unbelieving Jews.
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 it
swept and garnished.
26 Then goeth he, and taketh to him
seven other spirits more wicked than him-
self; and they enter in, and dwell there:
and " the last state of that man is worse
than the first. g
27 T And it came to pass, as he spake
these things, a certain woman of the com-
pany lifted up her voice, and said unto
him, "Blessed is the womb that bare thee,
and the paps which thou hast sucked.
28 But he said, Yea, 9 rather, blessed
are they that hear the word of God, and
keep it.
29 T P And when the people were ga-
thered 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
Ninevites, 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, be-
hold, a greater than Solomon is here.
a Matt. 9. 32. & 12. 22.-b Matt. 9. S4. & 12. 24.—c Gr. Beel-
zebut, and so Ver. 18, 19.-d Matt. 12. 38. & 16. 1.-e Matt. 12.
25. Mark 3. 24.—f John 2. 25.-g Exod. 8. 19.-h Matt. 12. 29.
IMark 3. 27.
i Isai. 53. 12. Col. 2. 15.-k Matt. 12. 30.-l Matt. 12. 4S.–
m John 5. 14. Hebr. 6. 4. & 10. 26. 2 Pet. 2. 20.-n Ch. 1, 28,
48.—o Matt. 7. 21. Ch. 8. 21. James 1. 25.-p Matt. 12. 38, S9.—
r Jonah 1. 17. & 2. 10.—s 1 Kings 10. 1.
brings forth a number of eggs, out of which the
young ones are hatched. If he ask an egg,
will he for one that might nowrish him, give him
that of a serpent. But Bochart states that the bo-
dy of a scorpion is like to an egg, especially if it
be a white scorpion, which sort Nicander, Ælian,
Avicenna, and others, maintain to be the first spe-
cies. JNor do scorpions differ much in size from
an egg in Judea, if we may credit what the monks
of jīssua say, that there are about Jerusalem, and
through all Syria, great scorpions, &c. Hieron.
1. 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 legs
and tail of the former be taken away; but how
there can be a resemblance any other way, I
lºnow not.
Verse 13. The Holy Spirit] Or, as several
MSS. have it, ºvevaa ayatov, the good spit. See
on Matt. vii. 11.
Yºº 14. Casting out a devil] See on Matt.
Xil. º.
Verse 19. Beelzebub] See on Matt. x. 25.
Verse 20. Finger of God] See on Exod. viii. 19.
Verse 24. When the unclean spirit] See on
Matt. xii. 43.
Verse 27. A certain woman—lifted 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 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 unblame-
able #.
‘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 ;
south, and the men of this race shall rise up in
judgment, &c. See the note on ver. 7. The 32d
verse may be read in the same way.
*
Hypocrisy and condemnation
*.*.*.*. 32 The men of Nineveh shall
Ajymp. rise up in the judgment with this
* - generation, and shall condemn
it: for * they repented at the preaching
of Jonas; and, behold, a greater than Jo-
nas is here.
33 * No man, when he hath lighted a
candle, putteth it in a secret place, nei-
ther under a " bushel, but on a candle-
stick, that they which come in may see
the light.
34 "The light of the body is the eye:
therefore when thine eye is single, thy
whole body also is full of light: but when
thine eye is evil, thy body also is full of
darkness.
35 Take heed therefore that the light
which is in thee be not darkness.
36 If thy whole body therefore 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.
ST. LUKE.
of the Pharisees.
, 37 ...And as he spake, a cer. A.M. º.
tain Pharisee besought him to A. j.
dine with him: and he went in, -ºº º
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 wick-
edness.
40 Ye fools, did not he that made that
which is without make that which is with-
in also }
41 'But rather give alms" of such things
as ye have ; and, behold, all things are
clean unto you.
42 "But wounto 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,
a Jonah 3. 5.-b Matt. 5. 15. Mark 4. 21. Ch. 8. 16.-c See
Matt. 5. 15.—d Matt. 6. 22.—c Gr, a candle by its bright shining.
f Mark 7, 8.-g Matt. 23. 25.-h Tit. 1, 15.-i Isai. 58. 7. Dan.
4. 27. Ch. 12. 33.—k Or, as you are able.—l Matt. 23. 23.
Verse 33. JNo man, when he hath lighted, &c.]
See on Matt. v. 15. Our Lord intimates that if
he worked a miracle among such an obstimate
people, who were determined to disbelieve eve-
ry evidence of his Messiahship; he should act
as a man who lighted a candle and then covered
it with a bushel, which must prevent the accom-
plishment of the end for which it was lighted. See
also on Mark iv. 21, &c.
Verse 34. The light of the body is the eye]
Or, the eye is the lamp of the body. See on Matt.
vi. 22, &c.
The 35th and 36th verses are wanting in some
MSS. and are variously read in others.
Vere 36. The whole shall be full of light] Or,
altogether enlightened; i. e. when the eye is per-
fect, it enlightens the whole body. Every ob-
ject within the reach of the eye, is as completely
seen as if there was an eye in º part. So the
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 importance to have the soul pro-
perly influenced by the wisdom that comes from
above. The doctrine that is contrary to the Gos-
pel may say, ignorance is the mother of devo-
tion ; but Christ shows that there can be no devo-
tion without heavenly light. Ignorance is the
mother of superstition; but with this the heaven-
ly light has nothing to do.
Verse 37. To dine], Owo; agishah. The word
agta Tsuy signifies the first eating of the day—
he Jews made but two meals in the day: their
agio roy, may be called their breakfast or their
dinner, because it was both, and was but a slight
meal. Their chief meal was their d'uaryoy or sup-
per, 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 «guaror, 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 PE ARCE.
Verse 38. First washed] See on Mark vii. 2–4.
Verse 39. Ye—make clean the outside] See on
Matt. xxiii. 25.
Verse 40. Did not he that made that which is
without] Did not the maker of the dish form it so
both outwardly and inwardly, as to answer the
purpose for which it was made 2 And can it an-
swer this purpose, without being clean in the in-
side as well as on the outside P 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 accom-
plished by you, while you only attend to external
legal purifications, your hearts being full of ra-
pine and wickedness? How unthinking are you
to imagine, that God can be pleased with this
outward purification, when all within is unholy
Verse 41. Give alms of such things as ye
have] Meaning, either what was within the dish-
es spoken of before ; or what was within their
houses, or power: or what they had at hand, for
so tra eyoyºra 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 bless-
ing of God in your basket and store, and every
thing will be sanctified to you. These verses
are very difficult, and are variously translated
and interpreted by critics and divines. I have
given what I believe to be our Lord's meaning, in
the preceding paraphrase. For a description of the
rapine, &c. of the Pharisees, see on Matt. xxiii. 25.
erse 42. Ye tithe mint and rue] See on
Matt. xxiii. 23.
The wickedness and
**, *, and not to leave the other un-
An. Ölymp. done. -
coil tº 43 a Wo unto you, Pharisees'
for ye love the uppermost seats in the sy-
nagogues, and greetings in the markets.
44 b Wo unto you, scribes and Phari-
sees, hypocrites for ye are as graves
which appear not, and the men that walk
over them are not aware of them.
45 Then answered one of the lawyers,
and said unto him, Master, thus saying
thou reproachest us also. -
46 And he said, Wo unto you also, ye
lawyers! " 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 se-
pulchres 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 build their sepul-
chres.
CHAP. XI.
condemnation of the lawyers, &c.
49 Therefore also said the wis- *.*.*.*.
dom of God, ‘ I will send them A. ºlymp.
prophets and apostles, and some I. 1.
of them they shall slay and persecute :
50 That the blood of all the prophets
which was shed from the foundation of
the world, may be required of this gene-
ration ;
51 From the blood of Abel unto " the
blood of Zacharias, which perished be-
tween the altar and the temple: verily I
say unto you, It shall be required of this
generation.
52 Wo 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 'seeking to
catch something out of his mouth, that
they might accuse him.
a Matt. 23. 6. Mark 12. 38, 39.—b Matt. 28. 27.-c Ps. 5, 9.
d Matt. 23. 4.—e Matt. 28. 29.
f Matt. 23. 34.—g Gen. 4.8.—h 2 Chron. 24.20, 21.-i Matt. 23.13.
k Or, forbad.—l Mark 12. 13
Verse 43. Ye love the uppermost seats.] Every
one of them affected to be a ruler in the syna-
gogues. See on Matt. xxiii. 5.
Verse 44. Ye are as graves which appear not]
In Matt. xxiii. 27. our Lord tells them that they
exactly resembled whitewashed 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 walked over
them, did not consider what corruption was with-
in : so they, under the vail of hypocrisy, covered
their imiquities, so that those who had any inter-
course or connexion with them, did not perceive
what accomplished knaves they had to do with.
Verse 45. Thou reproachest us] He alone who
searches the heart, could unmask these hypo-
crites ; and he did it so effectually that their own
consciences acknowledged their guilt, and re-
echoed their own reproach.
Verse 46. Ye lade men with burdens] By in-
sisting 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 acknow-
ledge 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 degenerated, that ye are as capable
of murdering a prophet now, as they were ; 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 occa-
sion : and this interpretation of the words is
agreeable to that of Matthew, who makes Jesus
speak in his own person : wherefore 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
uya, 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. 17. Rom. v. 20.
| xi. 11. 1 Cor. i. 15, 31, &c.
Verse 51. From the blood of Abel] See this
subject explained at large on Matt. xxiii. 34.
equired] Ex&nth9haerau, may be translated
either by the word, visited or revenged, and the
latter word evidently conveys the meaning of our
Lord. They are here represented as having this
blood among them ; and, it is intimated, that God
will come by and by to require it, and to in-
quire how it was shed and to punish 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 in-
to it. See on Matt. xxiii. 13.
Verse 53. Began to urge him vehemently]
Artyo; syszely, they began to be furious. They
found themselves completely unmasked in the
presence of a vast concourse of people. See chap.
xii. 1. (for we cannot suppose that all this con-
versation passed while Christ was at meat in the
Pharisee's house, as Matthew, chap. xxiii. 25.
shows that these words were spoken on another
occasion.) They therefore question him on a va-
riety of points, and hope, by the multitude and
impertinence of their questions, to puzzle or ir-
ritate him, so as to induce him to speak rashly (for
405
Christ preaches
this is the import of the word awosop, wrićely) that
they might find some subject of accusation
against him. See Wetstein and Kypke.
A minister of the Gospel of God should,
above all men, be continent of his tongue: his
enemies, in certain cases, will crowd question
upon question, in order so to puzzle and con-
found him, that he may speak unadvisedly with
his lips, and thus prejudice the truth he was
labouring to promote and defend. The follow-
ing 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
ST. LUKE,
against hypocrisy.
thy light upon those who have to defend them-
selves against subtle and deceitful men Raise
and animate their hearts that they may not be
Wanting to the cause of truth. Guide their
tongue that they may not be deficient in pru-
dence, nor expose thy truth by any indiscretions
or unseasonable transports of zeal. Let meek-
ness, gentleness, and long-suffering, influence
and direct their hearts, and may they ever feel
the full weight of that truth, the wrath of man
worketh not the righteousness of God ºf The
following advice of one of the ancients is good :
2th&t edgato; as awkway rura'ozavoc, zaxov 22g
aSantov degeo Salt was vux&y. “Stand thou firm
as a beaten anvil: for it is the part of a good
soldier to be flayed alive, and yet conquer.”
CHAPTER XII.
Christ preaches to his disciples, against hypocrisy, and against timidity in publishing the Gospel, 1—5.
Eaccites them to have confidence in Dvine Providence, 6, 7.
Of the blasphemy against the Holy Ghost, 10. Promises direction and
Warns the people against eovetousness, 13–15. Parable of the rich
man who pulled down his granaries to build greater, 16–21.
betraying his cause, 8, 9.
support in persecution, 11, 12.
Warns them against denying him, or
Cautions against carking cares and
anarieties, 22–32. The necessity of living to God, and in reference to eternity, 33–40. At the
request of Peter, he further earplains the preceding discourse, 41–48.
duced by the preaching of the Gospel, 49–53. The signs of the times, 54–57.
The effects that showld be pro-
The necessity of being
prepared to appear before the judgment-seat of God, 58, 59.
Aº. N * the mean time, when there
c)
Atºp were gathered together an
99" | innumerable multitude of peo-
ple, insomuch that they trode one upon
another, he began to say unto his disci-
ples 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.
4 " And I say unto you, emv A. M. 4038.
fiend."b. . . . . ;
that kill the body, and after that 9°º
have no 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
' farthings, and not one of them is forgot-
ten before God 2
7 But even the very hairs of your head
are all numbered. Fear not, therefore ;
ye are of more value than many spar-
I'OWS, -
a Matt. 16.6. Mark 8, 15.—b Matt, 16. 12–8 Matt. 10.26. Mark
4. 22. Ch. 8. 17.
d Matt. 10, 28. Isai. 51. 7, 8, 12, 13. Jer, 1.8.-e John 15. 14, 13.
f See Matt. 10. 29.
NOTES ON CHAPTER XII.
Verse 1. An innumerable multitude of pºp",
Tay avgladay row oxxov, myriads of people.
myriadis ten thousand, and myriads must, at the
véry 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 occa-
sion, and many of them were deeply instructed
by the very important discourse which our Lord
delivered. * e
Leaven of the Pharisees] see Matt. xvi. 1–12.
Which is hypocrisy..] These words are sup-
posed by some to be an addition to the text,
because it does not appear that it is their hypo-
crisy, which Christ alludes to, but their false
doctrines. They had, however, a large portion of
both. w
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 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 lose, and one soul to save; and it is madness to
sacrifice the salvation of the soul, to the preser-
vation of the life. -
Verse 6. Are not five sparrows sold for two
farthings?] 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 propor-
tion: for one farthing you could get but two,
while for *ſºns; 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,
406
He exhorts his disciples
A. M. 4038. 8 a. Also I say unto you, Who-
A. D. 29.
A. biºn, soever shall confess me before
–99: " men, him shall the Son of man
also confess 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 for-
given him; but unto him that blasphemeth
against the Holy Ghost, it shall not be
forgiven. -
1 ſ “And when they bring you unto the
synagogues, and unto magistrates and pow-
ers, take ye no thought how or what thing
ye shall answer, or what ye shall say:
12 For the Holy Ghost shall teach you
in the same hour what ye ought to say.
13. T And one of the company said unto
him, Master, speak to my brother, that he
divide the inheritance with me.
14 And he said unto him, "Man, who
CHAP. XII.
to confidence in God.
e tviriar A. M. 4033.
made me a judge or a divider *, *, *.
over you ? Aºyºr.
15 And he said unto them, “Take —ºtt-
heed, and beware of covetousness; for a
man's life consisteth not in the abundance
of the things which he possesseth. . . . .
16 And he spake a parable unto them,
saying, The ground of a certain rich man
brought forth plentifully : , , ,
17 And he thought within himself, say-
ing, What shall I do, because I have no
room where to bestow my fruits 2
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.
20 But God said unto him, Thou fool,
a Matt. 10. 32. Mark 8. 38. 2 Tim. 2. 12, 1 John 2. 23.-b Matt. 18.
81,32. Mark 3. 28, 1 John 5, 16.
c Matt. 10. 19. Mark 13.11. Ch. 21. 14.—d John 18. 36.-e 1 Tim. 6.
7, &c.—f Riccles. 11.9. Ecclus. 11. 19. 1 Cor. 15. 32. James 5.5.

and fears that º 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.
Verse 8. Shall confess] See on Matt. x. 32, 33.
Verse 10. Him that blasphemeth] See the sin
ogainst the Holy Ghost explained, Matt. xii. 32.
Verse 1 1. 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 covetous-
ness cancels all bonds and obligations; 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. PEARce.
A minister of Christ ought not to concern himself
with secular affairs, any further than charity and
the order of discipline 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 minis-
£ers 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 consequently the opportunity of doing good
to the party against 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 satisfaction or acquies-
cence of both parties.
Verse 15. Beware of covetousness] Or rather,
beware of all inordinate desires. add arzah;,
all, on the authority of ABDKLM—Q. twenty-
three others, both the Syriac, all the Persic, all
the Arabic, Coptic, JEthiopic, Armenian, Vulgate,
all the Itala, and several of the primitive Fathers.
Inordinate desires. IIaeoysétat, from araetov,
more, and exely, to have, the desire to have more .
and more, let a person possess whatever he may.
Such a disposition of mind is never satisfied; for
as soon as one object is gained, the heart goes out
after another.
Consisteth not in the abundance] Thät is, de-
pendeth not on the abundance. It is not superflui-
ties that support man's life, but necessaries.
What is necessary, God gives liberally : what is
superfluous, he has not promised. OT Call 3.
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
763 T.
y 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, &c.] 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 lives are both taken away.
Verse 19. Soul, thou hast much goods] Great
possessions are generally accompanied with pride,
idleness, and luxury; and these are the greatest
enemies to salvation. Moderate poverty, as one
justly observes, is a great talent in order to salva-
tion ; but it is one which nobody desires.
Take thire ease, eat, drink, and be merry..] This .
was exactly the creed of the ancient atheists and
Epicureans. Ede, bibe, lude; post mortem nulla.
voluptas. What a wretched portion for an im-
mortal spirit ! and yet those who know not God
have no other, and many of them not even this.
Verse 20. Thou fool!] to imagine that a man's
comfort and peace can depend upon temporal
things or to suppose that these can satisfy the
wishes of an immortal spirit.
A
407
We must not distrust
**, *, this night ºthy "soul shall be
A. ºlymp. required of thee: “then whose
—Sºlº tº shall those things be which thou
hast provided ?
21 So is he that layeth up treasure for
himself, " and is not rich toward God.
22 T And he said unto his disciples,
Therefore 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 is more than raiment.
24 Consider the ravens, for they neither
sow nor reap; which neither have store-
house nor barn; and ' God feedeth them:
how much more are ye better than the
fowls 2
25 And which of you with taking thought
can add to his stature one cubit 2
26 If ye then be not able to do that thing
which is least, why take ye thought for the
rest ?
ST. LUKE.
the goodness of God.
27 Consider the lilies how they A. M. 4038.
grow : they toil not, they spin A: ºr.
not; and yet I say unto you, that - Sºlº
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
doubtful 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 'it is your
Father's good pleasure to give you the
kingdom.
33 T. “Sell that ye have, and give alms;
a Or, do they require thy soul.—b Job 20. 22, & 27, 8. Ps. 52.7.
James 4. 14.—c Ps. 39. 6. Jer. 17. 11.-d Matt. 6. 20. Ver. 33.
3 Tim. 6. 18, 19. James 2.5.
e Matt. 6. 25.-f Job 38.41. Ps. 147. 9.—g Or, live not in care-
jul suspense.—h Matt. 6. 33.-i Matt. 11.25, 26.-k Matt. 19. 21.
Acts 2.45. & 4. S4.
This night] How awful was this saying ! He
had just made the necessary arrangements for the
gratification of his sensual appetites; and in the
very night in which he had finally settled all his
lans, his soul was called into the eternal world !
hat 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 accom-
pany 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 waveth rich by his wariness and
pinching, and this is the portion of his reward:
Whereas he saith, I have †. 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
eace and salvation of God, shall, sooner or later,
{. surprised in the same way.
Layeth up treasure for himself] This is the es-
sential characteristic of a covetous man; he de-
sires riches; he gets them; he lays them up, not
for the necessary uses to which they might be de-
voted, but for himself; to please himself, and to
gratify his avaricious soul. Such a person is com-
monly called a miser, i.e. literally, a wretched,
miserable man.
Verse 22. Take no thought] Be not anariously
cº See on Matt. vi. 25.
erse 25. To his stature one cubit 2] See on
|Matt. vi. 27.
Verse 28. Into the oven] See the note on Matt.
i. 30.
Verse 29. JWeither be ye of doubtful mind.] Or,
in anarious suspense, ºwn ºersagićegée. Raphelius
gives several examples to prove that the meaning
of the word is, to have the mind agitated with use-
?ess thoughts and vain imaginations concerning
V
food, raiment, and riches, accompanied with per-
petual uncertainty.
Verse 30. The nations of the world seek after]
Or, earnestly seek, sarićhrai, from era, above, over,
and Čhread, I seek : to seek one thing after another,
to be continually and eagerly coveting. This is
the employment of the nations of this world, utter-
ly regardless of God and eternity . It is the es-
sence of Heathenism 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 P
Dr. Lightfootobserves on this place, that zoo'Azos,
the world, and duay, world or age, have a meaning
in the Sacred Writings which they have not in
profane authors. Atoy has relation to the Jewish
ages, and zoo/woº to the ages that are not Jewish :
hence by a vyraxeta row auovos, Matt. xxiv. 3. is
meant the end of the Jewish age or world: and reo
Xeoway awaytay, 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 un-
derstood only of the Gentiles,
Verse 32. Fear not, little flock] Or, very little
flock, ºro auxgoy wrotºxylov. . 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 lite-
rally true, yet we may say that the number of
genuine believers has been, and is still, small in
comparison of heathens and false Christians. .
It is your Father's good pleasure] Evdowngºy, it
hath pleased, &c. though this tense joined with an
infinitive, has often the force of the present. Qur
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 smallness of your number cannot
hurt you, for Omnipotence itself has undertaken
your cause. -
Verse 33. Sell that ye have] Dispose of your
408
The necessity of preparing
A; M: 4°33. * provide yourselves bags which
JA. D. 29. g
A. olymp. wax not old, a treasure in the
–88 tº heavens that faileth not, where
no thief approacheth, neither moth cor-
rupteth.
34 For where your treasure is, there
will your heart be also. '
35 T "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 knocketh, they may open unto him
immediately. •. *
37 "Blessed are those servants, whom
the lord when he cometh shall find watch-
ing: verily I say unto you, that he shall
gird himself, and make them to sit down to
meat, and will come forth and serve them.
38 And if he shall come in the second
watch, or come in the third watch, and
find them so, blessed 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,
CHAP. XII.
for death and judgment.
and not have suffered his house *, *, *.*
to be broken through. An Óiyar.
40 Beye therefore ready al- -ºtt
so : for the Son of man cometh at an
hour when ye think not.
41 T Then Peter said unto him, Lord,
speakest thou this parable unto us, or even
to all 7
42 And the Lord said, & Who then is
that faithful and wise steward, whom his
lord shall make ruler over his household,
to give them their portion of meat in due
season 7 -
43 Blessed is that servant, whom his
Lord when he cometh shall find so doing.
44 "Of a truth I say unto you, that he
will make him ruler over 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
a Matt. 6. 20. Ch. 16. 9. 1 Tim. 6. 19.-bºph. 6. 14. 1 Pet. 1.
13.—c Matt. 25.1, &c.—d Matt. 24. 46.-e Matt. 24. 43. 1 Thess.
5. 2. 2 Pet. S. 10. Rev. S. 3. & 16. 15.
fMatt. 24, 44. & 25. 18. Mark 13. 33. Ch. 21. 34, 36. 1 Thess.
5. 6. 2 Pet. 3. 12.-g Matt. 24, 45. & 25. 21. 1 Cor. 4. 2.-h Matt.
24. 47.-i Matt. 24. 48.
goods. Be not like the foolish man already men-
tioned, who laid up the produce of his fields, with-
out 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, lendeth
unto the Lord; and he may rest assured, that what-
ever, for Christ's sake, he thus lays out, it will be
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 dwell-
eth. 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. “I am here; but my heart is
at home, i. e. with my money.”
Verse 35. Let your loins] Be active, diligent,
determined, ready; let all hindrances be remo-
ved out 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
celebrated, 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
VoI. ( 52
countries; and which, in travelling and serving,
were tucked up in their belts. That those among
the Romans who waited on the company at table
were girded, and had their clothes tucked up, ap-
pears from what Horace says, Sat. b. vi. ſ. 107.
veluti SUCCINCTUS cursitat Hospes, he runs about
like a girded waiter; the host himself often per-
formed this office. And ibid. viii. 10, puer alté
cinctus ; and that the same custom prevailed
among the Jews, appears from John xiii. 4, 5. and
Luke xvii. 8. From this verse we may gather
likewise, that it was the custom of those days, as
it was, not long since, among us, for the bride-
groom, at the wedding supper, to wait as a servant
upon the company. 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
parts of this bad minister's conduct pointed out
on Matt. xxiv. 48, 49.
Verse 46. With the unbelievers.] Or rather,
the unfaithful : roy arisov. Persons who had the
light and knowledge of God's woºd; but made
an improper use of the privileges they received.
The persons mentioned here, differ widely from
wnbelievers or infidels, viz, those who were in a
409
The effects which would be
*.*.*.* at an hour when he is not aware,
An olymp. 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, nei-
ther did according to his will, shall be
beaten with many stripes.
48 ° But he that knew not, and did com-
mit things worthy of stripes, shall be beat-
en with few stripes. For unto whomso-
ever much is given, of him shall be much
required: and to whom men have com-
mitted much, of him they will ask the more.
49 || “I am come to send fire on the
earth; and what will I, if it be already
kindled !
50 But * I have a baptism to be baptized
with ; and how am I straitened till it be
accomplished -
51 * Suppose ye that I am come to give
peace on earth 2 I tell you, Nay; " but
rather division :
52 "For from henceforth there shall be
five in one house divided, three against
ST. LUKE. produced by preaching the Gospel.
two, and two against three: *, *, *.
53 The father shall be divided A. Siyº.
against the son, and the son –ººt *-
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 T And he said also to the people,
* When ye see a cloud rise out of the
west, straightway ye say, There cometh a
shower; and so it is. -
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 !
57 | Yea, and why even of yourselves
judge ye not what is right !
58 ' When thou goest with thine adver-
sary to the magistrate, " as thou art in the
way, give diligence that thou mayest be
delivered from him lest he hale thee to
a Or, cut him off. Matt. 24.51.—b Numb. 15. 30. Deut. 25. 2.
John 9. 41. & 15. 22. Acts 17. 30. James 4. 17.-c Lev. 5. 17.
1 Tim. 1. 13.-d Ver. 51.-e Matt. 20. 22. Mark 10. S8.
state of heathenism, because they had not the
revelation of the Most High; the latter linew
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 P Answer. By dou-
bling the crime. He received forty for each crime,
if he were guilty of two offences, he might re-
ceive fourscore. See Lightfoot.
Verse 48. Shall be beaten with few) For petty
offences the Jews in many cases inflicted so few
as four, five, and six stripes. See examples in
Lightfoot.
From this and the preceding verse we find, that
it is a crime to be ignorant of God's will ; be-
cause to every one God has given less or more of
the means of instruction. Those who have had
much light, or the opportunity of receiving much,
and have not improved 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 º: only for the abuse of
the knowledge they possessed.—See at the end
of the chapter.
Verse 49. I am come to send fire] See this sub-
ject largely explained on Matt. x. 34, &c. . From
the connexion in which these words stand, both
in this place and in Maºw, it appears as if our
41
f Or, pained.—g Matt. 10. 84. Ver. 49.-h Mic. 7. 6....John 7.
43. & 9. 16. & 10. 19.—i Matt. 10. 35.-k Matt. 16. 2.-1 Prov. 25.
8. Matt. 5. 25.-m See Ps. 32. 6. Isai. 55. 6.
Lord intended by the word fire, not only the con-
suming influence of the Roman sword ; but also
the influence of his own Spirit in the destruction
of sin. In both these senses this fire was alrea-
dy 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 burn up till after
the Jews have put me to death :, then the Roman
sword shall come, and the spirit of judgment,
burning, and purification, shall be poured out.
Verse 51. To give peace] See Matt. x. 34.
Verse 52. Five in one house divided] See on
Matt. x. 35, 36.
Verse 54. A cloud rise] See on Matt. xvi. 2, 3.
Verse 56. This time 2] Can ye not discover
from the writings of the prophets, and from the
events which now take place; that this is the
time of the Messiah, and that I am the very per-
son foretold by them 2
Verse 57. And why—judge yel Even without
the express declarations of the prophets, ye
might, from what ye see and hear yourselves, dis-
cern that God has now visited his people in such a
manner as he never did before.
Verse 58. When thou goest with thine adversa-
ry] . This and the next verse are a part of our
Lord's sermon upon the mount. See them ex-
plained Matt. v. 25, 26. St. Luke is very par-
ticular in collecting and relating 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 Gos-
el.
p Give diligence] Ao: ‘gyaguay, give labour, do
every thing in thy power to get free before a suit
COImyſlenceS.
The officer] IIgaztag properly signifies such
º
Of the Galileans
A.M., 4:3, the judge, and the judge deliver
A. D. 29.
A. olyºp, thee to the officer, and the offi-
—Sºlº tº cer cast thee into prison.
a See Mark
an officer as was appointed to levy the fines im-
posed by the law for a violation of any of its pre-
cepts. See Kypke.
Verse 59. Till thou hast paid the very last
mite.]
the text spiritually P 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.
The 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 excuse for their crimes;
and that they might have but few stripes, the
voluntarily continued in ignorance. But suc
persons should know that God will judge them
for the knowledge they might have received, but
refused to acquire. No criminal is excused,
CHAP. . XIII.
And when can this be, if we understand
slain by Pilate.
59 I tell thee, thou shalt not ***
depart thence, till thou hast paid A. ºlymp.
the very last “mite. CCII: 1.
12. 42.
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 pub-
lished throughout the land. Much knowledge is
a dangerous thing, if it be not improved; as this
will greatly aggravate the condemnation of its
possessor. Nor will it avail a person, in the land
of light and information, to be ignorant, as he
shall be judged for what he might have known,
and, perhaps in this case, 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 to have the light that he might neither
be obliged to 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 Pilot, 1–3.
And by the death of those on whom the tower in Siloam fell, 4, 5.
The parable of the barren fig-tree,
6–9. Christ cures a woman who had been afflicted eighteen years, 10–13. The ruler of the synagogue
£s incensed, and is reproved by our Lord, 14–17.
He journeys towards Jerusalem, and preaches, 22. The question ; Are there few
Weaven, 20, 21.
The parable of the mustard-seed, 18, 19; of the
saved 3 and our Lord’s answer, with the discourse thereon, 23—30. He is informed that Herod purpo-
ses to kill him, 31, 32.
tent city, 33–35.
A. M. 4088. HERE were present at that
A. D. 29. * ,
*śr season some that told him
CCII. 1.
—“º tº of the “Galileans, whose blood
Pilate had mingled with their sacrifices.
2 And Jesus answering said unto them,
Suppose ye that these Galileans were
Predicts his own death at Jerusalem, and denounces judgments on that impeni-
"sinners above all the Galile- *.*.*.*.
ans, because they suffered such Ajiymp.
things 7 CCII. 1.
3 l tell you, * Nay: but except ye re-
pent, ye shall all likewise perish.
4 Or those eighteen, upon whom the
a Acts 5.37. Ch. 23.6–12.-b John 9. 2. Acts 28.4.
NOTES ON CHAPTER XIII.
Verse 1. At that season] At what time this
happened 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 history is not recorded (as far as I find) by
Josephus: however, he states that the Galiléans
were the most seditious people in the land: they
belonged properly to Herod's jurisdiction, but as
they kept the great feasts at Jerusalem, they
probably, by their tumultuous behaviour at some
one of them, º Pilate, who was a mortal
enemy to Herod, a pretext to fall upon and slay
many of them: and thus perhaps sacrifice the
people to the resentment he had against the
prince. Archelaus is represented by Josephus
as sending his soldiers into the temple, and slay-
ing 3000 men while they were employed in offer-
ing sacrifices. Josephus, War, b. ii. c. 1. s. 3.
and ii. c. 5. Some suppose that this refers to the
followers of Judas Gaujonites, (see Acts v. 37.)
who would not acknowledge the Roman govern-
ment, a number of whom Pilate surrounded, and
c Eccles. 9. 2. Rom. 2. 8, 9. & 11. 22.
slew while they were sacrificing in the temple.
See Josephus, Antiq. 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] oºpuxarcºu, a Jewish phrase for sin-
ners. 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
debtors to the law, or rather to that divine justice
from which the law came. A different word is
used when speaking of the Galileans, they are
termed ap, agroxot, 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 consi-
der yourselves peculiarly attached to the law,
and under the strongest obligations to obey it; do
ye think that those Galileans were more heathen-
ish than the rest of the Galileans, because they
suffered such things? No. It was not on this
account that they perished : both these cases
411
The parable of the
*.*.*.* tower in Siloam fell, and slew
A. olymp. them, think ye that they were
-Sºº - "sinners above all menthat dwelt
in Jerusalem 7
5 I tell you, Nay; but, except ye re-
pent, ye shall all likewise perish.
6 T He spake also this parable ; "A
certain man had a fig-tree planted in his
vineyard: and he came and sought fruit
thereon, and found none.
7 Then said he unto the dresser of his
vineyard, Behold, these three years I come
seeking fruit on this fig-tree, and find none:
cut it down; why cumbereth it the ground?
ST. LUKE.
barren fig-tree.
8 And he answering said unto ***.
him, Lord, let it alone this year A. #.
also, till I shall dig about it, and - 89" i.
dung it.
9 And if it bear fruit, well: and if not,
then after that thou shalt cut it down.
r0 T 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 nowise lift up herself.
12 And when Jesus saw her, he called
her to him, and said unto her, Woman,
d'Or, debtors, Matt. 18. 24. Ch. 11. 4.
-4
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.] Qa'avºrak,
opowº, in a like way, in the same manner. This
rediction of our Lord was literally fulfilled.
When the city was taken by the Romans, multi-
tudes of the priests, &c. who were going on with
their sacrifices, were slain, and their blood min-
gled with the blood of their victims; and multi-
tudes were buried under the ruins of the walls,
houses, and temples. See Josephus, War, b. 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 culpable before God. An adequate
world; what God does here, in this way, is in
eneral, 1st. Through mercy to alarm others; 2.
o show his hatred to sin; 3. To preserve in men's
minds a proper sense of his providence and jus-
tice; and 4. To give sinners, in one or two par-
ticular instances, a general specimen of the
unishment that awaits all the perseveringly
impenitent.
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.
. .4 person, rus, God Amigº 2. Had a
jig-tree, the Jewish church. , 3., Planted in his
vineyard, established in the land of Judea. 4.
He came seeking fruit, 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 v. 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 ten-
dency 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
transgressors.
Verse 7. Behold, these three years] From this
circumstance in the parable, it may be reasonably
concluded that Jesus had been, at the time of
saying this, exercising his ministry for three
years past, and, from what is said in ver, 8. of
!etting it alone this year also, it may be concluded
ºb Isai, 5. 2. Matt. 21. 19.
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 3. See Bishop Pearce. But it has
already been remarked that St. Luke never stu-
dies †. arrangement. See the Pre-
face to this Gospel.
Why cumbereth it the ground 2) Or in other
words, why should the ground be also useless.
The tree itself 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
- !e J Bezae has added here, gege ºrny affiyny, bring the
punishment for sin cannot be inflicted in this
axe and cut it down. If this reading be genuine,
it is doubtless an allusion to Matt. iii. 10. JWow
the are lieth at the root of the trees ; if the
writer has added it on his own authority, he pro-
bably referred to the place above-mentioned.
See the note on the above text. .
Verse 11. A woman which had a spirit of in-
firmity] Relative to this subject three things
may be considered.
I. The woman's infirmity.
II. Her cure. And,
III. The conduct of the ruler of the synagogue
on the occasion.
I. The woman's infirmity.
'1. What was its origin 2 SIN. Had this never
entered into the world, there had not been either
pain, distortion, or death.
2. Who was the agent in it 2 Satan ; ver. 16.
God has often permitted demons to act on and in
the bodies of men and women; and it is not im-
probable that the principal part of unaccountable,
and inexplicable disorders, still come from the
SaM119 SOUlſ"Ce,
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 ?
Eighteen years. A long time to be under the
constant and peculiar influence of the devil.
5. What was the effect of this infirmity ?
The woman was so bowed together, that she
could in no case stand straight, or look toward
heaven.
II. The woman's cure.
1. Jesus saw her, wer. 12. Notwithstanding
her infirmity was great, painful, and shameful,
412
The woman healed.
**, *, thou art loosed from thine infir-
An ºlymp. mity.
°9′ + 13 * And he laid his hands
on her: and immediately she was made
straight, and glorified God.
14 And the ruler of the synagogue an-
swered with indignation, because that Je-
sus had healed on the Sabbath-day ; and
said unto the people, "There are six days
in which men ought to work: in them
therefore come and be healed, and “not
on the Sabbath-day.
15 The Lord then answered him and
said, Thou hypocrite, "doth not each one
of you on the Sabbath loose his ox or his
ass from the stall, and lead him away to
watering 7 -
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 ?
|
CHAP. XIII. Parables of the mustard-seed, &c.
17 And when he had said these ****
things, all his adversaries were Ajiyºr.
ashamed : and all the people re- -º-º:
joiced for all the glorious things that were
done by him.
18 "I f Then said he, Unto what is the
kingdom of God like 7 and whereunto
shall I resemble it 2
19 It is like a grain of mustard-seed,
which a man took, and cast into his gar-
den; and it grew, and waxed a great tree;
and the fowls of the air lodged in the
branches of it.
20 T And again he said, Whereunto shall
I liken the kingdom of God 7
21 It is like leaven, which a woman took
and hid in three # measures of meal, till
the whole was leavened.
22 "And he went through the cities and
villages teaching, and journeying towards
Jerusalem. ->
a Mark 16, 18. Acts 9. 17.— Exod. 20.9—c Matt 12, 10. Mark
S. 2. Ch. 6. 7. & 14. S.—d Ch. 14. 5.
e Ch. 19. 9.-f Matt. 13. 31. Mark 4. 30.-g See Matt. 13. 33.
h Matt. 9, 35. Marlº 6. 6.
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 affected his
heart.
2. He called her to him. Her heart and her
distress spoke loudly, though her lips were silent;
and as she was thus calling for help, Jesus calls
her to himself 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 excel-
lent, 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
completely 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 bound 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.
III. 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 his 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 otbers. 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 his way, and therefore they cannot be of God.”
Let such take care, lest while denying the ope-
ration of God's hand, they be given up to demonic
influence.
2. He endeavours to prevent others from re-
ceiving 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 be-
fore the judgment-seat of Christ. Reader, hast
thou ever acted in this way 2
3. Jesus retorts his condemnation with peculiar
force : ver, 15, 16. Thou hypocrite—to pretend
zeal for God's glory, when it is only the work-
ings 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 the mercy and goodness of
God upon the Sabbath P Was not the Sabbath
instituted for the benefit of man 2
4. His 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 just censure of that multitude whom they de-
ceived, and from whom they expected continual
applause.
5. His indignation and uncharitable censure,
not only turn to his own confusion, but are made
the instruments of the edification of the multitude
—they 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 re-
strain.
A preacher will know how to apply this subject
to general edification.
Verses 18, 19. The kingdom—is like a grain of
mustard-seed] See on Matt. xiii. 31.
Verse 21. Like leaven] See this explained,
Matt. xiii. 33. º
Verse 22. Journeying towards Jerusalem.]
Luke represents all that is said, from chap. ix. 51.
as having 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,
413
22
Salvation must be
*.*.*.* 23 Then said one unto him,
*śr. Lord, “are there few that be
—t- saved 7 And he said unto them,
24 ° Strive to enter in at the strait gate:
for “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 * 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.
27 "But he shall say, I tell you, I know
you not whence ye are : * depart from
me, all ye workers of iniquity.
28 There shall be weeping and gnash-
ing of teeth, 'when ye shall see Abraham,
a 2 Esd. 8. 1, 3.−b Matt. 7. 13.—c See John 7. S4. & 3. 21. &
13. S3. Rom. 9, 31.-d Ps. S.2. 6. Isai. 55. 6.—e Matt. 25. 10.-
f Ch. 6. 46.-g Matt. 7. 23. & 25. 12.
ST, LUKE.
earnestly sought.
and Isaac, and Jacob, and all the A: * †.
prophets, in the kingdom of God, **ś,
and you yourselves thrust out. -8°º º
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.
30 " And behold, there are last which
shall be first, and there are first which
shall be last.
31 T The same day there came certain
of the Pharisees, saying unto him, Get
thee out, and depart hence; for Herod
will kill thee. f -
32 And he said unto them, Go ye and
tell that fox, Behold, I cast out devils,
and I do cures to-day and to-morrow, and
the third day " I shall be perfected.
33 Nevertheless I must walk to-day, and
to-morrow, and the day following: for it
h Matt. 7, 28. & 25.41. Ver, 25-iPs. 6.8. Matt. 25.41.—
k Matt. 8. 12. & 13.42. & 24.51.-1 Matt. 8. 11.-m Matt. 19. 30.
& 20. 16. Mark 10, 31.-n Heb. 2. 10.
Verse 23. Are there few that be saved 2.) A
question either of impertinence or curiosity, the
answer to which can profit no man. The grand
question is, Can I be saved 2 Yes. How 2 strive
earnestly to enter in through the strait gate—
a yović ease, agonize—exert every power of body
and soul—let your salvation be the grand business
of your whole life.
erse 24, JMany—will seek] They seek—
wish and desire; but they do not strive; there-
fore, 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.
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 Gen-
tiles in every part of the world, shall receive the
Gospel of the grace of God, when the Jews shall
have rejected it. -
Verse 30. There are last which shall be first]
See on 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 jurisdiction. 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 illorum clamoribus, et Herodis te-
trarchae instigatione, metuentis ne regnopelleretur,
victus est:-fearing lest himself should be expelled
from the kingdom, if Christ should be permitted
to set up his. See LACT. Inst. Div. lib. 4. c. xviii.
and Bishop Pearce on Luke xxiii. 7.
Verse 32. Tell that for] Herod was a very vi-
cious prince, and lived in public incest with his
sister-in-law, Mark vi. 17. if our Lord meant
him here, it is hard to say why the characteroffoa,
which implies cunning, design, and artifice, to
hide evil intentions, should be attributed to him,
who never seemed studious to conceal his vices.
But we may suppose that Christ, who knew his
heart, saw that he covered his desire for the de-
struction of our Lord, under the pretence of zeal
for the law, and welfare of the Jewish people. A
fox, among the Jews, appears to have been the em-
blem of a wicked ruler, who united cunning with
cruelty; and was always plotting how he might
aggrandize himself, by spoiling the people. See
a quotation in Schoetgen.
he following observation from the judicious
Bishop Pearce, deserves attention. “It is nbt
certain,” says he, “that Jesus meant Herod
here: he might only have intended to call that
man so, from whom the advice of departing came
(whether from the speaker himself, or the person
who sent him :) for it is probable, that the advice
was given craftily, and with design to frighten Je-
sus, and make him go from that place.”
To-day and to-morrow] I 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, rexatogau. I shall then
have accomplished the purpose for which I came
into the world, leaving nothing undone, which the
council of God designed me to complete. Hence,
in reference to our Lord, the word implies his dy-
ing : as the plan of human redemption was not fin-
ished 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 KYPKE. -
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,
414 *
Christ predicts the destruction of CHAP. XIV.
*** cannot be that a prophet perish
An olymp. out of Jerusalem. -
–89 tº 34 * O Jerusalem, Jerusalem,
which killest the prophets, and stonest
them that are sent unto thee; how often
would I have gathered thy children to-
gether, as a hen doth gather her brood
Jerusalem, and of the temple.
ſº A. M. 4033.
under her wings, and ye would "...º.º.
not An Qlymp.
35 Behold, "your house is left – º –
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.
a Matt. 23. 37.-b Lev. 26. 31, 32. Ps. 69.25. Isai. 1. 7. Dan. 9.
27. Micah 3. 12.
c Ps. 118. 26. Matt. 21. 9. Mark 11. 10, Ch. 19. S8.
.John 12. 13.
that the proper translation of the original is, I must
walk to-day and to-morrow IN THE NEIGHBOUR-
ING coasts: and that exogaevn 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, ch. ix. 51.
that he had just passed through Samaria, ch. ix.
52, 56. that as Samaria and Judea were under the
Roman procurator, and Perea was subject to He-
rod Antipas, therefore he concludes 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 grand Sanhedrim, 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
this city, and my death take place in it.
Verse 34. O Jerusalem, Jerusalem] See the
notes on Matt. Xxiii. 37–39. where the metaphor
of the hen is illustrated from the Greek Antho-
logy.
‘Verse 35. Your house] 'O oivor, the temple—
called here your house, not my house—I acknow-
ledge 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 sanc-
tuary. A similar form of speech is found Exod.
xxxii. 7. where the Lord said to Moses, THY peo-
ſ. &c. to intimate that he acknowledged them no
onger for his followers. See the notes on Matt.
xxiii. 21, 38. But some think that our Lord
means not the temple, but the whole common-
wealth 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 re-
ferred. As to the account of the woman with the
spirit of infirmity, which is not mentioned by any
other of the evangelists, see it largely illustrated
in the notes on ver. 10, &c.
CHAPTER XIV.
Christ heals a man ill of the dropsy, on a Sabbath-day, 1–6.
He inculcates humility by a parable, 7–11.
The poor to be fed, and not the rich, 12–14. The parable of the great supper, 15–24. How men must
become disciples of Christ, 25–27. The parable of the prudent builder, who estimates the cost before he
commences his work, 28–30. And of the provident king, 31, 32.
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.
A. M. 4033. . .
A. D. 29. ND it came to pass, as he
on the Sabbath-day, that they ** *
* watched him. * Lºº s ºr ºf e
^ºp went into the house of one An Olymp.
. 1. de *
—ºtº-º- of the chief Pharisees to eat bread || 2 And behold, there was a cer- - 89": tº
a Job 5. 13, 15. Psa. 37. 32. & 140. 5. Jer. 20. 10. Mark 3. 2. Luke 6. 7. & 11. 37.
NOTES ON CHAPTER XIV. man should feed himself without fear. If the Sab-
Verse 1. Chief Pharisees] Or, one of the ru-
ters of the Pharisees. A man who was of the sect
º the Pharisees, and one of the rulers of the peo-
©.
To eat bread on the Sabbath-day] But why is it
that there should be an invitation or dinner given
on the Sabbath-day 2 Answer. The Jews purcha-
sedand 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 in-
tended for the benefit both of the body and soul
9fman; it should not be a day of austerity or fast-
ing, especially among the labouring poor. The
most wholesome and nutritive food should be
then procured if possible; that both body and
soul may feel the influence of this divine appoint-
ment, 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.—
3.n doing this, surely there is no reason that a
bath be a festival ; let it be observed unto the
Lord : and let no unnecessary acts be done; and
avoid that bane of religious solemnity, giving and
receiving visits on the Lord's day.
They watched him.] Or, were maliciously watch-
ing, ragathgowº, evol—from raga, intens. or deno-
ting ill, and ºngºo, to observe, watch, Raphelius,
on Mark iii. 2. has proved from a variety of autho-
rities 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 con-
duct of this Pharisee was most execrable. Profess-
ing friendship and affection, he invited our bles-
sed Lord to his table, merely that he might have
a more favourable opportunity of watching his
conduct, that he might accuse him and take away
his life. In eating and drinking, people feel ge-
nerally less restraint than at other times, and are
415
A man healed of the dropsy.
*...*.*.* tain man before him which had
Ajip the dropsy.
-**— 3 And Jesus answering spake
unto the lawyers and Pharisees, saying,
*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 T 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
ST. LUKE.
The necessity of humility.
a wedding, sit not down in the A. M. 4038.
highest room, lest a more ho- & ºr.
nourable man than thou be bid- - Sºlº tº
den of him ;
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 " 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 | Then said he also to him that bade
a Matt. 12. 10.—b Exod. 23. 5. Deut. 22. 4. Ch. 18. 15.
c Prov. 25. 6. 7.
d Job 22. 29. Ps. 18. 27. Prov. 29. 23. Matt. 28. 12, Ch. 18. 14.
James 4. 6. 1 Pet. 5. 5.
apt to converse more freely. The man who can
take such an advantage over one of his own guests,
must have a baseness of soul and fellness of ma-
lice, of which, we would have thought, for the ho-
nour of human nature, that devils alone were ca-
pable. Among the 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 pre-
cious 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
treasury, without taking the smallest article with
him . The governor finding in the morning that
the treasury had been broken open, and that
nothing had been carried off, ordered it to be
ublished, that, “Whoever the robber was, who
ad broke open the treasury, if he declared him-
self, he should be freely pardoned, and that he
should not only receive no injury, but should be
received into #. good graces of the governor.”
Confiding in the promise of Dirhem, Yacoub ap-
peared. The governor asked him, How it came
to pass, that after having broken open the trea-
sury, he took nothing away 2 Yacoub related the
affair as it happened, and added. “I believed that
I was become your FRIEND in eating of your SALT,
and that the LAws of that friendship would not
permit me to touch any thing that appertained to
jou.” D'Herbelot. Bib. Orient. p. 415. How
ase must that man be who professes Christian-
ity, and yet makes his own table a snare for his
friend.
Verse 2. The dropsy..] 'róporizos, dropsical ;
from vöwg, water, ...? o-ſ, the countenance, be-
cause 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 •º most plausibly accuse
... 416
him for a breach of the Sabbath. If this were
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 condemn themselves, and there-
fore they were silent. -
Verse 5. An ass or an oz] 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 humi-
lity, and the love of order, are the only judges
of what is proper. To take the highest place
when it is not our due, is public vanity : obsti-
mately to refuse it when offered, is another in-
stance of the same vice, though private and
concealed. Humility takes as much care to
avoid the ostentation of an affected refusal, as
the open seeking of a superior place. See Ques-
nel. In this parable our Lord only repeats ad-
vices which the Rabbins had given to their
pupils, but were too proud to conform to them-
selves. Rabbi Akibi 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
Schoetgen.
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 glory to the humble.
Verse 12. Call not thy friends, &c.] Our Lord
certainly does not mean that a man should not
entertain, at particular times, his friends, &c.
but what he inculcates here, is charity to the poor:
and what he condemns, is those entertainments
which are given to the rich, either to flatter them,
or to procure a similar return, because the mo-
ney that is thus criminally laid out, properly be-
longs to the poor,

Parable of the
A. M.
& º, ‘ner or a supper, call not thy
coſt is friends, nor thy brethren, nei-
ther thy kinsmen, northy rich neighbours;
lest they also bid thee again, and a recom-
ense be made thee.
13 But when thou makest a feast, call*the
poor, the maimed, the lame, the blind:
14 And thou shalt be blessed; for they
cannot recompense thee: for thou shalt
be recompensed at the resurrection of the
iust.
J 15 T And when,one of them that sat at
meat with him.hèard these things, he said
unto him, b Blessed is he that shall eat
bread in the kingdom of God. . .
16 ° 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. -
19 And another said, I have bought five
yoke of oxen, and I go to prove them :
CHAP,
4023. him, When thou makest a din-ji'ſ pray thee have me excused. ***
XIV.
great supper.
20 And another said, I have Am. #.
married a wife, and therefore I ºt
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
FOOTIle
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 supper.
25 T And there went great multitudes
with him: and he turned, and said unto
them,
26 ſ If any man come to me, * and hate
not his father, and mother, and wife, and
children, and brºthren, and sisters, *yea,
and his own life also, he cannot be my
disciple.
a Neh. 8. 10, 12. Tob. 2. 2. & 4. 7.-b Rev. 19. 9.-c Matt. 22. 2.
d Prov. 9. 2, 5.
e Matt. 21. 43. & 22. 8. Acts 13.46.-flyeut. 18.6. & 33.9. Matt.
10. 37.-g Rom. 9. 13.−h Rev. 12, 11.
Verse 14. For they cannot recompense thee]
Because you have done it for God's sake only,
and they cannot make you a recompense, there-
fore God will consider himself your debtor : and
will recompense you in the resurrection of the
righteous. There are many very excellent say-
ings among the Rabbins on the excellence of
charity. They produce both Job and Abraham
as examples of a very merciful disposition.—
“Job, say they, had an open door on each of the
four quarters of his house, that the poor, from
whatever direction they might come, might find
the door of hospitality open to receive them.—
But Abraham was more charitable than Job, for
he travelled over the whole land in order to find
out the poor, that he might conduct them to his
house.”
Verse 15. That shall eat bread in the kingdom.
of God..] This is spoken in conformity to the ge-
neral expectation of the Jews, who imagined
that the kingdom of the Messiah should be wholl
of a secular nature. Instead of aprow, ...}
EKMS-V. more than one hundred others, with
some Versions and Fathers, read agisov, a dinner.
This is probably the best reading, as it is likely
it was a dinner at which they now sat: and it
would be natural for the person to say, ha is
he who shall dine in the kingdom of God. #.
not appear that there was any but this person pre-
sent, who was capable of relishing the conversa-
tion of our Lord, or entering at all into its spiri-
tual reference.
Verse 16–24. A certain man made a great
er, &c.] See a similar parable to this, though
Yor. 1, ( 53
&M.
not spoken on the same occasion, explained,
Matt. xxii. 1–14.
Verse 23. Compel them to come inj Avaykaroy,
prevail on them by the most earnest entreaties.
The word is used by Matthew, chap. xiv. 22.
and by Mark, chap. vi. 45. In both which places,
when Christ is said, awayzczęty, to constrain his
disciples to get into the vessel, nothing but his
commanding or persuading them to do it, can be
reasonably understood. The Latins use cogo,
and compello, in exactly the same sense, i. e. to
prevail on by #. counsels, entreaties, &c.
See several examples in Bishop PEARCE, and in
KYPKE. No other kind of constraint is ever re-
commended 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 I loved, but Esau have I hated, the
meaning is simply, I have loved Jacob—the
Israelites; more than Esau–the Edomites: and
that this is no arbitrary interpretation of the
word hate, but one agreeable to the Hebrew
idiom, appears from what is said on Gen. xxix.
30, 31. where Leah's being hated is explained by
Rachel'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.
41 ºf
Christ's disciples must
*...*.*.*.
tº ſº 29. e
*śyºr. bear his cross, and come after
II.
—Sºlº tº me, cannot be my disciple.
28 Forb which of you, intending to build
a tower, sitteth not down first, and count-
eth the cost, whether he have sufficient to
finish it 2
29 Lest haply, after he hath laid the
foundation, and is not able to finish it, all
that behold it 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 another king, sitteth not down
first, and consulteth whether he be able
ST. LUKE.
27 And * whosoever doth notſ
jirst count the cost.
with ten thousand to meet him A. M. 4033.
that cometh against him with A.;.
twenty thousand 7 coiſ iſ
32 Or else, while the other is yet a great
way off, he sendeth an ambassage, and
desireth conditions of peace.
33 So likewise, whosoever he be of you
that forsaketh not all that he hath, he
cannot be my disciple. § -
34 T “Salt is good: but if the salt have
lost his savour, wherewith shall it be sea-
soned 7
35 It is neither fit for the land, nor yet
for the dunghill; but men cast it out. He
that hath ears to hear, let him hear.
a Matt. 16. 24. Mark 8. 34. Ch. 9. 23. 2 Tim. S. 12.
b Prov. 24. 27.-c Matt. 5. 13. Mark 9, 50.
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, bat-
tlements 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 disciplºof Christ, without
considering 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 re-
quire 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, pub-
lishing salvation 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 sensible and just observations in
Dr. Dodd's notes.
“1st. Persecution for conscience sake, that is,
inflicting penalty upon men merely for their re-
ligious principles of worship, is plainly founded
on a supposition that one man has a right to judge
for another in matters of religion, which is mani-
festly absurd, and º fully proved to be so
by many excellent writers of our church.
“2d. Persecution is most evidently inconsis-
tent with that fundamental principle of morality;
that we should do to others as we could reason-
ably wish they should do to us; a rule which
carries its own demonstration 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 * judges betwixt our neigh-
bours and ourselwº.º. I would ask the advocate
of wholesome sguerities, 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 Mahomet-
ans, if he be a Christian P supposing he was to
behave like an honest º a good neighbour, a
41
*
|
peaceable subject, avoiding every injury, and
taking all opportunities to serve and oblige those
about him; would he think that merely because
he refused to follow his neighbours to their altars
or their mosques, he should be seized and impri-
soned, his goods confiscated, his person con-
demned to tortures or death P 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
7measure 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 salvation of men. Now if
it does any good to men at all, it must be by
making them truly religious; but religion is not
a mere name or a ceremony. True religion
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, a reasonable service. Let it only be
considered, what violence and persecution can do
towards producing such an inward conviction. A
man might as reasonably expect to bind an imma-
terial spirit with a cord, or to beat down a wall
with an argument, as to convince the understand-
ing by threats and tortures. Persecution is much
more likely to make men hypocrites, than sincere
converts. They may perhaps, if they have not a
firm and heroic courage, change their profession
while they retain their sentiments; and suppo-
sing them before to be unwarily in the wrong,
they may learn to add falsehood and villainy to
error. How glorious a prize! especially when
one considers at what an expense it is gained-
But, * *
“4th. Persecution tends to produce much mis-
chief and confusion in the world. It is mischiev-
ous to those on whom it falls ; and in its conse-
quences so mischievous to others, that one would
wonder any wise princes should ever have admit:
ted 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 profess-
ors of what they do not believe, which must
undoubtedly 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

Publicans and
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 up-
right and conscientious men, who have the
greater claim upon the protection and favour of
overnment) the mischievous consequences of its
ry will be more rant and shocking. Nay.
º where there is no true religion, a native
sense of honour in a generous mind may stimu-
late it to endure some hardships for the cause of
truth. ‘ Obstimacy,” as one well observes, “may
rise as the understanding is oppressed, and con-
tinue its opposition for a while, merely to avenge
the cause of its injured liberty.”
“Nay, 5th. The cause of truth itself must,
humanly speaking, be not only obstructed, but
destroyed, should persecuting principles univer-
sally 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 pro-
gress. hat wise Heathen or Mahometan
rince 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 were converted by arguments, the
rest, and himself with them, if he continued ob-
stimate, must be proselyted or extirpated by fire
and sword? If it be, as the advocates for perse-
cution have generally supposed, a dictate of the
aw of nature to propagate the true religion by
the sword; then certainly a Mahometan 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 extirpa-
tion of Christianity; and thus a holy war must
CHAP. XV.
sinners hear Christ.
cover the face of the whole earth, in which
nothing but a miracle could render Christians
successful against so vasta disproportion in num-
bers. Now it seems hard to believe that to be a
truth which would naturally lead to the extirpa-
tion of truth in the world; or that a divine reli-
gion should carry in its own bowels the principle
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 the whole genius of it. It is con-
demned by the example of Christ, who went
about doing good; who came not to destroy men's
lives, but to save them; who waved the exercise
of his miraculous power against his enemies,
even when they most unjustly and cruelly
assaulted him, and never exerted it to the cor-
oral punishment, even of those who had most
justly deserved it. And his doctrine also, as
well as his examples, has taught us to be harm-
less as doves: to love our enemies; to do good to
them that hate us ; and pray for them iña. de-
spitefully use and persecute us.”
From all this we may learn, that the church
which tolerates, encourages, and practises per-
secution, under the pretence of concern for the
º 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 Pro-
testant church, and especially of the church of
England, that it untenances and abhors all
persecution on a ious 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.
vindicates his conduct in receiving them by the parable of the lost sheep, 3-7.
Christ
The parable of the lost
piece of money, 8–10; and the affecting parable of the prodigal son, 11–32.
- M-4039. HEN a drew near unto him
- D - 29. - -
an. Olymp. all the publicans and sin-
º' ners for to hear him.
2 And the Pharisees and scribes mur-
mured, saying, This man receiveth sin-
ners, "and eateth with them. A. M. 4038.
3 || And he spake this parable A. D.
unto them, saying, -
4 * What man of you, having a hundred
sheep, if he lose one of them, doth not
a. -D-29.
n: Olymp.
ºciº
a Matt. 9, 10-b acts 11. s. Gal. 2. 12.
c Matt. 18. 12.
NOTES ON CHAPTER xv.
Verse 1. Publicans and sinners] Texaya za.
*agraxoſ, tar-gatherers and heathems; 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.
Verse 2. Receiveth sinners] rigºrdºxºral.-
He receives them cordially, º
them to 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
Verse 4. What man of you j Our Lord spok
this and the following parable to justify his con-
duct in receiving and conversing with sinners, or
heathens.
* hundred sheep) Parables similar to this are
frequent among the Jewish writers. The whole
flock of mankind, both Jews and Gentiles, be-
longs unto this divine Shepherd; and it is
reasonable to expect, that the gracious Propr
-
tor, will look after those who are 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 dictates 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
oticed. No creature is more defenceless than a
sheep, and more exposed to be devoured by dogs
and wild beasts. Even 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
but |falls an easy prey to its destroyer. Satan is ever
going about as a roaring lion seeking whom he
410

Parable of
*.*.* leave the ninety and nine in the
A. ºr wilderness, and go after that
-º- which is lost, until he find it?
5 And when he hath found it, he layeth
it on his shoulders, rejoicing.
6 And when he cometh home, he calleth
together his friends and neighbours, say:
ing unto them, Rejoice with me; for I
have found my sheep - which was lost.
7 I say unto you, that likewise joy shall
ST. LUKE.
the lost sheep.
be in heaven over one sinner a.m. angs.
that repenteth, º more than over aº,
ninety and nine just persons, -ºº:
which need no repentance.
8. " Either what woman having ten
‘pieces of silver, if she lose one 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,
a teet. 2, 10, 25–bch. 5. 32–6 drachma, here translated
a piece ºf silver, is the eighth part of an ounce, which conneth
to seven pence halfpenny, and is equal to the Roman penny,
Matt. 18. 28. penny º penny
may devour : in order to succeed, he blinds the
º: of sinners, and then finds it an
easy matter to tumble them into the pit of perdi-
tion. 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 repent-
ance..] Who do not require such a change of
mind and *. as these do-who are not so
profligate, and cannot repent of sins they have
never committed. Distinctions of this kind fre-
quently 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, º 1. because
they believe in God, and ind 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 º cannot repent of the
sins of a heathen, which they have not practised;
nor of the rapine of a tar-gatherer, of which
they have never been guilty. As therefore these
just persons are put in opposition to the tar-ga-
therers and ens, we may at once see the
scope and design of our Lord'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 up-
right according to their light; they are consider-
ed as being in no danger of being lost and as
they fear §. and work righteousness according
to their light, he will take care to make those
further discoveries to them, of the purity of his
nature, the holiness of his law, and the necessity
of the atonement, which he sees to be necessary.
See the case of Cornelius, Acts x. 1, &c. On
this ground, the owner is represented as feeling
more joy in consequence of finding one sheep that
was lost, 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 advantage,
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 uninter-
rupted obedience of ninety-nine holy angels:
and that it was through his superior love to fallen
man, that he took upon him his nature, and not
the nature of angels. I have met with the fol-
420
lowing weak objection to this: viz. “The text
says just persons ; now angels are not persons,
therefore angels cannot be meant.” This is ex-
tremely 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 disa-
tour, means simply just ones, and may be, with as
much º applied to angels, as to men.
After all, 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 at the utmost distance from both the hypo-
crisy and pollutions of their countrymen. These,
when compared with the great mass of the Jews,
needed no repentance. The reader may take
his choice of these interpretations; or make a
better for himself. I have seen other methods
of explaining these words, but they have appear-
ed to me either too absurd, or too improbable, to
merit particular notice.
Verse 8. Ten pieces of silver.] Agazaar ºxa,
ten drachºmas. ſ". it always best to retain
the names of these ancient coins, and to state
their value in English 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 seven pence three farthings of
our money; being about the same value as the
Roman denarius.
The drachma that was lost, is also a very ex-
º emblem of a sinner who is estranged
rom God, and enslaved to habits of iniquity.
The longer a piece of money is lost, the less pro-
bability 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 lessened by being so trampled on, that a
part of the substance, together with the image
and superscription, may be worn off. So the sin-
ner sinks deeper and deeper into the impurities
of sin, loses even his character among men, and
gets the image and superscription 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
judgment. 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



*
Parable of the prodigal son;
A, M.433, saying, Rejoice with me; for I
A: §. have found the piece which I
–99% º had lost. z
10 Likewise, I say unto you, there is joy
in the presence of the angels of God over
one sinner that repenteth. -
11 || And he said, a certain man had
two sons : -
12 And the younger of them said to his
father, Father, * give me the portion of
goods that falleth to me. And he divided
unto them “his living. -
13 And not many days after the younger
son gathered all together, and took his
journey into a far country, and there
° wasted his substance 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
CHAP. XV,
he returns to his father.
into his fields to feed swine. Aº.
16 And he would fain have An olymp.
filled his belly with the husks –Sºlº tº
that the swine did eat; and no man gave
unto him. ...
17 And when he came to himself, he
said, How many hired servants of my fa-
ther'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.
21 And the son said unto him, Father, I
a Deut. 21. 16. Psal. 17. 14. Prov. 19. 13, 14.—b Mark 12.44.
c Psal. 73.27. Prov. 29.3. 1 Pet. 4.3.—d Acts2.39. Ephes. 2. 13, 17.
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 ºrofligate son made the de-
mand here specified; But the matter will ap-
pear plain, when it is considered, that it has been
an immemorial custom in the East, for sons to
demand and receive their portion of the inherit-
ance during their father's lifetime : and the pa-
rent however aware of the dissipated inclinations
of the child could not legally refuse to comply
with the application. 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 before the matter could be
legally inquired into ; and then “if it was found,
that the father was irreproachable in his charac-
ter, and had given no just cause for the son to se-
parate from him ; in that case, the civil magis-
trate fined the sonin two hundred puns of cowries.”
See Code of Gentoo laws, pr. disc. p. 56, see also
do. chap. ii. Sec. 9. p. 81, 82. xxi. sec. 10. p. 301.
Verse 13, JNot many days after]. He probably
hastened 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.] Zoy worwra; ; in a course of
life that led him to spend all: from a, not, and awa,
I save. And this we are informed, ver. 30. was
among harlots ; 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 ex-
Cess, were the ruling characteristics of the in-
habitants; and as poverty is the sure consequence
of prodigality, it is no wonder that famine preyed
on the whole country.
Verse 15. To }.}subine] The basest and vilest
of all employments; and, to a Jew, peculiarly de-
Shame, contempt, and distress, are
wedded to sin, and can never be divorced. No
character could be ner in the sight of a Jew
than that of a swineherd ; 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 connexion
with them. HERod. lib. ii. cap. 47.
Verse 16. With the husks] Kagartov. Bochart,
I think, has proved that zagaria does not mean
husks: to signify which the Greek botanical
writers use the word xogou; 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 BochART,
Hieroz. 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 repºntance is
represented as a restoration to sound sense. See
this fully explained on Matt. iii. 2.
I perish with º Or, I perish HERE.-
ſld's, here, is added by BDL. Syriac, all the Ara-
bic and Persic, Coptic, JEthiopic, Gothic, Saxon, .
Pulgate, all the Itala, and several of the Fathers.
Verse 18. Against heaven] Eus ray ougarov;
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 translated, even writo heaven ; a
Hebraism for, I have sinned exceedingly—be-
yond all description.
Verse 20. And kissed him.] Or, kissed him
again and again; the properimport of warsquamosy
auroy. The father thus showed his great tender-
ness towards him, and his great affection for him.
Verse 21, JMake me as one of thy hired ser-
vants, is added here by several MSS. and Ver-
sions; but it is evident this has been added,
merely to make his conduct agree with his reso-
lution, ver. 19. But by this a very great beauty
grading.

421
-: ;
His father kindly receives him.
**hº have sinned against heaven,"and
Ajiymp. in thy sight, and am no more wor-
—Sºlº tº thy 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.
26 And he called one of his servants,
and asked what these things meant.
it—
a Ps. 51. 4.—b Ver. 32. Ephes. 2. 1. & 5, 14. Rev. 3. 1.
c Matt. 20. 15. Acts 14. 46. Rom. 11. 28, 31.
ST. LUKE.”
.*.*.*.,
• * * * * ,
, *
The elder brother is angry.
27. And he said unto him, Thy A. M.4095.
brother is come; and thy father A.ºr.
hath killed the fatted calf, be- 90ſ: 1.
cause he hath received him safe and sound.
28 And he was "angry, and would not
go in ; therefore came his father out, and
entreated him.
29 And he answering, said to his father,
"Lo, these many years do I serve thee,
neither transgressed I at any time thy
commandment; and yet thou never gavest
me a kid, that I might make merry with
my friends: *
30 But as soon as this thy son was come,
which hath devoured thy living with har.
* thou hast killed for him the fatted
calf. • ?
* Gen. 31. 38, 41.-e Matt. 6. 2. & 15, 8. Ch. 16. 15. & 18. 11.
is lost : for the design of the inspired penman is
to show, not merely the depth of the profligate
son's repentance, and the sincerity of his conver-
sion, but to show the great affection of the father,
and his readiness to forgive his disobedient son.
His tenderness of heart cannot wait till the son
has made his confession ſº bowels yearn over
him, and he cuts short hisºale of contrition, and
self-reproach, by giving him the most plenary as-
surances of his pardoning love. i;
Verse 22, Bringforth the best robe] Bring out
that chief garment, ºrny groxny ºrny argorny, the
garment 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 bro-
ther. See the notes on Gen. xxvii. 15.
Put a ring on his hand] Giving a ring was in
ancient 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
captivated had their shoes taken off, Isa. xx. 1.
and when they were restored to liberty, their
shoes were restored. See 2 Chron. xxviii. 15.
Verse 23. The fatted calf, and kill it] evaars,
sacrifice it. ... In ancient times the animals provi-
ded 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 consecrated, and the guests were
considered as feeding on divine food. This cus-
tom is observed among the Asiatics 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] Xuaqiaºyuar, a number of sounds
mingled together, as in a concert.
Dancing.] Xogey. But Le Clerc denies that
the word means dancing at all, as it properly
means a choir of singers. The symphony men-
tioned before, may mean the musical instruments,
which accompanied the choir of singers,
**
, Verse 28. He was angry] This refers to the
indignation of the scribes and Pharisees, men-
tioned ver. 1, 2. In every point of view, the an-
ger of the old son was improper and unreasonable.
He had already received his part of the inheri-
tance, see verse 12. and his profligate brother had
received no more than what was his just divi-
dend. , 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 theflºº. countries per-
mit the other children to c any share in such
property thus disposed of The following is an
institute of the GENToo Law on this subject,
Cope, chap. ii. sec. 9. p. 79.) “If a father gives
y his own choice, land, houses, orchards, and
the earning of his own industry, to one of his sons,
the other sons shall not receive any share of it.”
Besides, whoſever property the father had acqui-
red after thé above division, the son or sons, as
the prodigal in the text, could have no claim at
all on, according to another institute in the above
Asiatic laws, see chap. ii. sect. 2. 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 ALL that I have is
THINE,” ver. 31.
Verse 29, JNever—a kid] It is evident from
ver, 12, that the father gave him his portion
when his profligate brother claimed his ; for he
divided his whole substance between them. And
though he had not claimed 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 undutiful
and unjust.
Verse 30. This thy son] This son of THANE
—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 affectionate tenderness and
readiness to receive his once undutiful, but now
penitent child ! f
For HIM] I have marked those words in
small capitals which should be strongly accent-
ed in the pronunciation: this last word shows
how supremely he despised his poor unfortunate
brother. * *
if?'.
The father vindicates .
*.*.*.*, 31 And he said unto him, “Son,
A. §iºn, thou art ever with me, and all
–8°º tº that I have is thine.
32 It was meet that we should make
CHAP. XV,
his conduct.
merry, and be glad: "for this A.M. º:
thy brother was dead, and is A. ºlymp.
alive again; and was lost, and -* *-
is found.
a Isai. 5. 4. Matt. 20. 12.
b Ver. 24. Psal. 119, 76. Matt. 18. 12.
Verse 31. All that I have is thine.] See on
wer. 28.
Verse 32. This thy brother] Or, This bro-
ther of THINE. To awaken this ill-natured, an-
gry, inhumane 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 wide-
ly different spirit. This son of mine, to whom I
show mercy, is THY brother, to whom thou should-
est show bowels of tenderness and affection;
especially as he is no longer the person he was ;
he was dead in sin—he is quickened 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 comfort 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 designed 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 repro-
bate that of his elder son, so they could not but
justify the conduct of Christ towards those out-
casts 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 history & Joseph
le
in the Old Testament, and the par of the
prodigal son in the New, have no parallels either
in sacred or profane history.
The following reflections, taken chiefly from
}. Quesnel cannot fail making this incompara-
le parable still more instructive. -
hree points may be considered here, I. The
degrees of his fall. II. The degrees of his
restoration, and, III. The consequence 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 in-
dependency, and to be our own governors. God
cannot give to º man a greater proof of
his wrath, than to abandon him to the corruption
of his own heart. *... f
JVot many days, &c. ºver. 13. The misery of
a sinner has its degrees ; and he soon arrives,
step by step, at the highest pitch of his wretched-
IleSS.
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
The second degree of a sinner's misery is, that
the love of God being no longer retained in the
heart, carnal love and impure desires neces-
arily 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
gracious father in riot and debauch.
When he had spent all, &c. ver. 14. The
jourth 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, mise-
ry and want. How empty is that soul which God
does not fill! What a famine is there in that
heart which is no longer mourished by the bread
of life .
In this state he joined himself—axoxxh38, he
cemented, 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
renders himself a slave to the devil, is made par-
taker of his nature, and incorporated into the in-
fernal family. The further a sinner goes from
God, the nearer he comes to etermal 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 sin; and no
slavery so mean and vile as for a man to be the
drudge of his own carnal, shameful, and brutish
passions.
The seventh degree of a sinner's misery is, that
he has an insatiable hunger and thirst after hap-
piness; 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 ap-
petite are the pleasures of swine, and to such
creatures is he resembled who has frequent ré-
course to them, 2 Pet. ii. 22. }
II. Let us observe in the next place, the seve-
ral 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 cor-
ruption of his heart. He comes to himself, be-
cause the Spirit of God first comes to him, wer. 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.
will arise, &c. wer. 18.
The third is, when under the influence of the
spirit of faith, he is enabled to look towards God
as a compassionate and tender-hearted father.
I will arise and go to my father.
The fourth is, when he makes a confession of
his sin, and feels himself utterly unworthy of all
God's favours, ver. 19. -
The fifth is, when he comes in the spirit of obe-
dience, determined through grace to submit to
the authority 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 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 restores him to, and reinstates him in, the
heavenly family. His father—fell on his neck,
and kissed him, ib. .
The eighth 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 preparation of the Gospel of F.
Eph. vi. 15. So that he may run the ways of God's
423
Parable of
commandments with alacrity and joy. Bring
the best robe—put a ring—and shoes, &c. Ver. 22.
III. The consequences ofthe sinner's restoration
to the favour and image of God º the
sacrifice of thanksgiving is offered to God in his
behalf; he enters into a covenant with his Ma-
ker, 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
InOre ...; 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
ST. LUKE.
the unjust steward.
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 loss, and to rejoice
at their being found again, as if they were neces-
sary to his happiness.
In this parable, the younger profligate son may
represent the Gentile world; and the elder son,
who so long served his father, ver. 29. the Jewish.
people. The anger of the elderson explains itself
at once—it means, the indignation evidenced by
the Jews, at the Gentiles being received into the
Javour 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 afterward 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 fullness of time, both
Jews and Gentiles may become one fold under
one Shepherd and Bishop of all souls.
j CHAPTER XVI.
The parable of the unjust steward, 1–8. Christ applies this to his hearers, 9–13. The Pharisees take of.
fence, 14. Our Lord reproves them, and shows the immutability of the law, 15–17.
Counsels against
divorce, 18. The story of the rich man and the beggar, commonly called Dives and Lazarus, 19–31.
ND he said also unto his
A. * Ҽ.
A. e 2 g e º
*ºp. disciples, There was a cer-
-** - tain rich man, which had a stew-
ard; * 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 2 for
thou mayest be no longer steward.
3 Then the steward said within Azº.
himself, What shall I do? for my A. Giyºp.
lord taketh away from me the -ºº ºl
stewardship : I cannot dig; to beg I am
ashamed.
4 I am resolved what to do, that, when
I am put out of the stewardship, they may
receive me into their houses.
5 So he called every one of his lord's
a Gen. 18. 20.
NOTES ON CHAPTER XVI.
Verse 1. A steward] Ouzovokzoº, from ouxor, a
house, or ouxta, a family, and vego, I administer;
one who superintends, domestic concerns, and
ministers to the support of the family, having the
roducts of the field, business, &c. put into his
É. 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 builder of this house, is the holy
blessed God; and man is the steward, into
whose hands all the business of the house is com-
mitted. 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 conse-
quence, he act wisely, he shall find favour in
the eyes of the master of the house: but if the
master findwickedness in him, he will remove him,
tnºpp lo min pakidato, from his stEwARDship.
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, ‘I will eat and drink what I
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
b Psa. 50. 10. Eccles. 12. 14.
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 it in every cir-
cumstance more striking and impressive. Both
in the Jewish and Christian edition, it has great
beauties.
Wasted his goods.] Had been profuse and pro-
fligate; and had embezzled his master's sub-
stance.
Verse 2. Give an account of thy, &c.] Produce
thy books of receipts and disbursements, that I
may see whether the accusation against thee be
true or false. The original may be translated,
Give up the business, roy Aoyov, of the stewardship.
Verse 3. I cannot dig] He could not submit to
become a common day-labourer, which was both
a severe and base employment: To beg I am
ashamed. And as these were the only homest
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 pro-
vide for his idleness and luxury, 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
424
What use should be made
A. M. 4038 debtors unto him, and said unto
Aºi... the first, How much owest thou
–88: 1- 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 hun-
CHAP. XVI.
of the foregoing parable.
dred "measures of wheat. And *.*.*.*.
he said unto him, Take thy bill, Ajiyº.
and write fourscore. CCII; i,
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 “the children of light.
9 And I say unto you, "Make to your-
a The word Batus in the original containeth nine gallons
three quarts: See Ezek. 45. 10, 11, 14.—b The word here in-
terpreted a measure, in the original containeth about fourteen
bushels and a pottle.—c John 12. 36. Ephes. 5.8. 1 Thess. 5. 5.
—d Dan. 4, 27. Matt. 6. 19, & 19, 21. Ch. 11.41. 1 Tim. 6. 17,
18, 19.
debtors and tenants, who paid their debts and
rents, not in money, but in kind; such as wheat,
oil, and other produce of their lands.
Verse 6. A hundred measures of oil] Exarov
garovº, a hundred baths. The no bath was the
largest 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. e. to seven gallons and a half of our
IIlea SUITC,
Take thy bill] Thy accompt—ro ygagaz. The
writing in which the debt was ºft
with the obligation to pay so much, at such and
such times. This appears to have been in the
hand writing of the §. and probably signed
by the steward : and this precluded imposition
on each part. To prevent all appearance of for-
gery in this case, he is desired to write it over
again, and to cancel the old engagement.
Verse 7. A hundred measures of wheat] Ezarov
zogous, a hundred cors. Kogos, from the Hebrew
no 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, I 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 2 The original
terms Hºuld be immediately inserted in the text,
and the contents inserted in the margin. The
resent marginal reading is incorrect. I follow
ishop 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 sufficiently proves. A per-
son thus addresses the Captain: “Your Sirkar's
deputy, whilst his master was gone to Calcutta,
established a court of justice.
“Having searched for a good many debtors
and their creditors, 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 8. The Lord commended] Viz. the mas-
Vol. I. # ( 54 ) -
ed, together ||
ter of this unjust steward. He spoke highly of
the address and cunning of his iniquitous servant.
He had, on his own principles, made a very pru-
dent provision for his support; but his master no
more approved of his conduct in this, than he did
in his wasting his substance before. From the
ambiguous and improper manner in which this is
expressed in the common English translation, it
has been supposed that our blessed Lord com-
mended the conduct of this wicked man: but the
word zugtoc, there translated lord, simply means
the master of the unjust steward.
The children of this world] Such as mind
worldly things only, without regarding God or
. souls. A phrase by which the Jews always
esignate the Gentiles.
Children of light] Such as are illuminated by
the Spirit of God, and regard worldly things
only as far as they may subserve the great pur-
poses of their salvation, and become the instru-
ments 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 latter do, in providing for another
world.
Verse 9. The mammon of unrighteousness]
Maſaova rhc ºuttac—literally, the mammon or
riches, of injustice. Riches promise MUCH, and
perform NoTHING : they excite hope and confi-
dence, and deceive i. in making a man de-
pend on them for happiness, they rob him of the
salvation of God, and of eternal glory. For
these reasons, they are represented as wnjust
and deceitful. See the note on Matt. vi. 24.
where this is more particularly explained. It is
evident that this must be the meaning of the
words, because the false or deceitful riches here,
are put in opposition to the true riches, ver, 11.
i. e. those divine graces and blessings which pro-
mise all good, and give what they promise; never
deceiving the expectation of any man. To in-
sinuate, that if a man have acquired riches by
unjust means, that 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 blasphemous perversion of our Lord's words.
Ill gotten gain must be restored to the proper
owners: if they are dead, then to their suc- .
CeSSOTS.
When ye fail] That is, when ye die. The
Septuagint use the word axxarely 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
425
* 34.
JNo man can serve two masters.
*** selves friends of the * mammon
*Hººp. of unrighteousness: that, when
+- ye fail, they may receive you
into everlasting habitations.
10 * He that is faithful in that which is
least, is faithful also in much : and he that
is unjustin 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 2
12 And if ye have not been faithful in
that which is another man's, who shall
give you that which is your own 2 -
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,
ST. LUKE.
The Pharisees reproved.
and despise the other. Ye can- A,”, “º
not serve God and mammon. An Ólymp.
14 T And the Pharisees also, -ºttº
* who were covetous, heard all these :
things: and they derided him.
15 And he said unto them, Ye are they
which "justify yourselves before men;
but God knoweth your hearts: for " that
which is highly esteemed among men, is
abomination 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 “And it is easier for heaven and earth
to pass, than one tittle of the law to fail.
a Or, riches.—b Matt. 25. 21. Ch. 19. 17.—c Or, riches.—d Matt. 6.
24.—e Matt. 28. 14.—f Ch. 10.29.—g Ps. 7.9—h 1 Sam. 16.7.
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 Hebraftsm :—they may receive you, for, ye
shall be received; i. e. God shall admit you, if
ou make a faithful use of his gifts and graces.
e who does not make a faithful use of what he
has received from his Maker, has no reason to
hope for eternal felicity. See Matt. xxv. 33.
and for similar Hebraisms consult in the original,
chap. vi. 38. xii. 20. Rev. xii. 6. xvi. 15.
Verse 10. He that is faithful in that which is
teast, &c.] He, who has the genuine principles
of fidelity in him, will make a point of conscience
of carefully attending to even the smallest things:
and it is by habituating himself to act uprightly
in little things that he acquires the gracious
habit of acting with propriety, fidelity, honour,
and conscience, in matters of the greatest con-
cern. On the contrary, he who does not act up-
rightly in small matters, will seldom feel himself
bound to pay much attention to the dictates of
honour and conscience, in cases of high impor-
tance. Can we reasonably expect, that a man
who is continually falling by little things, has
power to resist temptations to great evils 3
Verse 12. That which is another man's] Orra-
ther, another's, rq axxorgiº. That is, worldly
riches, called another's. i. Because they be-
long to God, and he has not designed that
they should be any man's portion. 2. Because
they are continually changing their possessors,
being in the way of commerce, and in provi-
dence going from one to another. This propérty
of worldly goods is often referred tºy both sa-
cred and profane writers. See a finé passage in
Horace, Sat. l. ii. s. 2. v. 129.
..Nam propriae telluris herum natura neque illum,
JNecme, nec quemgwam statuit.
Nature will no perpetual heir assign,
Nor make the farm his property, or mine.
FRANC1s.
And the following, in one of our own poets:
“Who steals my purse steals trash ; 'tis some-
thing, nothing ;
'Twas mine, 'tis his, and has been slave to thou-
sands.”
That which is your own 2.J. Grace and glory,
which God.has particularly designed for you—
426 &
º, sº
i Matt. 4. 17. & 1 1. 12, 13, Luke 7. 29.-k Ps. 102. 26, 27. Isa.
40. 8. & 51. 6. Matt. 5, 18. 1 Pet. 1. 25.
which are the only proper satisfying portion for
the soul; and which no man can enjoy in their
plenitude, unless he be faithful to the first small
motions and influences of the Divine Spirit.
Verse 13. JWo servant can serve two masters]
The heart will be either wholly taken up with
God, or wholly engrossed with the world. See
on Matt. vi. 24. l
Verse 14. They derided him.] Or, rather, they
treated him with the utmost contempt. So we may
translate the original words, effs&vkºrngº'oy avºrov,
which literally signifies, in illum emunarerunt—but
must not be translated into English, unless, to come
a little near it, we say, they turned wip their noses at
him ;—and why P because they were lovers of
money, and he showed them that all such were in
danger of perdition. As they were wedded to
.#. and not concerned for the other, they con-
sidered him one of the most absurd and foolish of
men, and worthy only of the most sovereign con-
tempt, because he taught that spiritual and eter-
nal 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. º gourselves] Ye declare
vourselves 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 another:—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, how-
soever ye may be esteemed among men, ye are
an abomination before him. See the note on
chap. vii. 29.
Verse 16. The law and the prophets were un-
til John] The law and the prophets continued to
be the sole teachers till John came, who ; be-
gan to proclaim 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 destruction shall fall upon
this ungodly race. They who wish to be saved,
must imitate those who take a city 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. y, 17, 18, ºf
*
The rich man
*** 18 "Whosoever putteth away
A. Öiyº, his wife, and marrieth another,
Sº committeth adultery: and who-
soever marrieth her that is put away from
her husband, committeth adultery.
19 || There was a certain rich man,
* which was clothed in purple and fine
a Matt. 5. 32. & 19. 9. TMark 10. 11. 1 Cor. 7. 10, 11.-b Prov.
SI. 22. 1 Mac. 10. 62. 1 Pet. 3. 3, 4.
Verse 18. Putteth 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
on the mount; and stand in a much better con-
nexion there than they do here: unless we suppose
our Lord delivered the same discourse at differ-
ent 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 per-
son is said to be JVincive. This account of the
rich man and Lazarus, 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. Either,
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 instruc-
tive, in which soever of these lights it is viewed.
Let us carefully observe all the circumstances of
ſered here to our notice, and we shall see, I. The
cRIME of this man ; and II. His PUNISHMENT.
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 sin. To this circumstance our
Lord adds nothing, he does not say that he was
&orn to a large estate, or that he acquired one by
improper methods; or that he was haughty or
£nsolent 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.
Purple 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 su-
perb dress to be an agent to his crimes, by cor-
rupting 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 law of Moses, under which
this man lived, forbad nothing on this point, but
excess in eating and drinking: indeed it seems as
if a person was authorised to taste the sweets of
an abundance, which that law promised as a re-
ward of fidelity. Besides, this rich man is not
accused of having eaten food which was prohibit-
ed by the law, or of having neglected the absti-
nences 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 debauch. He
is not accused of licentious discourse, of gaming,
of frequenting any thing like our modern plays,
balls, masquerades, or other impure and unholy
assemblies; of speaking an irreverent word
against divine revelation, or the ordinances of
God. In a word, his probity is not attacked, nor
#8 he accused of any of those crimes which per-
CHAP. XVI.
and Lazarus.
-> ſº A. M. 4033,
linen, and fared sumptuously A. D. 29.
every day : An. Olymp.
20 And there was a “certain –88: 1-
beggar, named Lazarus, which was laid
at his gate, full of sores,
21 And desiring to be fed with the
crumbs which fell from the rich man's ta-
c Job 2. 7. Eccles. 9. 2. Acts 8. 2. 1 Pet. 4. 17.
vert the soul, or injure civil society. As Christ
has described this man, does he appear culpable?
What are his crimes P Why, 1. He was rich. 2.
He was finely clothed. And 3. He feasted well.
JNo 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, hardhearted, 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
§. life, and was not at all concerned about ano-
ther.
Therefore we do not find that when Abraham
addressed him on the cause of his reprobation, ver.
25. that he reproached him with hardheartedness,
saying, “Lazarus was hungry, and thou gavest
him no meat; he was thirsty, and thou gavest him
no drink,” &c. but he said simply, Son, remember
that thou didst receive thy good things in thy life-
time, ver. 25.--“Thou hast sought thy consola-
tion 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 transgres-
sion. 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 conduct, to the principles of the
Gospel; but also a conformity in his heart, to the
Spirit and mind of Christ.
Verse 20. There was a certain beggar named
Lazarus] His name is mentionsd, because his
character was good, and his end glorious; and
because it is the purpose of God, that the righteous
shall be had in everlasting remembrance. Laza-
rus ny', is a contraction of the word nyºn 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 desiring 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, yer. 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, that
he would now have requested such a favour from
him : nor does Abraham glance at any such un-
charitable conduct on the part of the rich man,
We may now observe,
42
The rich man
**º ble; moreover the dogs came,
An olymp. and licked his sores.
—Sºlº tº 22 And it came to pass, that
the beggar died, and was carried by the
angels into Abraham's bosom: the rich
man also died, and was buried; -
23 And in hell he lifted up his eyes, be-
ing in torments, and seeth Abraham afar
off, and Lazarus in his bosom :
24 And he cried and said, Father Abra-
ham, have mercy on me, and send Laza-
rus, that he may dip the tip of his finger in
water, and “cool my tongue; for I "am
tormented in this flame.
a Zech. 14. 12.—b Isai. 66. 24. Mark 9.44, &c.
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 allu-
sion is made to the custom of Jewish feasts, when
three persons reclining 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 disciple, John xiii. 25.
.4braham's bosom was a phrase used among the
Jews to signify the Paradise of God. See Jose-
phus's account of the Maccabees, chap. xiii.
Verse 22. The rich man also died, and was
buried]. There is no mention of this latter cir-
cumstance 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
ride of the other followed him to the tomb.-
ut what a difference in these burials, if we take
in the reading of my old MS. BIBLE, which is
supported by several Versions: #dršutbt the
riche mail ig bgct. : ant is burieb in ſºcile.
And this is also the reading of the Anglo-Saxon,
>1 par on helle gebypgeb, and was in hell
buried. In some MSS. the point has been want-
ing after staph, he was buried ; and the following
xas, and, removed and set before swagas, 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.
ut let us view the circumstances of this man's
punishment.
Scarcely had he entered the place of his pu-
nishment, when he lifted up his eyes on high ;
and what must his surprise be, to see himself
separated from God, and to feel himself torment-
ed in that flame ! Neither himself nor friends,
ever suspected that the way in which he walked,
could have led to such a perdition.
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 cir-
cumstance in his punishment. What a contrast !
what a desire does he feel to resemble him, and
what rage and despair because he is not like
him : We may safely conclude, that the view
which damned souls have in the gulf of perdition,
of the happiness of the blessed, and the convic-
tion 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 ne-
Yer had, any right, and of which they are now
ST. LUKE.
and Lazarus.
25 But Abraham said, Son, “re- A. M.º.
member that thou in thy lifetime A. #.
• 1.
receivedst thy good things, and -ºº ºl
likewise Lazarus evil things; 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,
father, that thou wouldest send him to my
father’s house : -
28 For I have five brethren; that he
c Job 21. 13. Ch. 6. 24.
deprived, affects the miserable less than the pre-
sence of that to which they had a right, and of
which they are now deprived. Even in hell, a
damned spirit must abhor the evil by which he is
tormented, and desire that good that would free
him from his torment. If a lost soul could be
reconciled 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 desire to be united with the supreme
good, the gratification of which is for ever impos-
sible, must make a second circumstance in the
misery of the lost.
3. Son, remember, that in thy lifetime thow
receivedst thy good things, ver. 25. The remem-
brance of the good things possessed in life, and
now to be enjoyed no more for ever, together
with the remembrance of grace offered or abused,
will form a third circumstance in the perdition
of the ungodly. Son, remember, that in thy life-
time, &c. *
4. The torments which a soul endures in the
hell of fire, will form, through all eternity, a con-
tinual present source of indescribable wo. Actual
torment in the flames of the bottomless pit, forms
a fourth circumstance in the punishment of the
lost. I am tormented in this flame, ver, 24.
5. The known impossibility of ever escaping
from this place of torment, or to have any alle-
viation of one's misery in it, forms a fifth circum-
stance in the punishment of ungodly men.—
Besides all this, between us and you there is a
great gulf, ver. 26. The eternal purpose of God,
formed on the principles of eternal reason, sepa-
rates 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
cannot go from heaven to alleviate their miseries,
nor can any of them escape from the place of
their confinement, to eliter among the blessed.
There may be a discovery from hell of the para-
dise of the blessed ; but there can be no inter-
course nor connexion.
6. The iniquitous conduct of relatives and
friends, who have been perverted by the bad ex-
ample of those who are lost, is a source of pre-
sent punishment to them ; and if they come also
to the same place of torment, must be to those,
who were the instruments of bringing them thi-
ther, an eternal source of anguish. Send Laza-
rus to my father's family, for I have five brothers,
that he may earnestly testify (Jakagrwgnºrai) to
*
428
CHAP.
A. M. lºss. may testify unto them, lest they
A. D. 29. -> e .
A. ºlºp. also come into this place of tor-
–88 tº ment.
29 Abraham saith unto him, "They have
Moses and the prophets; let them hear
30 And he said, Nay, father Abra-
º The rich 7720,33
and Lazarus.
xvii.
ham; but if one went unto them *.*.*.*.
*
from the dead, they will re- An ºlymp:
...” CCII. 1.
pent.
31 And he said unto him, If they hear
not Moses and the prophets, " neither
will they be persuaded, though one rose
from the dead.
a Isai. 8. 20. & 84. 16. John 5. 39, 45. Acts 15, 21. & 17, 11.
Ab John 12. 10, 11.
them, that they come not into 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 suffer the deeper perdition
on that account.
Verse 29. They have JMoses and the prophets]
This plainly supposes they were all Jewish belie-
vers—they had these writings in their hands,
}. they did not permit them to influence their
IWCS.
Verse 30. If one went unto 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 mercy,
spared you for the present, this punishment.—
How could you bear the sight of this damned spi-
rit? Your very nature would fail at the appear-
ance. 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 JMoses, &c.]. This
answer of Abraham contains two remarkable
propositions. 1. That the Sacred Writings con-
tain such proofs of a divine origin, that though
all the dead were to arise, to convince an
unbeliever of the truths therein declared; the
conviction could not be greater, nor the proof
more evident, of the divinity and truth of these
Sacred Records, than that which themselves af.
ford. 2. That to escape eternal perdition, and
get at last into eternal glory, a man is to re-
seive the testimonies of God, and to walk accord-
ing to their dictates. And these two things show
the sufficiency and perfection of the Sacred Wri-
tings. What influence could the personal ap-
pearance of a spirit have on an unbelieving and
corrupted heart 2, None, except to terrify it for
the moment—and afterward to leave it ten thou-
sand reasons for uncertainty and doubt. Christ
caused this to be exemplified in the most literal
manner, by raising Lazarus from the dead...And
aid this convince the unbelieving Jews 2 No.—
They were so much the more enraged; 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 has
...”
enow.—See a Sermon on this subject, by the
author of this work. i
To make the parable of the wrijust 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
proprietor 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 grace ; of birth and education : His
word, Spirit, 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 edifica-
tion 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 be proved against us,
we are in immediate danger of being deprived of
all the blessings which we have thus abused f 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 mercy 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 re-
uired of us. Let us therefore learn wisdom
rom the prudent despatch 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 re-
mains, but which is ready to die, that we may
escape the gulf of perdition, and get into some
humble place of the heaven of glory. Our
wants are pressing; God calls loudly; and eter-
nity is at hand!
CHAPTER XVII.
Christ teaches, the necessity of avoiding offences, 1, 2. How to treat an offending brother, 3, 4. The eff-
*9 of faith, 5, 6... No man by his services or obedience can profit his Maker, 7–10. He cleanses ten
'ºpers, 11–19. The Pharisees inquire when the kingdom of God shall commence 2 Christ answers
them, and corrects their improper views of the subject, 20–37.
420
Directions concerning
*.*.*.*. HEN said he unto the dis-
An Óiymp. ciples, " It is impossible
—Sºlº b- but that offences will come; but
wo unto him, through whom they come!
2 It were better for him that a millstone
were hanged about his neck, and he cast
into the sea, than that he should offend
one of these little ones.
3 T Take heed to yourselves; " If thy
brother 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 in a day
return again to thee, saying, I repent ;
thou shalt forgive him.
5 T And the apostle said unto the Lord,
Increase our faith.
6 "And the Lord said, If ye had faith as
a grain of mustard-seed, ye might say unto
this sycamine-tree, Be thou plucked up
ST. LUKE.
forgiveness of injuries,
by the root, and be thou planted A, M.4%5.
in the sea; and it should obey, Af #.
OUls -***—
7 But which of you, having a servant
ploughing or feeding cattle, will say unto
him by and by, when he is come from the
field, Go and sit down to meat 2
8 And will not rather say unto him,
Make ready wherewith I may sup, and
gird thyself, “and serve me, till I have
eaten and drunken; and afterward thou
shalt eat and drink 2 *.
9 Doth he thank that servant, because
he did the things that were commanded
him 2 I trow not.
10 So likewise ye, when ye shall have
done all those things which are command-
ed you, say, We are 'unprofitable ser-
vants: we have done that which was our
duty to do.
a Matt. 18. 6, 7. Mark 9.42; 1 Cor. 11. 19.-b Matt. 18. 15, 21.
—c Lev. 19. 17. Prov. 17. 10. James 5. 19.-d Matt. 17. 20. &
21. 21. Mark 9.28. & 1 1. 28.
NOTES ON CHAPTER 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 promiscs of glory, men will con-
tinue to sin against God; and his justice must
continue to punish. See on Matt. xviii. 6.
Verse 2. A millstone] That drowning a per-
son, 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 follow-
ing be added. To have a millstone hanged about
the neck, was a common proverb. “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 millstone about his neck 2"
The place in Aristophanes, to which the reader
is referred in the note on Matt. xviii. 6. is the
following:
*Agay agréagow, eis rô A3338goy agaaé,
*Ex rod Adigwyyo; #xxgsø 472; dºr ég 30 × 0 y.
“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 par-
doming every offence, of every man, and that con-
tinually, seemed so difficult, even to the disciples
themselves, that they saw, without an extraordi-
mary 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.
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
430 -
e Ch. 12. 37.-f Job 22, S. & S5. 7. Psa. 16. 2. Matt. 25. 30.
Rom. 3. liº. & | 1. 35. I Cor. 9. 16, 17. Philemon ll.
called, being our acer majus, greater maple.
The true sycamore is the ficus Pharaonis, or
Egyptia, Pharaoh’s or Egyptian fig-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. Jerom,
who was well acquainted with these countries,
translates the word mulberry-tree. º
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. -
Verse 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 ex-
pect thanks for it, for he is bound by his agree-
ment to act thus, because of the stipulated
reward, which is considered as being equal 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 un-
profitable servants, not sinful servants. If this
text could be fairly construed to countenance
sinful imperfection, it would be easy to demon-
strate, 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 imper-
fect: 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
JMaker; 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 trans-
gressions of his creatures, nor can they be
increased by the uninterrupted *" obedience,
Christ cleanses
º 11 And it came to pass, "as
A. ºr he went to Jerusalem, that he
Lººk passed through the midst of Sa-
maria and Galilee.
12 And as he entered into a certain vil-
lage, there met him ten men that were
lepers, which stood afar off:
13 And they lifted up their voices, and
said, Jesus, Master, have mercy on us.
14 And when he saw them, he said unto
them, "Go show yourselves unto the
priests. And it came to pass, that, as they
went, they were cleansed.
15 And one of them, when he saw that
a Luke 9.51, 52. John 4. 4.—h Lev. 13.46.-cLev. 13. 2. & 14.2.
Matt. e. 4. Ch. 5, 14.
CHAP.
XVII. ten lepers.
he was healed, turned back, and º
with a loud voice glorified God, A ºr
16 And fell down on his face ººl
at his feet, giving him thanks: and he
was a Samaritan.
17 And Jesus answering said, Were there
not ten cleansed 2 but where are the nine 2
18 There are not found that returned to
give glory to God, save this stranger.
19 " And he said unto him, Arise, go
thy way: thy faith hath made thee whole.
30 T And when he was demanded of
the Pharisees, when the kingdom of God
should come, he answered them and said,
d Matt. 9. 22. Mark 5. 34. & 10, 52. Ch. 7, 50. & 8.48. &
18-42.
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 unprofit-
able servants.” Ye have derived your being
from the infinite fountain of life; Ye are up-
held by the continued energy of the Almighty;
His glories are infinite and eternal, and your
obedience and services, 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 Sa-
maria, and Galilee.] He first went through Gali-
lee, 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, it 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 le-
prosy, see the note on Matt. viii. 2, and on Levit.
xiii, and xiv. -
Which stood afar off.] They kept at a dis-
tance, because forbidden by law and custom to
come near to those who were sound, for fear of
infecting them. See Levit. xiii. 46. Numb. 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 companions 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 sepa-
rates them from God; and nothing but the pitying
heart and powerful hand of Christ Jesus, can set
* soul free from it.
erse 14. Show yourselves unto the priests]
According to "* Ley. ". ... xiv.
_
2, &c. Our Lord intended that their cure should
be received by faith: they depended on his good-
ness 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 working many miracles. He who
will not believe, till he receives what he calls a
reason for it, is never likely to get his soul saved.
The highest, the most sovereign reason that can
be given for believing, is, that God has command-
ed 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
...i. and gave public praise to the kind hand
from which he had received his cure.
Verse 16. He was a Samaritan.] One who
professed 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 nine 2) 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 º are again mingled with
the world! Reader art thou of this number 2
Verse 18. This strºnger.] 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 Much forgiven ...}} 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
meaning of the original, ºr a ragaragnatºr,
KYPKE and others have amply proved from the
best Greek writers. As if he . said, “ The
kingdom of God, the glorious religion of the Mes-
siah, does not come in such a way as to be discern-
ed only by sagacious critics, or is only to be seen
by those who are scrupulously watching 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, º this very kingdom of
43





Cºreless state of the
*** The kingdom of God cometh
A. ºr not * with observation:
** 21 * Neither shall they say,
Lo here! or, lo there! for, behold, “the
kingdom of God is "within you.
22 || And he said unto the disciples,
*The days will come, when ye shall de-
sire to see one of the days of the Son of
man, and ye shall not see it.
23 And they shall say to you, See here;
or, see there; go not after them, nor fol-
low 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 manythings,
and be rejected of this generation.
26 And as it was in the days of Noe, so
shallit be also in the days of the Sonofman.
ST. LUKE.
world at Christ's coming.
27 They did eat, they drank, A.M. º.
they married wives, they were ſº.
given in marriage, until the day – º –
that Noe entered into the ark, and the
flood came, and destroyed them all.
28. " 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 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 m 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 is in the field, let him like-
wise not return back.
32 ° Remember Lot's wife.
a or, with outward show.--ver. 23.-c Rom. 14, 17-d'Or,
among you, John I. 26.-e See Matt. 9. 15. John 17. 12-
* Matt. 24. 23. Marlº 1s. 21. Ch. 21. 8.
5 Matt. 24. 27.-h Mark 8. 31. & 9. s.1. & 10, 33. Ch. 9. 22-
Gen. 7. Matt. 24, 37-k Gen. 19.- Gen. 19. 15, 24-mº
Thess. 1. 7.-n Matt. 24, 17. Mark 1s. 15.-Gen. 19, 26.
God is publicly revealed; and behold it is among
you; I proclaim it publicly, and work those mira-
cles which prove that 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 promul-
gation and establishment of the Christian religion.
2. The total overthrow of the Jewish polity. The
Jews imagined that when the Messiah should
come, he would destroy the Gentiles, and reign
gloriously over the Jews: the very reverse of this
our L. 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 Gomorrha. 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 Gomorrha.” Our Lord states,
that this kingdom of heaven within them, i. e.
that they themselves º be the scene of these
desolations, as through their disobedience and re-
bellion, they possessed the seeds of these judg-
ments. See on Matt. iii. 2
Verse 21. Lo here! or, to 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 proclaimed 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 support and comfort the minds of his disciples,
we cannot suppose that he intimates here that
they shall be left destitute of those º
cessary for their support in a day of trial. hen
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 declara-
tion; intimating that heavy calamities were about
to fail upon them; and that they should desire in
432
ne- i.
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 tender-
mess 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 ºf
they shall say. Two MSS. the Syriac, and Ar-
menian, have saw, if. -
See here] KM. sixteen others, and the latter
Syriac, have oxglºros, behold, the Christ is here.
his 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 manythings.
As the cup of the iniquity of this people shall not
be full. º they have finally rejected and cru-
cified the Lord of life and glory: so this desola-
tion cannot take place till after my death.
Verse 26. As it was in the days of Noel See
on Matt. xxiv. 38.
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 careless-
mess, and no one seemed to regard the warnings
given by the Son of God.
Verse 29. It rained fire and brimstone] In-
stead of it rained; Gen. xix. 24. justifies the in-
sertion of the pronoun he, as implied in the verb
tºgºs; for it is there said that Jehovah rained
fire and brimstone from Jehovah out of heaven.
Verse 3i. He which shall be upon the house-
p) See this explained on Matt. Xxiv. 17.
ºverseş2. 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 preceding verse seems to intimate;
and became a monument of the divine displeasure.
and of her" folly and """ a proof that

shall all these dreadful evils
The parable of the CHAP.
a.m. ºs. 33 a Whosoever shall seek to
* 3:... save his life shall lose it; and
Cºlº - whosoever shall lose his life
shall preserve it.
34 "I 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 begrindingtogether;
- Matt 10.99 & 16, 25. Mark & 53. Ch. 9, 24. John 12.25-
b Matt. 24, 40, 41. 1 Thess. 4. 17.
we have loved with a criminal affection, that
which we leave with grief and anxiety, though
commanded by the Lord to abandon it.
Verse 33. hosoever shall seek to save his º
These, or similar words, were spoken on another
occasion. 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 probably borrowed from Matt. xxiv. 40.
Verse 37. Where, º In what place
all? The answer,
XVIII.
the one shall be taken, and the ***
other left. An oiyº.
36 [*Twomenshallbeintheſield; -ºº ºl.
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 is, thither
will the eagles be gathered together.
importunate widow.
c This 35th verse is wanting in most of the Greek copies.-
d Job 39. 30. Matt. 24, 28.
our Lord gives in a figure; the application of
which they are to make themselves. here the
dead carcassis, there will be the birds of prey—
where the sin is, there will the ishment be.
See on Matt. xxiv. 28. 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
º same condemnation, into which these have
fallen.
CHAPTER XVIII.
The parable of the importunate widow, 1-8. Of the Pharisee and the publican, 9–14. Infants brought
to Christ, 15–17.
Lord's reflections on his case, 24–27.
The ruler who wished to know how he might inherit eternal life, ig-23. Our
What they shall receive who follow Christ, 28–30. He foretells
his approaching passion and death, 31–34. He restores a blind man to sight at Jericho, 35–43.
A.M. º. A ND he spake a parable unto
A. D. 29. -
An Olymp. them to this end, that men
ºth ought "always to pray, and not
to faint;
2 Saying, There was "in a city a judge,
which feared not God, neither regarded
ºnan -
3 And there was a widow in that city;
A. M. 4033.
A. D. ºo.
an. Olymp.
Ecº
and she came unto him, saying,
Avenge me of mine adversary.
4 And he would not for awhile; -ºº-º-
but afterward, he said within himself,
Though I fear not God, nor regard man;
5 * Yet because this widow troubleth
me, I will avenge her, lest by her con-
tinual coming she weary me.
ach. 11.5 & 21-36. Rom, 12.12. Eph. 5, 18. Col. 4.5.
NoTES ON CHAPTER XVIII.
Verse 1. Men ought always to pray] There-
fore 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 patience and continual fortitude,
and the constant influence and protection of the
Almighty; therefore they should be instant in
prayer. It states further, that men should never
cease praying for that, the necessity ºf which God
has given them to feel, till they receive a full an-
swer to their prayers. No other meaning need
be searched for in this parable: St. Luke, who
perfectly knew his master's meaning, has ex-
plained it as above.
Verse 2. A judge, which feared not God, nei-
ther regarded man] It is no wonder that our
Lord calls this person an ºrighteous 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. Be-
cause this person feared not God, he paid no at-
tention to the calls of justice; and because he
respected not man, he was unmoved at the com-
plaint of the Even among the heathens
Woº. I. ( 55 )
1 Thes-5 17–h Gr. in a certain city.—ech. 11.8.
this was the character of a man totally abandoned
to all evil. So Diºp Cassius says of Vitellius,
that he neither regºded gods nor men—ours ray
avºgaway, ours ray Seay sºgovºrºv.
erse 3. . Avenge me of mine adversary..] The
original, ºxdºrov as aro row avºradºxov &ow, had
better be translated, do me justice against, or win-
dicate me from my adversary. If the woman had
come to get revenge, as our common transla-
tion intimates, I think our blessed Lord would
never have permitted her to have the honour of a
F. in the sacred records. She desired to
ave justice, and that only; and by her importu-
nity 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
actions which appear good, have neither the love
% God nor that of our neighbour, but only self-
ove of the basest kind, for their principle and
motive.
Verse 5. She weary me] 'ºrrºrizºn as, 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.
43.3


- -
The parable of the
** 6 And the Lord said, Hear
An ºr what the unjust judge saith.
Lºlº 7 And a shall not God avenge
his own elect, which cry day and night
unto him, though he bear long with them?
3 I tell you "that he will avenge them
speedily. Nevertheless when the Son of
man cometh, shall he find faith on the
earth 2
9 || And he spake this parable unto cer-
ST. LUKE.
Pharisée and the publican.
tain which trusted in themselves A. M. º.
"that they were righteous, and ºn º,
despised others: Cºl. 1.
10 Two men went up into the temple to
pray; the one a Pharisee, and the other
a publican.
11. The Pharisee "stood and prayed thus
with himself, 'God, I thank thee, that I
am not as other men are, extortioners,
unjust, adulterers, or even as this publican.
a Rev. 5, 10.-bºrebr. 10, 37. 2 Pet. 3. 8, 9.-c Ch. 10. 29. d'Or, as being righteous--e Psa. 135. 2–f Isai. i. 15. & 58.2.
& 15, 15. Rev. 3. 17.
Verse 6. Hear what the unjust judge saith..]|sionate towards his creatures: being ever prone
Our blessed Lord intimates that we should rea-
son thus with ourselves: “If a person of such an
infamous character as this judge was, could
yield to the pressing and continual solicitations of
a poor widow, for whom he felt nothing but con-
tempt; 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 jus-
tice for his chosen & Probably this may refer to
the cruel usage which his disciples had met with,
and were still receiving, from the disobedient
and unbelieving Jews; and which should be
finally visited upon them in the destruction of
their city, and the calamities which should fol-
low. But we may consider the text as having a
more extensive meaning. As God has gracious-
ly 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 cry unto
him incessantly for it: the goodness of his nature
and the promise of his grace bind him to hear the
rayers they offer unto him, and to grant them
all that salvation which he has led them by his
promise and º to request. -
Which cry 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 º: is ". desire ". their
soul, they incessantly see tº they may be up-
hºld º by . * y may P
Though he bear long with them?] Rather and
He is compassionate towards THEM, and conse-
quently not at all like to the unrighteous judge.
Instead of ºxgºvºy, and be long-suffering, as
in our translation, I read ºzºgabºº, he is
compassionate, which reading is supported b
º and several others. The reason whic
our Lord gives for the success of his chosen, is, 1.
They cry unto him day and night. 2. He is com-
passionate towards them. In consequence of
the first, they might expect justice even from an
unrighteous judge: and in consequence of the
second, they are sure of salvation, because they
askit from that God, who is towards them a Fa-
ther of eternal love and compassion. There was
little reason to expect justice from the unright-
eous judge: 1. Because he was unrighteous:
and 2. Because he had no respect for man; no,
not even for a poor desolate widow. But there
is all the reason under heaven to expect mercy
from God: 1. Because he is righteous, and he
has promised it; and 2. Because he is compas-
4.
to give more than the most enlarged heart can
request of him. Every reader must perceive
that the common translation 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 º 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—ey taxes, instant-
ly, in a trice. I. Because he has promised it:
and 2. Because he is inclined to do it.
When the Son of man cometh] To require the
produce of the seed of the kingdom sown among
this people.
Shall he find faith on the earth?] Or, rather.
shall he find fidelity in this land? Shall he find
that the soil has brought forth a harvest propor-
tioned to the culture bestowed on it? No! And
therefore he destroyed that land.
Verse 9. Despised] Ezov*evouyºrac. disdained,
made nothing º others, treated them with sove-
reign contempt. Our Lord grants that the Pha-
risees made clean the outside : but alas! what
pride, vain-glory, and contempt for others, were
lodged within.
erse 10...4 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
{..." i. e. to worship God: they were probably
oth Jews, and felt themselves led by different
motives to attend at the temple, at the hour of
ſº ; the one to return thanks for the mercies
e 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 b "... and prayed, as some would
translate the words. He probably supposed it
disgraceful to appear to have any connexion 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 person 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 scribes and Pharisees, ye
shall not enter into tº kingdom of God: see the
note there. Now, the righteousness of the scribes
and Pharisees, is described here by a Pharisee
himself. We find it was twofold: 1. It consisted
in doing no harm to others. 2. In attending all
the ordinances of God, then established in the
Jewish economy: and in these things they were
not like other men; the ** inhabitants of

The parable of the CHAP.
A. M. 1033.
º 12 I fast twice in the week, I
A yº give tithes of all that I pos-
º' sess.
13 And the publican, standing afar off,
XVIII. Pharisee and the publican-
A. M. 4052.
would not lift up so much as his *, *, *.
eyes unto heaven, but smote ºf
upon his breast, saying, God be −
merciful to me a sinner.
the land paying little or no attention to them.
That the E. were in their origin a pure
and holy people, can admit of little doubt: but
that they had awfully degenerated before our
Lord's time, is sufficiently 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 adulterer. 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 un-
cleanness. 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—1
fast twice in the week. The Jewish days of fast-
ing in each week, were the second and fifth :
what we call JMonday and Thursday. These
were instituted in remembrance of Moses's going
up to the mount to receive the law, which the
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, I give tithes ºf all that I º
Or, of all I acquire, wrazzi. Raphelius has wel
observed, that this verb in the present tense, sig-
nifies to acquire—in the preter, to possess: the
Pharisee's meaning seems to be, “As last as I
gain anything, I give the tenth part of it to the
house of God and to the poor. Those who dedi-
cate a certain part of their earnings to the Lord,
should never let it rest with themselves, lest pos-
session should produce covetousness. This was the
Pharisee's righteousness, and the ground on which
he builded his hope of final salvation. That the
Pharisees had a strong opinion of their own right-
eousness, 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: and if there were
but twenty, I and my son would be of the number:
and if there were but ten, 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 two, I and my son would be those two : and
if there were but one, myself should be that one.”
Bereshith Rabba, s. 35, fol. 34. This is a genu-
ine specimen of Pharisaic pride. No wonder
that our Lord accused these of pride and vain-
glory: they were far from humility, and conse-
quently far from righteousness.
Verse 13. The publican, standing gſar off
Not because he was a heathem, and dared not
approach the holy place; (for it is likely he was
tº Jew) but because he was a true penitent, and
º utterly º to appear before
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 confession of guilt. And 3. It was the very
Pºsture that the Jewish Rabbins required in those
who prayed to God. See Ezraix. 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 prac-
tised 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 Ro-
man Catholics in their general confessions.
God be merciful to me] Ixa as cº-be pro-
pitious towards me through sacriftee—or, let an
atonement be made for me. I am a sinner, and
cannot be saved but in this way. The Greek
word inazza, orixaºxoaal, often signifies to make
expiation for sin; and is used by the Septuagint,
Psal. lxy. 4. Exxviii. 38. lxxix. 9, for nº kipper,
he made an atonement. So iwazºº, a propitia-
tion is used by the same, for nºnchataah, a sacri-
fice for sin, Ezek. xliv. 27. and iwagºngº, the
mercy-seat, is, in the above version, the transla-
tion of nº kapporeth, the lid of the ark of the
covenant, on and before which the blood of the
expiatory victim was sprinkled, on the great day
of atonement. The verb is used in exactly the
same sense by the best Greek writers. The fol-
lowing from Herodotus, lib. i. p. 19, edit. Gale,
is full in point. Guairai ºyaxnºt roy sº Aºosa.
Seay IAAx KETO, Crºsus appeased, or made an
atonement to the Delphic .#% immense sacrifices.
We see then, at once, the reason why our blessed
Lord said that the tar-gatherer 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 begin-
ning, purposed to save sinners. As the Pharisee
depended on his doing no harm, and observing the
ordinances of religion, for his acceptance with God;
according to the economy of grace and justice, he
must be rejected: for as all had sinned, and come
short of the glory of God, and no man could make
an atonement for his sins, so he who did not take
refuge in that which God's mercy had provided,
must be excluded from the kingdom of heaven.
This was no new doctrine :-it was the doctrine
publicly and solemnly preached by every jº.
offered under the Jewish law. Without shedding
of blood there is no remission, was the loud and
constant cry of the whole Mosaic economy.
From this we may see what it is to have a right-
eousness 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 humble of heart, which they were
not.
Many suppose, that the Pharisees thought they
could acquire righteousness of themselves, inde-
pendently 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
guilt must be blotted-out; and that there was no
way of doing this but through an atonement the
435
CHAP.
*.*, * 14 Itellyou, thisman wentdown
Ajiyºr. to his house justified rather than
–88 tº the other: for every one that
exalteth himself shall be abased; and he
that humbleth himself shall be exalted.
15 T "And they brought unto him also in-
fants, that he would touch them: but when
his disciples saw it, they rebuked them.
16 But Jesus called them unto him, and
said, Suffer little children to come unto
me, and forbid them not : for “ of such is
the kingdom of God. t
17 d Verily I
shall not º the kingdom of God as
a little child, shall in nowise enter therein.
18 Tſ “And a certain ruler asked him,
saying, Good Master, what shall I do to
inherit eternal life 2
19 And Jesus said unto him, Why callest
thou me good 2 none is 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 distri-
bute unto the poor, and thou shalt have
treasure in heaven: and come, follow me.
23 And when he heard this, he was very
4 certain ruler inquires.
say unto you, Whosoever|
XVIII.
sorrowful: for he was very rich, *, *, *.
24 || And whén Jesus saw that A. biº.
he was very sorrowful, he said, -ºº ºl
‘How hardly shall they that have riches
enter into the kingdom of God!
25 For it is 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 it said, Who then
can be saved ?
27 And he said, “The things which are
impossible with men, are possible with
God. *
28 Tſ Then Peter said, Lo, we have
left all, and followed thee.
29 And he said unto them, Verily I say
unto you, "There is no man that hath left
house, or parents, or brethren, or wife, or
children, for the kingdom of God's sake,
30 m Who shall not receive manifold
more in this present time, and in the
world to come life everlasting.
31 TT 9 Then he took unto him the twelve,
and said unto them, Behold, we go up to
Jerusalem, and all things P that are writ-
ten by the prophets concerning the Son of
man shall be accomplished.
32 For he shall be delivered unto the
Gentiles, and shall be mocked, and spite-
fully entreated, and spitted on : .
33 And they shall scourge him, and put
him to death ; and the third day he shall
rise again.
how he may be saved.
a Job 22, 29. Matt. 23. 12. Ch. 14. 11. James 4.6. 1 Pet, 5.5, 6.
-b Matt. 19. 18. Mark 10. 13.-c 1 Cor. 14. 20. 1 Pet. 2. 2.-
d Mark 10. 15.-e Matt. 19. 16. Mark 10, 17.-f Exod. 20. 12, 16.
Deut. 5. 16–20. Rom. 13.9-g Eph. 6. 2. Col. 3. 20.-h Matt.
6, 19, 20. & 19, 21. 1 Tim. 6. 19.
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] H exervor: that is, the
other was not accepted, because he eacalted him-
self—he made use of the mercies which he aº-
knowledged he owed to God, to make claims on
the divine º ; and to monopolize the
salvation of the Most High . He was abased, be-
cause 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 reconcilia-
tion to God. It is a strange perversion of the hu-
man mind, to attempt to make God our debtor, by
the very blessings which his mere mercy has con-
ferred upon us! It 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 justi-
fied, though they had even offered a sacrifice.
Verse 15–17. They bºught unto him also in-
Jants]. On these verses, the reader is requested to
consult the notes on Matt, xix. 13, 14. and on
Mark x. 16. -
436
i Prov. 11.28. Matt. 19. 23. Mark 10.23.−k Jer. 32. 17. Zech.
8. 6. Matt. 19, 26. Ch. 1. 37.- Matt. 19. 27.-m Deut. 33. 9.-
n Job 42. 10.-o Matt. 16. 21. & 17. 22. & 20. 17. Mark iO. 32.
—p Psa. 22. Isai. 53.−r Matt. 27. 2. Ch. 23. 1. John 18. 28.
Acts 3.13.
Verses 18–23. A certain ruler] See the case
of this person largely explained on Matt. xix. 16
–22. and Mark x. 21, 22.
Verse 24. How hardly shall they that have rich-
es, &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
kaah Aoy, a camel, S. and four other MSS. read
kauixov, a cable. See the same reading noticed
on the parallel place, Matt. xix. 24.
Verse 28. We have left all] Our trades, our
houses, and families. e reader is desired to
consult the notes on Matt. iv. 20. xix. 27, &c.
Verse 29. That hath left house, or parents, &c.]
See on Matt. xix. 28, 29. and Mark x. 29, 30.
Or brethren] H adºx+a;, or sistERs, is added
by the Cod. Bezae, 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 shall 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 w.p, (ºppy) and we shall live
before him ; his resurrection shall be the pledge,
token, and cause of ours. e

.Account of the
A. M. º. 34 " And they understood none
A. º. of these things: and this saying
999; 1 was hid from them, neither knew
they the things which were spoken.
35 T b 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.
37 And they told him, that Jesus of Na-
zareth passeth by. *
38 And he 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
CHAP. XIX.
conversion of Zaccheus.
he cried so much the more, *, *, *.
Thou son of David, have mercy A. ºlymp.
On Iſlee - -**—
40 And Jesus stood, and commanded
him to be brought unto him : and when
he was come near, he asked him,
41 Saying, What wilt thou that I shall
do unto thee? And he said, Lord, that I
may receive my sight. A
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 it, gave
praise unto God.
a Mark 9.32. Ch. 2.50. & 9.45, John 10 6, & 12, 16-b Matt. 20.
29. Mark 10. 46.-c Ch. 17. 19.-d Ch. 5.26. Acts 4. 21. & 11. 18.
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
ermit the Jews and Gentiles to torment and slay
É. as he here intimates they would.
Verse 35. A certain blind º
See this transaction explained at
xx. 29–34. and Mark x. 46, &c.
Verse 40. And when he was come ...] See the
remarkable account of the negro and white man,
related 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 better judges of the work of
God than the Doctors themselves. They are
more simple, are not puffed up with the pride of
learning, and are less liable to be warped by pre-
judice or self-interest. Happy are those spiritu-
ally blind persons to whom Christ has given eyes,
Bartimeus.—
arge, on Matt.
that they may know him : feet, that they may fol-
low him : a tongue, that they may praise him:
and a heart, that they may love him . A true con-
version which no way contradicts itself, but is fol-
lowed by an edifying life, makes known the ma-
jesty 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 question, which the parable of the Pha-
| risee and the publican 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 accepted.
Blessed news for penitent sinners for though
they cannot boast of a righteousness equal to that
of the scribes and Pharisees; yet they find they
can, coming as the publican, be justified free-
ly, 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. The parable of the nobleman and his ten servants, and the ten pounds,
11–27.
the city, and forétells its destruction, 41–44.
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,
45, 46. The chief priests and the scribes seek to destroy him, but are afraid of the people, who hear him
attentively, 47, 48.
**, * A ND Jesus entered and pass-I
An olymp. ed through Jericho.
—Sºlº tº 2 And behold, there was a man
named * Zaccheus, which was A. M. 4038.
sº º A. D. 29.
the chief among the "publicans, A. oiyº.
and he was rich. CCII. 1.
a Ezra 2.9.
NOTES ON CHAPTER XIX. -
Verse 1. Entered and passed through] Was
passing through—Our Lord had not as yet pas-
sed through Jericho-he was only passing through
it 3 for the house of Zaccheus, in which he was
to lodge, ver, 5. was in it. -
Verse 2. Zaccheus] It is not unlikelv, that this
person was a Jew by birth, see ver, 9.. but be-
cause he had * in a business so infamous
b Matt. 9, 10.
in the eyes of the Jews, he was considered as a
mere heathen, ver. 7. -
Chief among the publicans]. Either a farmer-
general of the taxes, who had subordinate col-
ectors under him : or else the most respectable
. honourable man among that class, at Jeri-
CHO.
He was rich] And therefore the more unlikely
to pay attention to an impoverished Messiah.”
A37
.Account of the
*** 3 And he sought to see Jesus
*śrºp. who he was; and could not for
—t-t- the press, because he was little
of stature. ſº
4 And he ran before, and climbed up
into a sycamore-tree to see him: for he
was to pass that way.
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 mur-
mured, saying, "That he was gone to be
guest with a man that is a sinner.
ST. LUKE.
conversion of Zaccheus.
8 And Zaccheus stood, and said ºff tº
unto the Lord; Behold, Lord, Aºi.
the half of my goods I give to —Sºlº tº
the poor: and if I have taken any thing
from any man by “false accusation, " I re-
store him fourfold.
9 And Jesus said unto him, This day is
Salvation 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 T And as they heard these things, he
added and spake a parable, because he
was nighto Jerusalem, and because "they
thought that the kingdom of God should
immediately appear.
a Luke 23. 8.-b Matt. 9. 11. Ch. 5. 30.-c Ch. 3. 14.—d Exod. 22.
1. 1 Sam. 12. 3. 2 Sam. 12. 6.
e Rom. 4. 11, 12, 16. Gal. 3. 7.-f Ch. 13. 16.-g Matt. 18. 11.
See Matt. 10. 6. & 15. 24.—h Acts 1. 6.
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
stature was amply compensated by his agility and
invention. Had he been as tall as the generality
of the crowd, he might have been equally unno-
ticed with the rest. His getting into the tree
made him conspicuous : had he not been so low
of stature, he would not have done so. Even the
imperfections of our persons may become subser-
vient to the grace of God in our eternal salvation.
As the pass-over was at hand, the road was pro-
bably crowded with people going to Jerusalem ;
but the fame of the cure of the blind man, was
probably the cause of the concourse at this time.
Verse 5. JMake haste and come down] With
this invitation, our blessed Lord conveyed hea-
venly influence to his heart; hence he was dis-
posed to pay the most implicit and cheerful obe-
dience to the call, and thus he received not the
grace of God in vain.
Verse 6. Received him joyfully] He had now
seen who he was : and he wished to hear what
he was: and therefore he rejoiced in the honour
that God had now conferred upon him. How
often does Christ make the proposal of lodging,
not only in our house, but in our heart, without
its being accepted . We lose much because we
do not attend to the visitations of Christ : he pass-
es by—he blesses our neighbours and our friends
——but often, neither curiosity nor any other mo-
tive, is sufficient to induce us to go even to the
house of God, to hear of the miracles of mercy,
which he works in behalf of those who seek him.
Verse 7. To be guest with a man that is a
sinner.] Meaning 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. vii. 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 pºrpo-
sed to do.
If I have taken any thing—by false accusation]
Eauzopayrnaz, from a uzov, a fig, and pauvo, 1show, or
declare; for among the primitive Athenians, when
*.** *
the use of that fruit was first found out, or in the
time of a dearth, when all sorts of provisions were
exceedingly scarce, it was enacted, that no figs
should be exported from Attica; and this law
(not being actually repealed, 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. Potter's Antiq.
! vol. i. c. 21. end.
I restore him fourfold] This restitution the
Roman laws obliged the tax-gatherers to make,
when it was proved they had abused their power
by oppressing the people. But here was no such
proof; the man to show the sincerity of his con-
version, 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, can-
not expect the mercy of God. See the observa-
tions at the end of Gen. xlii. and Numb. v. 7.
Verse 9. Jesus said unto him] Bishop PEARCE
observes, “Probably Luke wrote avºrovº, not
avºrov, said unto them, i. e. to those who had be-
fore called Zaccheus a sinner, (ver. 7: ; for Je-
sus 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 repectable prelate, is supported by the
margin of the latter Syriac, and by every copy
of the Itala, but two.
To this house] Tº out? routº, 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 seek and save what was
lost; v. i0, and therefore to save this lost soul,
is a part of my errand into the world.”. See the
sentiment contained in this verse, explained on
Matt. xviii, 11.
Verse 11. And as they heard these things]. I
believe the participle of the present tense here
is used for the participle of the past, or rather
that the participle of the present conveys some-
times the sense of the past : for this discourse
appears to have taken place the next day after he
had lodged at the house of Zaccheus, for the text
says, that he was then drawing nigh to Jerusalem,
from which Jericho was distant nineteen miles.
I have not ventured to translate it so, yet I think
probably the text should be *" : And after
\ ,
CHAP.
A. M.; 40.3. 12 * He said therefore, A cer-
A. D. 29. te - e
An olymp, tain nobleman went into a far
—ººt *- country, to receive for himself
a kingdom, and to return.
13 And he called his ten servants, and
delivered 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 not
have this man to reign over us.
Of the servants to whom
$4
their lord had entrusted money.
XIX.
15 And it came to pass, that *, *, *.
when he was returned, having An ºlymp.
received the kingdom, then he –“ i.
commanded these servants to be called
unto him, to whom he had given the "mo-
ney, that he might know how much every
man had gained by trading.
16 Then came the first, saying, Lord,
thy pound hath gained ten pounds.
17 And he said unto him, Well, thou
a Matt. 25. 14. Mark 13. 34.—b JMina, here translated a pound,
is twelve ounces and a half, which, according to five shillings
the ounce, is three pounds two shillings and sixpence.—c John 1.
11,–d Gr. silver, and so Ver. 23.
they had heard these things, he proceeded to speak
a parable, because they were nigh to Jerusalem.
Immediately appear.] Perhaps the generality
of his followers thought, that on his arrival at Je-
rusalem he would proclaim himself king.
Verse 12. A certain nobleman] In the following
parable there are two distinct morals intended ;
let it be viewed in these two points of light. 1.
The behaviour of the citizens to the nobleman ;
and 2. The behaviour of his own servants to him.
1. By the behaviour 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 destruc-
tion of their state. And this moral is all that an-
swers to the introductory words, ver, 11. And
they thought that the kingdom of God would
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 Gospel, should be rewarded
in proportion to the improvement made under the
means of grace. This latter moral is, all that is
intended by Matthew in chap. xxiv. 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 parable.
See Bishop PEARCE.
The meaning of the different
rable, appears to be as follows:
J1 certain nobleman—The Lord Jesus, who
was to be shortly 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 acquired 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 kingdoms or governments gi-
ven unto them, went to Rome to receive that
dignity from the Emperors. Bishop PEARCE.-
In proof of this, see Josephus, Ant. l. xiv. c. 14.
where we find Herod went to Rome to receive
the sanction and authority of the Roman Empe-
Tor. And from lib. xvii. c. 3. we learn that his
successors acted in the same way.
“ind to return] To judge and punish the re-
bellious Jews.
Verse 13. Ten servants] All those who pro-
fessed to receive his doctrine. Ten was a kind
of sacred number among the Hebrews, as well
assºven. See chap. xiv. 31. xv. 8. Matt. xv. 1
Ten pounds] Ten minas. The Septuagint use
the original "*** for the Hebrew non maneh,
parts of this pa-
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 should therefore retain the original
word for the same reason so often before assign-
ed. SUIDAS says, “ the talent was sixty minas,
the mina one hundred drachms, the drachm six
oboli, the obolus six chalchi, the chalchos seven
mites or lepta.” *
By the ten minas given to each, we may under-
stand the Gospel of the kingdom given to every
person who professes to believe in Christ, and
which he is to improve 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
Jewish people, who professed to be subjects of
the kingdom of God.
Hated him] Despised him for the meanness of his
birth, his crucifixion to the world, and for the holi-
ness of his doctrine. Neither mortification nor ho-
liness 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
elected 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 opportunity 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, &c.] The Jews
rejected 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 murderer, 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 para-
ble of the talents, Matt. xxv. 14, &c.
Verse 16, Lord, thy pound hath gained ten]
The principal difference between this parable
and that of the talents above referred to, is, that
the ming given to each seems to point out the gift
of the Gospel, which is the same to all who hear
it; but the talents distributed in different propor-
tions, according to each man's ability, seem to in-
timate, 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.j This is to be un-
derstood as referring to the new kingdom, which
439
';*. **
Christ rides into
*** good servant; because thou hast
A. olymp, been * faithful in a very little,
–88: 1- 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, Be-
hold, 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, “Out of thine
own mouth will I judge thee, thou wicked
servant. "Thou knewest that I was an
austere man, taking up that l laid not
down, and reaping that I did not sow :
23 Wherefore then gavest not thou my
money into the bank, that at my coming
I might have required mine own with
usury 2
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.)
26 For I say unto you, *That unto every
one which hath shall be 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 || And when he had thus spoken, 'he
ST. LUKE.
Jerusalem in triumph.
went before ascending up to A. M. 4038.
Jerusalem. g up A. D. 29,
29 + And it came to pass, when
he was come nigh to Bethphage and Be-
thany, at the mount called the mount of
Olives, he sent two of his disciples,
30 Saying, Go ye into the village over
against you; in the which at your enter-
ing ye shall find a colt tied, whereon yet
never man sat: loose him, and bring him
hither.
31 And if any man ask you, Why do ye
loose him " thus shall ye say unto him,
Because 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 2 -
34 And they said, The Lord hath need
of him.
35 And they brought him to Jesus: "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 ; f
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
An. Ol In Qe
EcºP
a Matt 25. 21. Ch. 16. 10.-b Matt. 25. 24.—c 2 Sam. 1. 16.
Job 15. 6. Matt. 12. 37.-d Matt. 25. 26.-e Matt. 13. 12. & 25.
29. Mark 4. 25. Ch. 3, 18.
f Mark 10. S2.—g Matt 21. 1. Mark 11. 1 —h 2 Kings 9. 13.
Matt. 21.7. Mark 11.7. John 12. 14.—i Matt. 21.8.—k Psa. 118.
26. Ch. 13. 35.—l Ch. 2. 14. Eph. 2. 14.
the nobleman had just received. His former
trustiest and most faithful servants he now repre-
sents as being made governors 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] xvy roxº, with its
produce, i. e. what the loan of the money is fairly
worth, after paying the person sufficiently for
using it : for in lent money, both the lender and
borrower are supposed to reap profit.
Verse 25. And they said unto him, Lord, he
hath ten pounds.] This whole verse is omitted
º the Codex Bezae, a few others, and some copies
of the Itala. 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 º ? he has got ten already ; give
it to one of those who has fewer.”
Verse 26. And from him that hath not] See
440
this particularly explained Matt. xiii. 12. Per-
haps it would i. well, with Bishop PEARCE, to
supply the word gained—give it to him who hath
gained 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 an-
ticipate his death, say some. Perhaps it means
that he walked at the head of his disciples;
and that he and his disciples kept on the road be-
fore other companies who were then also on their
way to Jerusalem, in order to be present at the
feast.
Verse 29–38. See this triumphant entry into
Jerusalem explained at large, on Matt. xxi. 1-
11. and Mark xi. 1–10.
Verse 38. Glory in the highest] May thou
receive the uttermost degrees of glory ! See on
Matt. xxi. 9. - Ö
He foretells the destruction
*** among the multitude, said unto
A. olymp. him, Master, rebuke thy disci-
CCII, 1, ples. - a
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 ſ 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 belong unto thy peace but now they
are hid from thine eyes.
43 For the days shall come upon 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
CHAP. XIX.
of Jerusalem.
ground, and thy children within A,”,4}.
thee; and * they shall not leave Anjymp.
in thee one stone upon another; –“tº
because thou knewest not the time of
thy visitation.
45 T & And he went into the temple, and
began to cast out them that sold therein,
and them that bought; -
46 Saying unto them, "It is written, My
house is the house of prayer: but 'ye
have made it a den of thieves.
47 'ſ 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 atten-
tive to hear him. •
a Hab. 2. 11.-b John 11. $5.-c Isai. 29. S, 4. Jer. 6. 3, 6. Ch.
21. 20.—d 1 Kings 9, 7, 8. Mic. 3. 12.-e Matt. 24. 2. Mark 13. 2.
Ch. 21. 6.-f Dan. 9.24. Ch. 1.68, 78. 1 Pet. 2. 12.
g Matt. 21. 12. Mark 1 1. 11, 15. John 2. 14, 15.-h Isai. 56.7.
—i Jer, 7. 11.-k Mark 11. 18. John 7. 19. & 8. 37.-l Or, hang-
ed on him, Acts 16. 14.
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 hu-
mility 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 on Matt.
xxiii. 37.
Verse 42. The things which belong unto thy
eace || It is very likely that our Lord here al-
udes to the meaning of the word Jerusalem,
rººvyn" from nºw yereh, he shall see ; and Blºw
shalom, peace or...}. Now because the
inhabitants of it had not seen this peace and salva-
tion, because they had refused to open their eyes,
and behold this glorious light ...”. which
shone among them ; therefore he said, now they
are hidden from thy 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 building 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 were completed, the
Jews were so enclosed on every side, that no
person could escape out of the city, and no pro-
vision could be brought in, so that they were re-
duced 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. xii. sec. 1, 2, 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
Vol. 1. ( 56 )
coming of the Roman armies, which included a
period of above forty years.
Verse 45. Went into the temple] See all this
transaction explained, Matt. xxi. 12–16.
Vere 47. And he taught daily in the temple.]
This he did for five or six days before his cruci-
fixion. Some suppose that it was on JMonday in
in the passion week that he thus entered into Je-
rusalem, and purified the temple: and on Thurs-
day 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. %r. very attentive to hear him]
Or, they heard him with the utmost attention,
täkgé442to avºrov axovoy, literally, They hung upon
him, hearing. The same form of speech is used
often by both Greek and Latin writers of the
best repute:
Ea: vultu dicentis, pendet omnium vultus.
The face of every man hung on the face of the
speaker.
Penditgue iterum narrantis ab ore.
Virg. Æn. 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 subject, but also the very high #.
tion 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.
x
The reader is requested to refer to Matt. xxiv.
and to Matt. xxv. 14. for more extensive infore
mation on the different subjects in this chapter,
and to the other parallel places marked in the
margin. The prophecy relative to the destruc-
tion of Jerusalem, is one of the most circumstan-
tial, and the most literally fulfilled of . predic-
tion ever delivered. See this particularly re-
marked at the conclusion of Matt. chap. xxiv.
where the whole subjec,* amply reviewed,
}
The parable of the vineyard
*
ST. LUKE.
let out to wicked husbandmen.
CHAPTER xx.
The question concerning the authority of Christ, and the baptism of John, 1–8. The parable of the vine-
yard let out to wicked husbandmen, 9–18. The chief priests and scribes are offended, and lay snares for
him, 19, 20. The question about tribute, 21–26.
our Lord's answer, 27–40.
The question about the resurrection of the dead, and
How Christ is the son of David, 41–44. He warns his disciples against
the hypocrisy of the scribes, whose condemnation he points out, 45–47.
*...*.*. ND * it came to pass, that
An olymp. on one of those days, as he
–88 tº taught the people in the temple,
and preached the Gospel, the chief priests
and the scribes came upon him with the
elders,
2 And spake unto him, saying, Tell us
"by what authority doest thouthese things?
, or who is he that gave thee this authority?
3 And he answered and said unto them,
I will also ask you onething; and answer
The
4 The baptism of John, was it from
heaven, or of men 2 -
5 And they reasoned with themselves,
saying, If we shall say, From heaven; he
will say, Why then believed ye him not?
6 But and if we say, Of men; all the
people will stone us: “ for they be per-
suaded 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 Then began he to speak to the people
this parable; "A certain man planted a
vineyard, 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
him of the fruit of the vineyard: but the
busbandmen beat him, and sent him away
empty.
11 And again he sent another servant:
and they beat him also, and entreated him
shamefully, and sent him away empty.
12 And again he sent a third : A.M.,4033.
and they wounded him also, and Ağ.
cast him out. C911, 1: .
13 Then said the lord of the vineyard,
What shall I do 2 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 2
16. He shall come and destroy these
husbandmen, and shall give the vineyard
to others. . And when they heard it, they
said, God forbid.
17 And he beheld them, and said, What
is this then that is written, “The stone
which the builders rejected, the same is
become the head of the corner ?
18 Whosoever shall fall upon that stone
shall be broken; but f 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 him, 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, * Mas-
ter, we know that thou sayest and teach-
• Matt. 21. 23.—b Acts 4.7. & 7. 27.—c Matt. 14.5. & 21. 26.
Ch. 7. 29.-d Matt. 21. S3. Mark 12. 1. *
e Psa. 118. 22. Matt. 21. 42.-f Dan. 2. 34, 35. Matt. 21. 44.—
g Matt. 22. 15.-h Matt. 22. 16. Mark 12. 14.
NOTES ON CHAPTER XX.
Verse 1. One of those days] Supposed to
have been one of the four last days of his life,
mentioned chap. xix. 47. probably Tuesday be-
fore the pass-over.
Verse 2. By what authority, &c.] See the
note on Matt. xxi. 23–27. º
Verse 9. A certain man planted a vineyard, &c.]
See this parable largely explained, Matt. xxi.
33–46. See also on Mark xii. 4—9.
Verse 16. God forbid.] Or, let it not be, an
2 ºvºito. ... Our phrase, God forbid, answers pretty
well to the meaning of the Greek, but it is no
framslation. -
Verse 18. Grind him to powder.] See on
Matt. xxi. 44. -
Verse 20. They watched him] IIagarhg'hgarrer,
insidiously watching. See on chap. xiv. 1.
Spies] Eyzaffarovs, from ev, in, and x26that, 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 eved gºvovºres, those
who lie in wait, or in ambush, to surprise and slay.
Josephus uses the word to sº a person bribed
for a particular purpose. See War, b. ii. c. 2. S.
5. and b. vi. c. 5. s. 2. No doubt the persons
mentioned in the text were men of the basest
principles, and were hired by the malicious Phari-
44?
The question concerning
**, º, est rightly, neither acceptest
An. Ólymp. 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 2
23 But he perceived their craftiness,
and said unto them, Why tempt ye me !
24 Show me a "penny. Whose image
and superscription hath it ! They an-
swered and said, Cesar’s.
25 And he said unto them, Render there-
fore unto Cesar the things which be Ce-
sar'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 mar-
velled at his answer, and held their peace.
27 iſ “ Then came to him certain of the
Sadducees, “which deny that there is any
resurrection; and they asked him,
28 Saying, Master, *Moses wrote unto
us, If any man's brother die, having a wife,
and he die without children, that his bro-
ther 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 like
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
CHAP. XX.
the resurrection.
wife of them is she for seven a.º.º.
had her to wife. An olymp.
34 And Jesus answering said –ºh!
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 re-
surrection 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 children of God, & being the children
of the resurrection.
37 Now that the dead are raised, h even
Moses showed at the bush, when he call-
eth 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.
39 Then certain of the scribes answer-
ing, said, Master, thou hast well said.
40 And after that they durst not ask
him any question at all.
41 T And he said unto them, *How say
they that Christ is David’s son ?
42 And David himself saith in the book
of Psalms,” The Lord said unto my Lord,
Sit thou on my right hand,
43 Till I make thine enemies thy foot.
stool. -
44 David therefore calleth him Lord,
how is he then his son ?
45 T * Then in the audience of all the
people he said unto his disciples,
46 "Beware of the scribes which desire
a Or, of a truth.-b See Matt. 18.28.—c Matt. 22.23. Mark 12.
18.—d Acts 23. 6, 8.—e Deut. 25. 5.—f 1 Cor. 15. 42, 49, 52.
I John S. 2.
sees to do what they attempted in vain to per-
form.
Verse 22. Is it lawful for us to give tribute unto
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 po-
pulation of the earth.
Verse 36. Equal unto the angels] Who neither
ymarry nor die. See the Jewish testimonies to
the resurrection of the human body, quoted at
length on 1 Cor. xv. 42. -
erse 38. All live unto him] There is a re-
markable 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 who lose their lives
..for the sake of God, Live unto God as do Abra-
ham, Isaac, and Jaccb, and the rest of the patri-
archs.” And one not less remarkable in She-
ºnoth. Rabba, folº. “Rabbi Abbin saith, the
g Rom. 8. 23.−h Exod. 3. 6.—i Rom. 6. 10, 11.-k Matt. 22.
42. Mark 12. 35.-l Psa. 110. 1. Acts 32. 34.—m Matt. 23. 1.
Mark 12. 38.-n Matt. 28. 5.
Lord said unto Moses, find me out ten righteous
persons among the people, and I will not ...}
thy people. Then said Moses, Behold, here am I,
•Aaron, Eleazar, 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 2 Yes, saith God. Then said
Moses, if those that are dead do live, remember
JAbraham, Isaac, and Jacob.” So the resurrection
of the dead, and the immortality and immateri-
ality 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.
xxii. 42—46. .
Verse 43. Thy footstool.] Literally the footstool
of thy feet. They shall not only be sofar 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
A43
The poor widow
*.*.*.* to walk in long robes, and “love
Ajºy greetings in the markets, and the
*— highest seats in the synagogues,
and the chief rooms at feasts;
ST. LUKE.
and her offering.
47 ° Which devour widows' exº,
houses, and for a shoy make an ºlym
long prayers: the same shall re-
ceive greater damnation.
An. Olymp.
º
a Ch. 11. 43.
b Matt. 23. 14.
show, you the way of salvation. See on Matt.
XX111. 4—14.
1. How it can be supposed that the ancient
Jewish church had no distinct notion of the resur-
rection of the dead, is to me truly surprising.—
The justice of God, so peculiarly conspicuous un-
der the old covenant, might have led the people
to infer that there must be a resurrection of
the dead, if even the passage to which our Lord
refers, had not made a part of our law. As the
body makes a part of the man, justice requires,
that not only they who are martyrs for the testi-
mony 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 jus-
tice of God is as much concerned in the resurrec-
tion of the dead, as either his power or mercy.—
To be freed from earthly incumbrances, earthly
passions, bodily infirmities, sickness, and death,
to be brought into a state of conscious existence
with a refined body, and a sublime soul, both im-
mortal, 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-doing, have sought for glory, and honour, and
immortality.
• 2. A ...} example, supported by the authority,
reputation, and majesty of religion, is a very subtile
poison, 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
ersons who ought to be their rule and pattern.—
#. is a reflection of pious Father Quesnel;
and while we admire its depth, we may justly la-
ment that the evil he refers to should be so preva-
lent, as to render the observation, and the cau-
tion on which it is founded, so necessary. But
let no man imagine that bad and immoral minis-
ters 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 par-
ties, as well as in the mother or national churches,
from which the others have separated. On either
hand there is little room for glorying.—Profess-
ors and JMinisters may change, but the Truth of
the Lord abideth for ever.
CHAPTER XXI.
The poor widow casting two mites into the treasury, 1–4. The destruction of the temple foretold, 5, 6.
The signs of this desolation, 7. False Christs, 8.
Wars, 9, 10. Earthquakes and fearful sights, 11.
Persecutions against the godly, 12–19. Directions how to escape, 20–22. The tribulation of those times,
23–28. The parable of the fig-tree, illustrative of the time when they may expect these calamities, 29–33.
The necessity of sobriety and watchfulness, 34–36.
in the mount of Olives, and the people come early to hear him, 37, 38.
* * * ND he looked up, * and saw
An olymp. the rich men casting their
—tº it gifts into the treasury.
2 And he saw also a certain poor widow
casting in thither two "mites. -
3 And he said, Of a truth I say unto you,
* that this poor widow hath cast in more
than they all : º
He teaches by day in the temple, and lodges by night
4 For all these have of their Aºº.
abundance cast in unto the of Ajºymp.
ferings of God: but she of her –“ –
penury hath cast in all the living that she
had. -
5 T "And as some spake of the temple,
how it was adorned with goodly stones
and gifts, he said, *
a Mark 12.41.-b See Mark 12.42.
NotEs ON CHAPTER XXI.
Verse 1.
the treasury.] See all this from verse 1 to 4. ex-
plained on Mark xii. 41–44.
Verse 2. A certain poor widow] A widow
miserably poor; this is the proper import of
orsvuxgay, and her being miserably poor height-
ened 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 cir-
culation among the Jews in our Lord's time,
called here, and in Mark, chap. xii. 42. a lepton,
i. e. small, diminished, from xeira, I fail. In
ancient times our penny used to be marked with
The rich men casting their gifts into f
c 2 Cor. 8. 12.—d Matt. 21. 1. Mark 13. 1.
a deep indented cross, dividing the piece into
our equal parts, which, when broken in two,
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
oor. Our term mite seems to have been taken
rom the animal called by that name; for as that
appeared to our ancestors to be the smallest of
.# animals, so this being the smallest of all coins
was called by its name. Junius says that mite
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 mićte,
a crumb, a very small morsel. See the note on
Mark xii. 41.
Verse 5. Goodly stones] Or, costly stones.
Is has been thought, by some ghat this relates

444
Destruction of Jerusalem
A, M.4.3, 6 As for these things which ye
A. D. 29. º e -
A. Siyº. behold, the days will come, in |
99". the which " there shall not be
left one stone upon another, that shall
not be thrown down.
7 T And they asked him, saying, Master,
but when shall these things be 2 and what
sign will there be when these things shall
come to pass 2
8 And he said, "Take heed that ye be
not deceived : for many shall come in my
name, saying, I am Christ; " and the time
draweth near: go ye not therefore after
them. -
9 But when ye shall hear of wars and
commotions, 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 di-
vers places, and famines, and pestilences;
and fearful sights and great signs shall
there be from heaven.
12 “But before all these, they shall lay
their hands on you, and persecute you,
delivering you up to the synagogues, and
* into prisons, 5 being brought before kings
and rulers " for my name’s sake.
CHAP. XXI.
and the temple foretold.
13 And it shall turn to you *.*.*.*.
for a testimony. An. Olymp.
14 “Settle it therefore in your –ººt *-
hearts, not to meditate before what ye
shall answer:
15 For I will give you a mouth and wis-
dom," which all your adversaries shall not
be able to gainsay nor resist.
16 in And ye shall be betrayed both by
parents, 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 P But there shall not a hair of your
head perish.
19 In your patience possess ye your
souls. -
20 " And when ye shall see Jerusalem
compassed with armies, then know that
the desolation 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 * all things which are written may be
fulfilled. - -
23 But wo unto them that are with
a Ch. 19.44.—b Matt. 24. 4. Mark 18, 5. Eph. 5. 6. 2 Thess.
2. 3.-c Or, and the time, Matt. 3. 2. & 4, 17 —d Matt. 24. 7.—
e Mark 13. 9. Rev. 2. 10.-f Acts 4.3. & 5, 18. & 12. 4. & 16.
24.—g Acts 25. 23.−h 1 Pet. 2. 18.
i Phil. 1. 23. 2 Thess. 1. 5.—k Matt. 10. 19. Mark 13. 11. Ch.
12. 11.-l Acts 6, 10.-m Mic. 7. 6. Mark 13, 12.-n Acts 7. 59.
& 12. 2.-o Matt. 10. 22.-p Matt. 10. 30.-r Matt. 24. 15. Mark
13. 14.—A Dan. 9. 26, 27. Zech. 11. 1.-t Matt. 24. 19.
not so much to the stones of which the temple
was built, but to the precious stones with which
it was decorated. For an account of the stones
of the temple, see on Mark xiii. 1.
Jłnd gifts] Or, consecrated things, avaflºadou.
AvaBhaº properly signifies a thing consecrated to
sacred uses: Ayatº a signifies a thing devoted to
a curse, or to destruction. They both come from
the same root, avariën ºwl, I lay up, separate; and
though two meanings cannot be more opposite
than those assigned to these words, yet in the
words themselves a short vowel (,) in the place.
of a long one (n) makes all the difference be-
tween blessing and cursing.
Verse 6. One stone upon another] This was
literally fulfilled. See Matt. xxiv. 2.
Verse 8. JMany shall come in my name]
Usurping my name: calling themselves the Mes-
siah. See Matt. xxiv. 5, Concerning this pre-
diction of the destruction of Jerusalem, and its
literal accomplishment, See the notes on Matt.
xxiv. 1–42.
Verse 9. Commotions] Seditions and civil
dissentions, with which no people were more
agitated than the Jews.
Verse 11. Fearful sights? What these were
the reader will find in detail in the notes on Matt.
XXiv. 7.
Verse 12. Synagogues] Or, assemblies, &c.
See these all explained on Mark xiii. 9.
Verse 13. Iºhall turn to you for a testimony.
That is, it shall turn out on your part for a testi-
mony to them (your persecutors.) that you are
thoroughly persuaded of the truth of what you
teach ; and that you are no impostors.
Verse 14. Settle it therefore, &c.] See on
Matt. x. 19.
Verse 15. I will give you a mouth and wisdom]
Xºroaz, a mouth, must appear plain to every per-
son to be used here for a ready utterance, or elo-
quence in speaking. . They shall have an abun-
dance of wisdom to know what to say: and they
shall have an irresistible eloquence to say what
they ought. -
W. 18. But there shall not a hair of your
head perish..]. A proverbial expression for, ye
shall not suffer any essential injury. Every
genuine Christian shall escape when this desola-
tion comes upon the Jewish state.
Verse 19. In your patience] . Rather, your
perseverance, 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 perish in the destruction of Jerusa-
lem. . Instead of xºrna egbe, possess or preserve ye,
I read wºrha sa 66, ye shall preserve. is reading
is supported by AB–B. five others, both the Sy-
riac, all the Arabic, AEthiopic, Vulgate, all the
# except two, Origen, JMacarius, and Ter-
tullian.
Verse 22. These be the days of vengeance]
See on Matt. xxiv. 21. •
*
:y
The destruction of
*** child, and to them that give suck,
An ºlymp, in those days for there shall be
* - great distress in the land, and
wrath upon this people. *
24 And they shall fall by the edge of
the sword, and shall be led away captive
into all nations: and Jerusalem shall be
trodden down of the Gentiles, * until the
times of the Gentiles be fulfilled.
25 T "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 coming on the earth: “ 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 “your redemption draweth
migh.
29 And he spake to them a parable;
ST. LUKE.
Jerusalem foretold.
Behold the fig-tree, and all the A. M. 1983.
A. D. 29.
trees; • An Olymp.
30 When they now shoot forth, 99¢ tº
ye see and know of your own selves, that
summer is now nigh at hand.
31 So likewise ye, when ye see these
things come to pass, know ye that the
kingdom of God is nigh at hand.
32 Verily I say unto you, This gene-
ration shall not pass away till all be ful-
filled.
33 * Heaven and earth shall pass away :
but my words shall not pass away.
34 || And "take heed to yourselves, lest
at any time your hearts be overcharged
with surfeiting, and drunkenness, and
cares of this life, and so that day come
upon you unawares.
35 For as a snare shall it come on all
them that dwell on the face of the whole
earth.
36 “Watch ye therefore, and ' pray al-
ways, that ye may be accounted worthy
to escape all these things that shall come
to pass, and * to stand before the Son of
Iſla ſle
--~~
a Dan. 9 27. & 12. 7. Rom. 11. 25.-b Matt 24. 29. Mark 13.
24. 2 Pet. 3. 10, 12.-c Matt. 24. 29.-d Matt. 24. S0. Rev. 1. 7.
& 14. 14.—e Rom. 8. 19, 23.−f Matt. 24. 32. Mark 13. 28.
g Matt. 24. 35.—h Rom. 13. 13. 1 Thess. 5. 6. 1 Pet. 4. 7..—
i 1 Thess. 5. 2. 2 Pet, 3. 10, Rev. 3. 3. & 16. 15-k Matt. 24. 42.
& 25, 13. Mark 13. 33 —l Ch. 18. 1.-m Psa. 1. 5. Eph. 6. 13.
Verse 24. They shall fall by the edge of the
sword] Those who perished in the siege, are reck-
oned to be not less than eleven hundred thousand.
See Matt. xxiv. 22.
.And shall be led away captive] . To the num-
ber of ninety-seven thousand. See Josephus,
War, b. vi. c. ix. s. 2, 3. and on Matt. xxiv. 31.
Trodden down of the Gentiles] Judea was so
completely 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
mations of the earth, to whom God shall have
given the dominion over this land, have accom-
plished 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 2
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]
Figuratively pointing out the immense Roman
armies by which Judea was to be overrun and
destroyed, iº
Verse 26. JMen's hearts failing them for fear]
Or, men fainting away through fear, (Azro-Huxoy-
*g being ready to die. *
• Coming on the earth] Or, coming upon this
land, otzoupwarh. See this translation of the word
vindicated in the note on chap. ii. 1.
Verse 29. He spake to them a parable] Il-
lustrated 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]
After the destruction of*: Jewish state, the doc-
trine 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 generally 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:
* its dissolution, and prepare to meet your
God.
Verse 35. The face of the whole earth.] Or,
of this 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 al-
ways] Perhaps we should connect ey rayºrs wºugº,
continually, with ayguzryatra, watch, as it appears
to be the most natural order. Indeed the word
continually belongs equally to both watch and
pray, and no man is safe, at any time, who does
º: attend to this advice as º as possi-
J - **** . . "a . . . -
e * ãº, g º
That shall come to pass] T $3the tribula-
tions which are on their way to overwhelm and
destroy the Jewish people. These are sufficient-
ly stated in the preceding verses.
To stand before the Son of man.] To be ac-
quitted, 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 destroyed in the destruction of
Jerusalem; but became heralds of the grace and
mercy of God to the nations. Thus they were

CHAP.
*And in the day-time
Satan tempts Judas to
A. M. 4033.
A. D. 29 37
A. Giyºr, he was teaching in the tem- || tº tº
early in the morning to him in
–8°º tº ple; and "at night he went
out, and abode in the mount that is
XXII.
called the mount of . Olives. **, *.
38 And all the people came A cººp.
betray his Master.
the temple, for to hear him.
a John 8. 1, 2.
b Ch. 22. 39.
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—ra; hºw egas. This probably relates to the
four last days of his life already mentioned.
.Abode in the mount] He taught all day in the
temple, and withdrew every evening, and lodged
in Bethany; a town at the foot, or on the declivi-
ty of the mount of Olives. See the note on Matt.
xxi. 17.
Verse 38. The people came early] He return-
ed early from the mount of Olives, and the peo-
ple came early in the morning to the temple to
hear his teaching. For practical observations
on the awful subject of this chapter, see Matt.
xxiv. at the end.
r
CHAPTER XXII.
The chief priests and scribes plot our Lord's destruction, 1, 2. Judas, at the instigation of the devil, betrays
him, 3–6. He eats his last supper with his disciples, 7–18. Institutes the eucharist, 19, 20. Announ-
ces one of his disciples as the traitor, 21–23. The contention which should be greatest, 24–30.
Warms
Peter against Satan's devices, 31, 32. Peter's resolution, 33. His denial foretold, 34. Tells his disciples
to make prudent provision for their own support, 35–37.
Olives, and has his agony in the garden, 39–46. Judas comes with a mob, 47,48.
of the high-priest's servant, which Christ heals by a touch, 49–51.
The two swords, 38. He goes to the mount of
Peter cuts off the ear
He addresses the chief priests and
captains of the temple, 52, 53. They lead him to the high-priest's house, and Peter follows and denies his
JMaster, 54—60. Christ looks upon him, he is stung with remorse, and weeps bitterly, 61, 62. Jesus is
mocked, and variously insulted, 63–65.
The next morning he is questioned before the council, 66, 67.
He acknowledges himself to be the Son of God, 68–70. They condemn him, 71.
*.*, º OW * the feast of unleaven-
An Óiymp. ed bread drew nigh, which
—Sºlº tº is called the pass-over.
2 And " the chief priests and scribes
sought how they might kill him ; for they
feared the people.
3 || " Then entered Satan into *, *, *.
Judas surnamed Iscariot. being A. §iyº.
of the number of the twelve. _991. 1.
4 And he went his way, and communed
with the chief priests and captains, how
he might betray him unto them.
a Matt. 26. 2. Mark 14. 1.-b Psa. 2. 2. John 11.47. Acts 4. 27.
c Matt. 26. 14. Mark 14. 10, John 13, 2, 27.
NOTES ON CHAPTER XXII.
Verse 1. The feast of unleavened bread, &c.]
See this largely explained Exod. xxiii. 14. Levit.
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 attach-
ment to him. The multitude, who are repre-
sented as clamouring for his blood at the cruci-
fixion, appear to have been a mere mob, formed
out of the creatures of the chief priests and Pha-
risees.
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 pos-
sessed by one, could have been guilty of it:—let
the living lay this to heart. A minister of the
Sospel, who is a lover of money, is constantly
betraying the interests of Christ. He cannot
serve two masters; and while his heart is possess-
ed 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
* ... None are so dangerous 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 puxaxes, for a guard to the temple;
and over these were sgarh you, commanding offi-
cers ; both sorts are mentioned by Josephus, War,
b. vi. c. 5. s. 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 JWitsots, and in Beth,
JMokad. The Levites also in twenty-one places
more, JMiddoth, chap. 1. Though these watches
consisted of several persons in each, there was
one set over 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 sup-
poses to have been the chief or h.”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, º 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 2 the an-
swer was, It is the noise of a Levite under correc-
tion, whose garments they are burning, because
he slept upon his watch. This custom casts light
#.
447
Our Lord eats a pass-over
A.M. º. 5 And they were glad, and
Ajymp. “covenanted to give him money.
-*ti- 6 And he promised, and sought
opportunity to betray him unto them, "in
the absence of the multitude.
7 T * Then came the day of unleavened
bread, when the pass-over must be killed.
8 And he sent Peter and John, saying,
Go and prepare us the pass-over, that we
may eat. * -
9 And they said unto him, Where wilt
thou that we prepare 2
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 en-
tereth in.
11 And ye shall say unto the good man
of the house, the Master saith unto thee,
Where is the guest-chamber, where I shall
eat the pass-over with my disciples’
12 And he shall show you a large up-
ST. LUKE.
with his disciples.
e º A. M. 4083.
per room furnished: there make *.*.*.
ready. An Olymp.
13 And they went, and found -ºº ºl
as he had said unto them: and they made
ready the pass-over.
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 pass-over with
you before I suffer:
16 For I say unto you, I will not any
more eat thereof, until it be fulfilled in
the kingdom of God.
17 And he took the cup, and gave
thanks, and said, Take this, and divide it
among yourselves:
18 For # I say unto you, I will not drink
of the fruit of the vine, until the kingdom
of God shall come.
19 T "And he took bread, and gave
thanks, and brake it, and gave unto them,
saying, This is my body which is given for
a Zech. 11. 12.—b Or, without tumult.—c Matt. 26. 17. Mark
14. 12.-d Matt. 26. 20. Mark 14. 17.—e Or, I have heartily de-
sired.—f Ch. 14. 15. Acts 10. 41. Rev. 19. 9.-g Matt. 26. 29.
Mark 14. 25.-h Matt. 26. 26. Mark 14. 22.
on Rev. xvi. 15. Behold, I come as a thief: bles-
sed is he that watcheth, and keepeth his gar-
ments, 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 only over
the guards; the latter over the whole service of
the temple. We have them both distinguished
Acts iv. 1; there is the captain 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 £4. i0s. 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
—sćanaoxo) has : or, he accepted the proposal.—
See Wakefield. -
Verse 7. The pass-over] IIa oxa, ver, 1. is the
name of the festival; ro razža 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 observa-
tions 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.
Verse 14. And when the hour was come] That is,
the evening. See Matt. xxvi. 20, and Markxiv. 17.
Verse 15. With desire I have desired] A He-
braism for, I have desired most earnestly. Our
Lord's meaning seems to be, that having purpo-
sed to redeem a lost world by his blood, he ar-
dently longed for the time in which he was to
offer himself up. Such love did the holy Jesus bear
to the human race. This eucharistic pass-over
was celebrated once by way of anticipation, be-
fore the bloody sacrifice of the victim of salva-
tion, and before the deliverance it was appointed
to commemorate ; as the figurative pass-over had
been likewise once celebrated before the going
out of Egypt, and the deliverance of God's cho-
Sen people. Quesnel.
Verse 16. Until it be fulfilled in the kingdom
of God..] That is, until that of which the pass-
over is a type, is fulfilled in my death, through
which the kingdom 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 ſº 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, pass:
over, the Holy Ghost shall descend, the Gospel
of the kingdom be established, and, the sacra-
mental 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 pass-over, did it to represent the
sufferings of the Messiah, is evident, from the
tract Pesachim, fol. 119. quoted by Schoetºen.-
Why do we 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 contained: 1. The Ex:
odus from Egypt. 2. The dividing of the Red
Sea. 3. The promulgation of the law. 4. The
resurrection of the dead. And 5. The sufferings
of the Messiah. The first is referred to Ps. cxiv.
1. When Israel went out of Egypt, &c. The se-
cond in Ps. cxiv. 3. The sea saw it, and fled.-
The third in Ps. cxiv. 4. The mountains *pś,
like rams, &c. The fourth in Ps. cxvi. 9. Tºil!
walk before the Lord in the land of the living. The
fifth in Ps. cxvi. 1. JNot unto us, O Lord, not unt?
us, but untothy name give glory; for thymercy"
ini, truth's sake. See the note on Matt. xxvi. 30.
448
A strife among the disciples.
**, º you: * this do in remembrance
An. Ölymp. of ITN 62.S.
–99’ i. 20 Likewise also the cup after
supper, saying, "This cup is the new tes-
tament in my blood, which is shed for
OUle - -
y; T & But, behold, the hand of him that
betrayeth me is with me on the table.
22 “And truly the Son of man goeth,
* as it was determined: but wo unto that
man by whom he is betrayed 1
23 And they began to inquire among
themselves, which of them it was that
should do this thing.
24 Ti 4 And there was also a strife among
them, which of them should be accounted
the greatest.
a 1 Cor. 11. 24.—b 1 Cor. 10. 16.—c Psa. 41. 9. Matt. 26. 21,
23. Mark 14. 18. John 13. 21, 26.-d Matt. 26. 24.—e Acts 2.
23. & 4, 28.-f Matt. 26. 22. John IS. 23, 25.-g Mark 9. S4.
Luke 9. 46.
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 in (or by) the shed-
ding of my blood. Or, This cup is the new cove-
ºnant, poured out for you with my blood ;—that
is, the paschal sacrifice and my sacrifice happen
together. But see Kypke.
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 them-
selves, 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. Light-
foot, as a demonstration that Judas was present
at the Eucharist P and whereas the contrary is
endeavoured to be proved out of John xiii. no-
thing is made out of nothing ; for there is not one
syllable throughout that whole chapter, of the
paschal supper ; but of a supper before the feast
of the pass-over.
Verse 22. The Son of man goeth] That is, he
is about to die. Azregxº~3al, oux to Sau, abire,
going, going away, and departing, are used by
the best Greek and Latin writers, for death and
dying. See Rosenmuller.
Verse 23. They began to inquire among them-
selves] 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
contention or strife mentioned by the evangelists,
each of which was accompanied with very differ-
ent circumstances; 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 K. 35, &c. must be what
Luke intended here to record ; and this strife
or contention was occasioned by the request
which Zebedee'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 happened while our Lord and
"VOL. I. - 57 )
ÖHAP. XXII.
|The kings of the Gentiles exer- A. O
€hrist teaches his disciples.
25 "And he said unto them, º
cise 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.
27 For whether is greater, he that sit-
teth at meat, or he that serveth 2 is not he
that sitteth at meat 7 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;
h Matt. 20. 25. 1 Pet. 5. 3.-
k Ch. 9.43.−l Ch. 12. 37.—m Matt. 20. 28. John 13. 13, 14. Phil.
2. 7.-n Hebr. 4. 15.-o Matt. 24. 47. Ch. 12. 32. 2 Cor. 1. 7.
2 Tim. 2. 12.
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, evegyeºrai,
was the surname of some of the Ptolemies of
Egypt: Ptolemy 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 had enjoyed such lands were
called beneficiarii, beneficed persons: and the
lands themselves were termed beneficia, 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.
Lightfoot 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 disci-
ples were those whom Christ had distinguishcd by
peculiar marks of his favour; 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 2 Neither, says our
Lord. Let him, Peter, who is chief (3 Augućay, the
eldest) among you, be as John, 6 yearsgoc, the young-
er. The younger part of the dºi: do not ap-
pear to have taken any part in this contention;
and our Lord shows Peter and the sons of Zebe-
dee, that they must be as unambitious as the
younger, in order to be acknowledged as his dis-
ciples. Dr. Lightfoot thinks that Peter was the
mover of this strife, and therefore our Lord re-
bukes him by name.
Verse 29. I appoint wato you a kingdom, as my
Fatherhathappointed unto me] The Codewºleran-
drinus, with some other MSS. the latter Syriac,
and Origen, read in the first clause, 314&nzhy, a
covenant. I appoint unto you a covKNANT, 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 reading : but our Lord is pro-
bably to be understood, as promising that they
should get a kingdom—a state of blessedness, as
449 -
Christ foretells
A, M.40s. 30 That “ye may eat and drink
A:8; at my table in my kingdom, "and
—Sºlº E- sit on thrones judging the twelve
tribes of Israel.
31 T And the Lord said, Simon, Simon ;
behold, “Satan hath desired to have you,
that he may " sift you as wheat:
32 But “I have prayed for thee, that
thy ſayh ſail not: ' and when thou art
converted, strengthen thy brethren.
33 And he said unto him, Lord, I am
a Matt. 8.11. Ch. 14. 15. Rev. 19. 9.-b Psa. 49. 14. Matt. 19.28.
1 Cor. 6. 2. Rev. 3. 21.-c 1 Pet. 5. 8. —d Amos 9. 9.
he should get it—they must go through much tri-
bulation, in order to enter into 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 sat 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, accord-
ing to Epiphanius; probably because he did not
understand it.
Verse 31. Simon, Simon] When a name is thus
repeated in the Sacred Writings, it appears to be
always intended as an expression of love, mani-
fested by a warning voice. As if he had said,
While thou and the others are contending for su-
premacy, Satan is endeavouring to destroy you
all; but I have prayed for thee, as being in Inost
danger.
Satan hath desired—you] That is, all the apos-
tles, but particularly the three contenders: the
plural pronoun jazz, 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 all.
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. I have prayed for thee] From the
natural forwardness and impetuosity of thy own
spirit, thou wilt be brought into the most immi-
ment danger; but I have supplicated for thee, that
thy faith may not utterly fail—exxurn, from sz, out,
and xura, I fail, to fall utterly or º off-
Peter's faith did fail, but not utterly: he did fall,
but he did not fall off, apostatize, or forsake his
Master and his cause finally, as Judas did. Eve-
ry body sees from Peter's denial of his Lord, that
his faith did fail, and his greatcourage too; and yet
they read, in the common translation, that Christ
prayed that it might not fail—Can they then con-
ceive that our Lord's prayer was heard? The
translation which I have given above, removes
this embarrassment and apparent contradiction.
It was certainly 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.
#. thou art converted] Restored to a sense
of thy folly and sin, and to me and my cause; es-
tablish these thy brethren. All the disciples for-
sook Jesus and fled, merely through fear of losing
their lives: Peter, who continued for awhile near
him, denied his Master with oaths, and repeated
this thrice ; our Lord seems to intimate, that after
this fall, Peter would become more cautious and
circumspect than ever; and that he should be-
come uncommonly strong in the faith, which was
ST. LUKE.
But
Peter's denial.
ready to go with thee, both into A.M. º.
prison, and to death. a sº e º 'º' wº
34 & And he said, I tell thee,
Peter, the cock shall not crow this day,
before that, thou shalt thrice deny that
thou knowest me.
35 ſ h 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
An Olymp.
§cº.
e John 17, 9, 14, 15.-f Psa, 51. 13. John 21, 15, 16, 17.-g Matt. 26.
34. Mark 14. 30. John 13. 38.-h Matt. 10.9. Ch. 9. 3. & 10.4.
the case; and that notwithstanding the baseness
of his past conduct, he should be a proper instru-
ment for strengthening the feebleminded, and sup-
porting 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 denial, see the notes on Matt. xxvi.
31—35. Y
Verse 35. When I sent you without purse] See
the notes on Matt. x. 9, 10.
Verse 36. He that hath no sword) Bp. PEARCE
supposes that the word Azax algay, sword, has been
inserted here, from what is said in ver. 38, as
it is evident 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 roxboaro,
let him buy, may be referred to ºrngzy, a scrip,
in the former part of the verse: therefore if ac-
cording 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 itimerants only for a
few days, and to preach the Gospel only to your
countrymen ; therefore you had but little need of
a staff, purse, or scrip, as your journey was nei-
ther long nor eacpensive : but now I am about to
send you into all the world, to preach the Gospel
to every creature; and as ye £i. be generally
hated and persecuted for my sake, ye will have
need to make every prudent provision 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 an
of you have no scrip or wallet, * should sell
even his upper garment to provide one.” Others,
who are for retaining the word sword, think that
it was a proverbial 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 ob-
serve that these words were spoken to the disci-
ples just before he went to the garden of Geth-
semane, 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 at-
tack of the Jewish mob.
Judea was at this time, as we bave already no-
- 450
Christ’s agony
A.M., 40.3, that hath a purse, let him take it,
A. D. 29. • * * a e
A. ºlºp. and likewise his scrip: and he
–99: that hath no sword, let him sell
his garment, and buy one.
37 For I say unto you, that this that is
written must yet be accomplished in me,
* And he was reckoned among the trans-
gressors: 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 || "And he came out, and * went, as he
was wont, to the mount of Olives: and
his disciples also followed him.
40 " And when he was at the place, he
said unto them, Pray that ye enter not
into temptation. e
41 ° And he was withdrawn from them
CHAP. XXII.
in the garden.
about a stone’s cast, and kneeled *.*.*.
down, and prayed, - An. Olymp.
42 Saying, Father, if thou be -º-º-
f willing, remove this cup from me : ne-
vertheless & not my will, but thine, be
done.
43 And there appeared "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.
45 And when he rose up from prayer,
and was come to his disciples, he found
them sleeping for sorrow, -
46 And said unto them, Why sleep ye 2
rise and “pray, lest ye enter into tempta-
tion.
47 'ſ And while he yet spake, "behold
a lsai. 58. 12. Mark 15. 28.-b Matt. 26, 36. Mark 14 S2.
John 18. 1.-c Ch. 21. 87-d Matt. 6 18. & 26.41. Mark 14. 38.
Ver, 46.-e Matt. 26. 39. Mark 14. 35.
f Gr. willing to remove.—g John 5. 30. & 6. 38.—h Matt. 4, 11.
—i John 12. 27, Hebr. 5. 7.--k Ver. 40.-l Matt. 26.47. Mark
14. 43. John 18. 3.
ticed 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 defend themselves against wild
beasts; and to intimidate wicked men, who, if
they found them totally defenceless, would not
hesitate to make them their prey, or take away
their life. However the matter may be under-
stood, we may rest satisfied that these swords
were neither to be considered as offensive wea-
pons, nor instruments to propagate the truth.
The genius and spirit of the Christian religion is
equally against both. Perhaps in this counsel of
our Lord, he refers to the contention about su-
premacy: as if he had said, Instead of contending
among yourselves about who shall be greatest, ye
have more need to unite yourselves against the
common enemy, who are now at hand: this coun-
sel was calculated to show them the necessity of |
union among themselves, as their enemies were
both numerous and powerful.
Verse 37. JMust yet be accomplished] Probably
meaning that though this prophecy did refer to
some particular matter in the time of the prophet,
yet it further (ºri) related to Christ, and could
not have its complete accomplishment, but in his
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.
erse 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 with-
out any instrument of defence; but they may be
understood as pointing out the readiness and de-
termination 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
* But alas! he depended too much on him-
S62/ſ.
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. I am afraid
I do not understand it, and I know of none who
does. Schoetgen and Lightfoot have said much
on the subject; others endeavour to get rid of the
difficulty by translating Awaxatgay, a knife, which
was necessary on long journeys for providing fo-
rage and fuel; as they were to depend wholly on
their own industry, under God, for all the neces-
saries of life, while going through the nations of
the earth, preaching the Gospel to Jews and Gen-
tiles. I cannot say which sense the reader should
prefer.
Verse 40. When he was at the place] Wiz.
Gethsemane. On this agony of our £. see the
notes on Matt. xxvi. 36–46.
Verse 43. There appeared an angel—from
heaven] It was as necessary that the fullest evi-
dence should be given, not only of our Lord's
divinity, but also of his humanity—his miracles
sufficiently attested the former: his hunger, wea-
riness, 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 sup-
port his body, worn down by fatigue and suffer-
ing. See at the end of ver. 44.
Verse 44. Prayed more earnestly] With greater
emphasis and earnestness than usual, with strong
crying and tears, Heb. v. 7. the reason given for.
which is, that he was in an agony. Kypke well
observes, Woz a yoya summum animi angorem et
dolorem indicat; et idem est, quod adhg, ovely Matt.
xxvi. 37. Mark xiv. 34. “The word a yaoyua,
(agony) points out the utmost anguish and grief
of soul, and is of the same import with adhg, oysty
- 451
Christ is apprehended.
*** a multitude, and he that was
An olymp. called Judas, one of the twelve,
*** - went before them, and drew
near unto Jesus to kiss him.
48 But Jesus said unto him, Judas, be-
trayest thou the Son of man with a kiss 2
49 When they which were about him
saw what would follow, they said unto
him, Lord, shall we smite with the sword 7
50 iſ 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 ° 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 7
53 When I was daily with you in the
temple ye stretched forth no hands against
me: but “this is your hour, and the power
of darkness. .
54 T "Then took they him, and led him,
and brought him into the high priest’s house.
ST. LUKE.
Peter denies him.
*And Peter followed afar off. A.M. º.
55 And when they had kin- An olymp.
dled a fire in the midst of the -ºº ºl
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 "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 the cock crow, thou
shalt deny me thrice.
a Matt. 26. 51. Mark 14. 47. John 18. 10.-b Matt. 26. 55.
Mark 14. 48.-c John 12. 27.-d Matt. 26. 57.—e Matt. 26. 58.
John 18. 15.-f Matt. 26.69. Mark 14.66. John 18. 17, 18.
Mark 14. 69. John 18. 25.-h Matt. 26. 78.
Mark 14. 72.--
g Matt. 26. 71.
Mark 14. 70. John 18. 26.-i Matt. 26. 75.
k Matt. 26. S4, 75. John 13. 38.
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 inter-
dum, poros ex multo aut fervido spiritu adeo dila-
tari, wi etiam exeat sanguis per eos, fiatgue sudor
sanguineus. “Cases sometimes happen, in which,
through mental pressure, the pores may be so dila-
ted, that the blood may issue from them; so that
there may be a bloody sweat.” And Bp. 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 bless-
ed Lord. He was in the bloom of life, in perfect
health, and had never suffered any thing from dis-
ease of any kind; this sweat was most assuredly
produced by a preternatural cause. See at the
end of the chapter.
Verse 48. Betrayest thow 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 ver, 3. consequently we can expect
mothing 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
Kypice; and see the examples he produces. How-
ever, the words may be understood as an address
to his disciples: Let them proceed; make no resist-
ance, for in this way only are the Scriptures to
be fulfilled.
Verse 53. I 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 nei-
ther 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 sal-
vation, and in his glory.
Verse 56. A certain maid beheld him] Or, At-
tentively beholding him, aq'avia aaa.. 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, &c.
Verse 61. The Lord turned and looked upon
Peter] See the note on Matt. xxvi. 75, where
this delicate reproof is particularly noted.
452 -
Christ is condemned by
* * * 62 And Peter went out, and
A. ºiyº. wept bitterly.
994 tº 63 T a And the men that held
Jesus mocked him, and smote him.
64 And when they had blindfolded him,
they struck him on the face, and asked
him, saying, Prophesy; who is it that
smote thee ? w
65 And many other things blasphemous-
ly spake they against him.
66 iſ "And as soon as it was day, “the
elders of the people, and the chief priests,
and the scribes, came together, and led
him into their council, saying,
CHAP. XXII.
the chief priests, &c.
67 "Art thou the Christ? tell a.º.º.
us. And he said unto them, If An olymp.
I tell you, ye will not believe: -ºttº
68 And if I also ask you, ye will not an-
swer 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 7 And he said unto them,
! Ye say that I am.
71 & And they said, What need we any
further witness 2 for we ourselves have
heard of his own mouth. -
a Matt. 26. 67, 68. Mark 14. 65.-b Matt. 27. 1.-c Acts 4, 26.
See Acts 22. 5.—d Matt. 26.63. Mark 14. 61.
e Matt. 26. 64 Mark 14.62. Hebr. 1. 3. & 8.1. —f Matt. 26.64.
Mark 14.62.—g Matt. 26. 65. Mark 14. 63.
Verse 62. And Peter went outl 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. JMocked him, and smote him.] This
and the following verses are placed by Matthew
and Mark, before the relation of Peter's denial.
For their explanation, 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 I 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,
&ro rou wuy. 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 himself the Son of God ; he is
therefore guilty of blasphemy, and as an impious
pretender to a divine mission, we must proceed
against, and condemn 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 concern-
ing it. Some think it was occasioned 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 suffi-
cient refutation of this opinion ; for what sort of
strength could an angel give Christ against God's
indignation ? Angelic strength could not enable
him to bear either the sin of the world, or God's
wrath. If an angel could have succowred him, in
this, an angel might have made the whole atone-
ment. Indeed the ministry of the angel, 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
arden was with a devil, who appeared to him in a
; shape, mosthorrible, and that it was through
this apparition, that he began to be sore amazed,
and very heavy, Mark Xiv. 33. for as Satan as-
saulted the first Adam in a garden, in a bodily
shape, it is not unreasonable to conclude, that in
the same way, he assaulted the second Adam in a
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 op-
portunity 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 supposes, 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 angel 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 pray-
ing intensely in the garden, the eatreme 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 coming from
heaven to strengthen him. Let these 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 evangelists : and it is worthy of remark,
that among many of the ancients, the authenticity
of these two 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 Vatica-
nus, 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
dubiousness ; and they are both wanting in the
453
Christ is led to Pilate,
Coptic fragments published by Dr. Ford. They
are however extant in such a vast number of
MSS. Versions, and Fathers, 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 mysteries, which only
the bright light of the eternal world can suffi-
ciently illustrate. That Christ was now suffering,
the just for the unjust, that he might bring us to
God ; and that he was bearing in his body, the
punishment 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 subeat, may be easily credited, without
supposing him to be at all under the displeasure
of his heavenly Father ; for as God can see no-
ST. LUKE.
and vehemently accused.
thing 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
well pleased.
As to the angel strengthening him, probably
no more is meant by it than a friendly sympathi-
zing of one of those heavenly beings, with their
Lord in distress: this circumstance is the most
difficult in the whole relation : 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.
The Jews rurulently accuse him, 5.
whom he is examined, 6–9.
soldiers mock him, 10, 11.
Pilate eacamines, and pronounces him innocent, 3, 4,
Pulute understanding that he was of Galilee, sends him to Herod, by
The chief priests and scribes vehemently accuse him, and Herod and his
Pilate and Herod become friends, 12. Pilate, before the chief priests, ru-
lers, and people, pronounces Christ to be innocent, and offers to release him, 13–20. The Jews clamour
for his condemnatiun, and Pilate gives him up to their will, 21–25.
people bewail him, and he foretells the destruction of the Jewish state, 27–31.
He prays for his crucifiers, 34. He is derided, mock-
ed, and insulted by the rulers, and by the soldiers, 35–37.
are brought to Calvary, and are crucified, 32, 33.
Simon bears his cross, 26. The
He and two malefactors
The superscription on the cross, 38. The
conduct of the two malefactors, to one of whom he promises paradise, 39–43. The great darkness, 44, 45.
He gives up the ghost, 46.
The centurion and many others are greatly affected at his death, 47–49.
Joseph of Arimathea begs the body, and puts it in his own new tomb, 50–53. The women prepare
spices and ointments to embalm him, 54–56.
ND * the whole multitude
- of them arose, and led him
unto Pilate.
2 And they began to accuse him, say-
ing. We found this fellow "perverting the
nation, and "forbidding to give tribute to
Cesar, saying, " that he himself is Christ
a king. -
3 “And Pilate asked him, saying, Art
A. M. 4038.
A. D. 29.
An. Olymp.
CCII. I.
thou the King of the Jews? And A.M., 4.3.
A. D. 29.
he answered him, and said, Thou An olymp.
Sayest it. _001: 1.
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, say-
ing, He stirreth up the people, teaching
throughout all Jewry, beginning from
Galilee to this place.
a Matt. 27. 2. Mark 15. 1. John 18., 28.-b Acts 17, 7.—c See
Matt. 17. 27. & 22. 21. Mark 12. 17.
NOTES ON CHAPTER XXIII.
Verse 1. The whole multitude] It seems most
probable, that the chief priests, elders, scribes, and
captains of the temple, together with their ser-
wants, dependents, and other persons hired for the
rpose, made up the multitude mentioned here.
he common people were generally favourers of
Christ; and for this reason the Jewish rulers cau-
sed 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 Jisa respovira, signifies stirring up to disaffec-
tion and j. Many MSS. and Versions add
macy, our nation. They intimated that he not
only preached corrupt doctrine, but that he en-
deavoured to make them disaffected towards the
Roman government, for which they now pretend-
ed to feel a strong affection
Several copies of the Itala 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 decision in the case of the question about
d John 19. 12.-e Matt. 27. 11. 1 Tim. 6. 13.−f 1 Pet.
2. 22. -
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 until
now, ever forbade the paying tribute to Cesar;
that is, constitutional taxes to a lawful prince.
Verse 4. Ifind no fault in this man.] Accord-
ing to John xviii. 36, 38. Pilate did not say this
till after our Lord 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 chapter), 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 Codea. Colbertinus, a copy of the ancient
Itala or Antehieronymian version, this verse
stands thus: He stirreth wy, the people, beginning
from Galilee, and teaching through all Judea unto
this place; our wives and our children he hath ren-
dered averse from w8, and he is not baptized as we
are. As the Jews found that their charge of sedi-
tion was deemed frivolous by Pilate, they changed
it; and brought a charge equally false and ground-
less against his doctrine. s
A54
g
Herod and Pilate become friends. CHAP. XXIII.
A. M. 4083, 6 When Pilate heard of Gali-
A: º, lee, he asked whether the man
99" - were a Galilean.
7 And as soon as he knew that he be-
longed unto Herod's jurisdiction, he sent
him to Herod, who himself also was at
Jerusalem at that time.
8 Tſ 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.
9 Then he questioned with him in many
words; but he answered him nothing.
10 And the chief priests and scribes
stood, and vehemently accused him.
11 “And Herod with his men of war set
him at nought, and mocked him, and ar-
rayed him in a gorgeous robe, and sent
him again to Pilate.
Pilate wishes to release Christ.
12 T.And the same day 'Pilate *.*.*.
and Herod were made friends Ajymp.
together: for before they were — º
at enmity between themselves.
13 || ' And Pilate, when he had called
together 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 people: and behold, "I, having ex-
amined him before you, have found no
fault in this man touching those things
whereof ye accuse him :
15 No, nor yet Herod: for I sent you
to him; and lo, nothing worthy of death
is done unto him.
16 I 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, say-
a Ch. 3. 1.-b Ch. 9. 9.—c Matt. 14. 1. Mark 6. 14.—d Isai. 58.
3.—e Acts 4. '7.—f Matt 27, 28. Mark 15. 14. John 18, 3P. &
19. 4.—g Ver. 1, 2.-h Ver 4.—i Matt. 27. 26. John 19. 1.-
k Matt. 27. 15. Mark 15. 6. John 18. 39.-l Acts 3. 14.
Verse 7. Herod's jurisdiction] The city of JWa-
zareth, in which Christ had continued till he was
thirty ſº of age, and that of Capernaum, 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 irritated; and with whom
he now wished to be friends. See ver. 12.
Verse 10. The chief priests—vehemently accu-
sed him...] Corrupt priests and teachers are gene-
rally the most implacable enemies of Christ and
his truth. Evil passions betray those who are
slaves to them. An affected moderation would
have rendered these accusers less suspected, their
accusations more probable, and the envy less visi-
ble than this vehemence: but envy seldom or never
consults prudence : and God permits this to be so,
for the honour of truth and innocence. Quesnel.
Verse, 11. A gorgeous robe) Boºnta Agargºv.
It probably means a white robe, for it was the cus-
tom of the Jewish nobility to wear such. Hence,
in Rev. iii. 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 Ro-
mans, put on Jesus a purple robe, Mark xv. 17.
John xix. 2, both of them following 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 PFARce.
Verse 12. Pilate and Herod were made friends]
I do not find any account of the cause of the en:
mity which subsisted between Herod and Pilate,
given by ancient authors; and the conjectures of
the moderns 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 persecuted, for this purpose the wicked
unite their counsels and their influence. The
Moabites and Ammonites, who were enemies
among themselves, united against poor Israel,
and, as Rabbi Tanchum says, may be liked to
two contending dogs, who, when the wolf comes,
join together to destroy him; each knowing that
if he do not, the wolf will kill both in succession :
whereas, by their union they may now kill or
baffle him. There is a proverb among the Rab-
bins that when the cat and weasel marry together,
misery becomes increased.
Verse 15. JYo, nor yet Herod: for I sent you
to himn]. That is, to see whether he could find that
Christ had ever attempted to raise any disaffec-
tion 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 avºrsº-La yag öga; ºrpoº avºrov, for I
sent you to him, #iº. and many other MSS.
with some Versions, read avºrea-bºy yag avºrov
orgo; hºw as, for he hath sent him to us. As if 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, IIere a yºzºvoy ovºro, not, done unto him. This
phrase is of the same sense with oväsy rºw gazer
avros, he hath dome nothing, and is frequent in the
purest Attic writers. See many examples in
F3ſpke.
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 origi-
nated, had now been so completely established,
that Pilate was obliged to attend to it. See on
Matt. xxvii. 15.
Verse 18. Away with this man] That is, put
him to death—algº Tovarov, literally, take this one
away, i. e. to punishment--to death.
455
He is led to Calvary, and
*...* ing, Away with this man, and
An olymp. release unto us Barabbas :
- *** - 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,
crucify him. s &
22 And he said unto them the third
time, Why, what evil hath he done 7 I
have found no cause of death in him : I
will therefore chastise him, and let him go.
23 And they were instant with loud
voices, requiring that he might be cruci-
fied. And the voices of them 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 T “And as they led him away, they
ST. LUKE. crucified between two malefactors.
laid hold upon one Simon, a **, *.
D. 29.
Cyrenian, coming out of the Anjymp.
country,and on him they laid the -ºº ºl
cross, that he might bear it after Jesus.
27 And there followed him a great com-
pany of people, and of women, which also
bewailed and lamented him.
28 But Jesus, turning unto them, said,
Daughters of Jerusalem, weep not for me,
but weep for yourselves, and for your
children. - -
29 "For, behold, the days are coming, in
the which they shall say, 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 2
32 T & And there were also two other
malefactors led with him to be put to
death.
33 And * when they were come to the
a Matt. 27. 26. Mark 15. 15. John 19. 16.—b Or, Assented.
Exod. 23. 2.-c Matt. 27. S2. Mark 15. 21. See John 19. 17.-
d Matt. 24. 19. Ch. 21. 23.
e Isai. 2, 19. Hos. 10. 8. Rev. 6. 16. & 9. 6.—f Prov. 11. 31.
Jer. 25. 29. Ezek. 20. 47. & 21.3, 4. 1 Pet. 4. 17.-g lsai. 53. 12.
Matt. 27. 38.-h Matt. 27. 38. Mark 15. 22. John 19. 17, 18.
Verse 22. I have found no cause of death in
him] I 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
iºd Lord was in the most formal manner
justified by his judge. Now as this decision was
publicly known, and perhaps registered, it is evi-
dent that Christ died as an innocent person, and
not as a malefactor. . On the fullest conviction 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 dis-
miss him, a violent mob took and murdered him.
Verse 26. Simon a Cyrenian] See on Matt.
xxvii. 32. -
Verse 27. Bewailed and lamented him] Exor-
royºro, 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 sufferings 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 na-
ture, no man can taste of, or share in them.
Besides, the sufferings of Christ are not a sub-
ject 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 suf-
ferings 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 unwar-
rantable expressions used by religious people in
their prayers and hymns. To give only one in-
stance, how often do we hear these or similar
words said or sung:
“Give me to feel thy agonies !
“One drop of thy sad cup afford.”—
Reader one drop of this cup would bear down
thy soul to endless ruin; and these agonies would
annihilate the universe. He suffered alone : for
of the people there was none with him; because '
his sufferings were to make an atonement for the
sins of the world: and in the work of redemp-
tion he had no helper.
Verse 30. JMountains, fall on us] As this re-
fers to the destruction of Jerusalem, and as the
same expressions are used, Rev. vi. 6. . Dr.
Lightfoot conjectures that the whole of that
chapter may relate to the same event.
erse 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 pre-
served ; 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 justice, in oppo-
sition to all its dictates and decisions, by a peo-
ple who profess to be governed and directed by
divine laws; what desolation, injustice, and op-
pression may not be expected, when anarchy
and confusion sit in the place where judgment
and justice formerly presided ? Öur 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] Eragot 300 ka-
woveyor, 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 º;
Verse 33. The place called Calvary] See on
Matt. xxvii. 33.
456
Account of the two
A.M.4.3, place which is called “Calvary;
2:8; there they crucified him, and
-88', tº the malefactors, one on the right
hand, and the other on the left.
34 || Then said Jesus, Father, "forgive
them ; for “they know not what they do.
And " they parted his raiment, and cast
lots.
35 T And * the people stood beholding:
And the rulers 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 & And a superscription also was writ-
CHAP.
THE KING OF THE JEWS.
XXIII.
ten over him in letters of Greek, *...*.*.
and Latin, and Hebrew, THIS IS An ºlymp.
CCII. 1.
analefactors who were crucified.
39 ſ h And one of the malefactors 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, see-
ing thou art in the same condemnation ?
41 And we indeed justly : for we re-
ceive the due reward of our deeds: but
this man hath done nothing amiss.
42 And he said unto Jesus, Lord, re-
member 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 in paradise.
a Or, the place of a scull.—b Matt. 5.44. Acts 7.60. 1 Cor.4.12.
—c Acts S. 17.-d Matt. 27.35. Mark 15. 24. John 19, 23.−e Psa.
22. 17. Zech. 12. 10.-flyſatt. 27. 39. Mark 15. 29.-g Matt. 27.
37. Mark 15. 26. John 19. 19.-h Matt. 27. 44. Mark 15. 32.
They crucified him]__See the nature of this
punishment explained, Matt. xxvii. 35.
Verse 34. They know not what they do..] If
ignorance do not excuse a crime, it at least di-
minishes the atrocity of it. However, these per-
sons well knew that they were crucifying an in-
nocent man: but they did not know that by this
act of theirs, they were bringing down on them-
selves and on their country, the heaviest judg-
ments of God. In the prayer, Father, forgive
them 1 that word of prophecy was fulfilled, He
made intercession for the transgressors, Isai, liii. 12.
Verse 35. Derided him] Treated him with
the utmost contempt, effºuxthgºw, in the most
infamous manner. See the meaning of this word
explained, chap. xvi. 14.
Verse 36. Offering him vinegar] See on
Matt. xxvii. 34. Vinegar, or small sour wine,
was a common 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; on E of wine miſced with
'myrrh, the second, of vinegar mingled with gall,
and the THIRD of simple vinegar. Allow these
three cups, and the different expressions in all
the evangelists will be included. See Light-
oot. *
Verse 38. A superscription] See Matt. xxvii. 37.
In letters of Greek, and Latin, and Hebrew]
The inscription was written in all these lan-
guages, which were the most common, that all
might see the reason why he was put to death.
The inscription was written in Greek, on account
of the Hellenistic Jews, who were then at Jeru-
Salem because of the pass-over: it was written
in Latin, that being the language of the govern-
ment 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
çommitted. But by the good providence of
God, the inscription itself exculpated him, and
proved the Jews to be rebels against, and mur-
derers of, their King. See the note on Matt.
xxvii. 37. It is not to be wondered at, that they
VOL, I. ( 58 ) *
wished Pilate to alter this inscription, John xix.
21. as it was a record of their own 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 an-
cient paintings. If not mailed, they could not
have suffered much, and therefore 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 suf-
ferings 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 can give of it, viz. the ac-
knowledgment of the justice of his sentence.
He had sinned, and he acknowledges his sin;
his heart believes unto righteousness, and with
his tongue he makes confession unto salvation.
While he condemns himself, he bears testimony
that Jesus was innocent. Bishop PEARCE sup-
poses 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 oppressive; and therefore they made
no scruple to rob all the Romans they met with.
These Jews Josephus calls agarai, robbers, the
same term used †: the evangelists. This opin-
ion gains some strength from the penitent thief's
confession: we receive the reward of our deeds—
we rose up against the government, and commit-
ted depredations in the country; but this man
hath done nothing amiss—wrozoy, out of place, dis-
orderly,–nothing calculated to raise sedition or
insurrection ; nor inconsistent with his declara-
tions 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 government. -
Verse 42. Lord, remember me, &c.] It is
worthy of remark, that this man appears to have
been the first who believed in the intercession of
Christ. 3:
Verse 43. To-day shalt thou be with me if:
paradise] 'Marcion and the JManichees are ce.
A57
Christ gives up the ghost.
A. M. 4038. 44 || * And it was about the
An ºlymp, sixth hour, and there was dark-
CCI ness over all the "earth, until the
ninth hour.
.45 And the sun was darkened, and “the
vail of the temple was rent in the midst.
46 iſ And when Jesus had cried with a
loud voice, he said, "Father, into thy
hands I commend my spirit: * and having
said thus, he gave up the ghost.
47 || | 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 re-
turned.
49 & And all his acquaintance, and the
ST. LUKE.
Joseph begs the body from Pilate.
women that followed him from A. M. 4055.
Galilee, stood afar off, beholding # §.
these things. CCII; i,
50 iſ "And behold, there was a man
named Joseph, a counsellor; and he was
a good man, and a just:
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 beg-
ged 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.
* Matt. 27.45. Mark 15. 33.-b Or, land.—c Matt. 27. 51.
Mark 15. 38.-d Psa. 31. 5. 1 Pet. 2. 23.-e Matt. 27. 50. Mark
15. 37. John 19. 30.—f Matt. 27. 54. Mark 15. 39.
g Psa. 38. 11. Matt. 27. 55. Mark 15. 40. See John 19. 25.-
h Matt. 27. 57. Mark 15. 42. John 19. 38.—i Mark 15.43. Ch.
2. 25, 38.-k Matt. 27. 59. Mark 15.46.-l Matt. 27. 62.
ported to have left this verse out of their copies
of this evangelist. This saying of our Lord is
justly considered as a strong proof of the imma-
teriality of the soul; and it is no wonder that
those who have embraced the contrary opinion
should endeavour to explain away this meaning.
In order to do this, a comma is placed after a maepoy,
to-day, and then our Lord is supposed to have
meant, “Thou shalt be with me after the resur-
rection; I tell thee this To-DAY.” ... I am sorry to
find men of great learning and abilities attempt-
ing to support this most feeble and worthless
criticism. Such support a good cause cannot
need; and in my opinion, even a bad cause must
be discredited by it.
In ſº The garden of Eden, mentioned
Gen. ii. 8... is also called from the Septuagint, the
garden of Paradise... The word Iny Eden, sig-
nifies pleasure and delight. Several places were
thus called; see Gen. iv. 16. 2 Kings xix. 12.
Isai. xxxvii. 12. Ezek. xxvii. 28. 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: equateva’sy o eso;
aragadugoy ty Edº, God planted a paradise in
#j. Hence the word has been transplanted
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 gardens of the Hesperides, where the trees
bore golden fruit. And the gardens of Adonis, a
word which is evidently derived from the Hebrew
Tºp Eden; and hence the origin of sacred groves,
gardens, and other enclosures dedicated to pur-
poses of devotion, some comparatively 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. In the Kushuf ul Log-
hat, a very celebrated Persian dictionary, the
Cºbºſſ &= Jenet al. Ferdoos, Garden of
Paradise, is said to have been “created by God
out of light, and that the prophets and wise men |
ascend thither.” #
Paradise was, in the beginning, the habitation
uſ man in his state of innocence, in which he en-
joyed that presence of his Maker, which constitu-
ted his supreme happiness. Our Lord's words
intimate that this penitent 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.
OEconomics, Inst. 243. are the following 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 s
in what the locality of that state consists, we
know not. The Jews have a multitude of fables
on the subject.
Verse 44. Darkness over all the earth] See the
note on Matt. xxvii. 45. The darkness began
at the swath hour, about our twelve o'clock at
noon, and lasted till the ninth hour, which an-
swered to our three o'clock in the afternoon.
Verse 45. The sun was darkened] See an exa-
mination of the accounts of Phlegon, Thallus,
and Dionysius, on Matt. xxvii. 45.
The vail—was rent] See Matt. xxvii. 51.
Verse 46. Into thy hands I commend my spirit}
Or, I will 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
bodv is dead.
erse 48. And all the people] All were deeply
affected, except the priests, and those whom they
had employed to serve their base purposes. The
darkness, earthquake, &c. had brought terror and
consternation 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 reprobate mind
Verses 50, 51. Joseph-of Arimathea] See the
notes on Matt. xxvii. 57–60. and those especially
on Mark xv. 43.
Verse 54. And the Sabbath drew on] Or, the
Sabbath was lighting up, areq waxe, i. e. with the
candles which the Jews light just before six in
the evening, when the Sabbath 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
458
Christ is laid in a new tomb.
A. M. 4033, 55 ſ And the women also,
A: $; which came with him from Ga.
–98 tº lilee, followed after, and "beheld
the sepulchre, and how his body was laid.
a Ch. 8. 2.-b Mark 15.47.
eat, he must beg from door to door to get a little
oil to set up his Sabbath light.” The night of the
Sabbath drew on, which the Jews were accus-
tomed 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 somethink
that this was only a surname of one of these Ma-
TVS.
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
CHAP.
XXIV.
56 And they returned, and A; M: 4°33.
C - -> A. D. 29.
prepared spices and ointments; An olymp.
and rested the Sabbath-day, "ac- –Sºlº tº
cording to the commandment.
They prepare to embalm him.
c Mark 16. 1.-d Exod. 20. 10. *
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 pre-
sent business; and therefore they rested on the
Sabbath. º
Certain copies of the Itala have some remark-
able additions in these concluding verses. The
conclusion of the 48th verse in one of them, is
read thus; beating their breasts, and their fore-
heads, 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 ciſcumstances of the crucifixion, see the ob-
servations at the end of Matt. xxvii. and consider
how heinous sin must be in the sight of God, when
it required such a Sacrifice -
CHAPTER XXIV.
. The women coming early to the sepulchre on the first day of the week, bringing their spices, find the stone
rolled away, and the tomb empty, 1–3.
4–8.
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 eaca-
anines the tomb, 11, 12. Christ, unknown, appears to two of the disciples who were going to Emmaus,
and converses with them, 13–29.
diately disappears, 30, 31.
While they are eating together, he makes himself known, and imme-
They return to Jerusalem, and announce his resurrection to the rest of the
disciples, 32—35. Jesus himself appears to them, and gives them the fullest proof of the reality of his
resurrection, 36–43. He preaches to them, and gives them the promise of the Holy Spirit, 44–49. He
takes them to Bethany, and ascends to heaven in their sight, 50, 51.
Jerusalem, 52, 53.
*, *, *. OW "upon the first day of
*ºp. the week, very early in the
morning, they came unto the se-
pulchre, * bringing the spices which they
had prepared, and certain others with
them.
ºs-ºsmºs
* Matt. 28. 1. Mark 16. 1. John 20. 2.-b Ch. 23.56.-cMatt. 28.2.
NOTES ON CHAPTER 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 embalming found necessary : the
first must have been hastily and imperfectly per-
formed; the spices, now brought by the women,
were intended to complete the preceding ope-
ration.
•And certain others with them.] This clause is
Wanting in BCL. two others; Coptic, JEthiopic,
Pulgate, and in all the Itala, except two. Dio-
#. .4learandrinus, and Eusebius, also omit it.
he omission is approved by Mill, Bengel, Wet-
Stein, Griesbach, and others. Bishop Pearce,
thinks it should be left out for the following rea:
Sons; 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
They worship him, and return to
2. “And they found the stone **, *.
rolled away from the sepulchre. An olymp.
3 "And they entered in, and —gºt tº
found not the body of the Lord Jesus.
4 And it came to pass, as they were
much perplexed thereabout, *behold, two
Mark 16. 4.—d Wer. 23. Mark 16, 5–e John 20. 12. Acts 1. 10.
which these refer, include all that can be suppo-
sed 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 necessarily requiring that the
names of the women should have preceded, as is
the case inver. 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.”
Verse 2. They found the stone rolled away] An
angel from God had done this before they reach-
ed 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 rea-
son to believe he requires ; and the removal of
them they leave to him : and what is the conse-
quence P. They go on their way comfortably, 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 evangelistmentions the body particularly,
459
The resurrection
A. M. 4038.
A. D. * g
An. Olymp.
ºp
men stood by them in shining
garments:
5 And as they were afraid, and
bowed down their faces to the earth, they
said unto them, Why seek ye *the living
among the dead 7
6 He is not here, but is risen : * remem-
ber how he spake unto you when he was
yet in Galilee, -
7 Saying, The Son of man must be de-
livered 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.
10 It was Mary Magdalene, and "Jo-
anna, and Mary the mother of James, and
other women that were with them, which
told these things unto the apostles.
1 i ! And their words seemed to them as
* Or, hion that liveth 3–b Matt. 16. 21. & 17.23. Mark 8. 31, & 9.
31. Ch. 9. 22.-c John 2. 22.-d Matt. 28. 8. Mark 16. 10.
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 materi-
ality of the soul made no part of his creed.
Verse 5. Why seek ye the living among the
dead?] This was a common form of speech among
the Jews, and seems to be applied to those who
were foolishly, impertinently, or absurdly employ-
ed. As places of burial were unclean, it was not
reasonable to suppose that the living should fre-
quent them; or, that if any was missing, he was
likely to be found in such places. .
Verse 7. Sinful men] Orheathens, aw8gorov
ap, agrwaav, i. e. the Romans, by whom only he
could be put to death; for the Jews themselves
acknowledged 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, be-
comes 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 linen 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
roof of the resurrection of our Lord. Had the
ody been stolen away, all that was wrapped about
it would have been taken away with it; as the
delay which must have been occasioned by strip-
ping it, might have led to the detection of the theft,
nor would the disciples have run such a risk if
they had stolen him when stripping the body could
have answered no end. This circumstance is re-
iated still more particularly by John, chap. xx.
5, 6, 7. Peter seeth the linen clothes lie, and the
napkin that was about his head not lying with the
ST. LUKE.
of Christ, &c.
idle tales, and they believed A.M. º.
them not. - An olymp.
12 T & Then arose Peter, and -98: 1.
ran unto the sepulchre; and stooping
down, he beheld the linen clothes laid by
themselves, and departed, wondering in
himself at that which was to come to pass.
13 | "And behold, two of them went
that same day to a village called Emmaus,
which was from Jerusalem about three-
score furlongs.
14 And they talked together of all these
things which had happened.
15 And it came to pass, that while they
communed together and reasoned, 'Jesus
himself drew near, 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?
e Ch. 8. 3.-f Mark 16. 11. Ver. 25.-g John 20. S, 6.—h Mark 16.
12.-i Matt. 18. 20. Ver. 36.-k John 20. 14. & 21. 4.
linen clothes, but wrapped together in a place by
itself. All these circumstances prove that the
thing was done leisurely : order and regularity
being observed through the whole. Hurry and
confusion necessarily mark every act of robbery.
Verse 13. Behold, two of them] This long and
interesting 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 learn-
ed men, both ancient and modern, to have been
Luke himself. See the sketch of his life prefix-
ed to these notes. Some of the ancient versions
have called the other disciple Ammaus and Am-
maon, reading the verse thus: Behold two of them,
JAmmaus and Cleopas, were going in that very day
to a village about sixty furlongs distant from Je-
rusalem. But the Persian says positively that it
was Luke who accompanied Cleopas. See the
inscription to section 140 of this 3. el in the
Polyglott. Dr. Lightfoot thinks it was Peter, and
proves that Cleopas and Alpheus, were one and
the same person.
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. s. 6.
Akºzaouf cºrºzat 'roy Jagoaroxuaoy arraðious sénkovºra,
.Ammaus is sixty stadia distant from Jerusalem,
about seven English miles and three quarters. A
stadium was about 243 yards, according to Ar-
buthnot. -
Verse 15...And reasoned] ×vćhºrity, concerning
the probability or improbability of Christ being
the JMessiah, or of his resurrection from the dead.
It was a laudable custom of the Jews, and ver
common also, to converse about the law 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 re-
cently taken place.
Verse 16. Their eyes were holden] It does not
appear that there was any thing supernatural
here, for the reason why these persons (who were
460
Christ shows the necessity of CHAP.
A. M. 4038.
18 And the one of them,” whose
A.º. name was Cleopas, answering
_cciº tº 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 Je:
sus of Nazareth, "which was a prophet
• mighty in deed and word before God
and all the people:
20 d 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
besides all this, to-day is the third day
since these things were done.
XXIV.
22 Yea, and ' certain women ºf “.
also of our company made us Ajº.
astonished, which were early at CC]. I. 1.
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.
24 And F certain of them which were
with us went to the sepulchre, 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 pro-
phets have spoken!
26 Ought not Christ to have suffered
these things, and to enter into his glºry?
27 And beginning at “Moses and 'all
his death and resurrection.

a John 19. 25.—b Matt. 21. 11. Ch. 7. 16. John 3. 2. & 4, 19.
& 6. 14. Acts 2. 22.-c Acts 7. 22.-d Ch. 23. 1. Acts 13, 27, 28.
—e Ch. 1. 68. & 2. 38. Acts 1.6 —f Matt. 28. 8. Mark 16. 10.
Ver. 9, 10. John 20. 18.-g Ver. 12.-h Wer. 46. Acts 17. 3.
1 Pet. 1. 11.-i Ver, 45.
not apostles, see Sº 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, fa-
ther of the apostle James, Mark iii. 18. and hus-
band of the sister of the virgin. John xix. 25.
JArt 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 con-
ceive how thou couldst miss hearing of these
things : indeed, thou appearest to be the only
person º: with them.
Verse 19. Which was a prophet] Ayng ºrgothrac,
a man prophet, a genuine prophet; but this has
been considered as a Hebraism ; “ for in Exod.
ii. 14, a man prince is simply a prince ; and in 1
Sam. xxxi. 3. JMen 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 a man prince,
(i. e., a mighty sovereign,) and a judge over
its 2 Exod. ii. 14. And, the battle went sore against
Saul, and the men archers (i. e. the stout or well
aiming archers) hit him. ..] Sam. xxxi. 3. So in
PALEPHATUS, de Incredib. c. 38; p. 47. quoted
by Kypke, my avng 32ciaev; exeyas, he was a great
and eminent king. So avng ºrgophºrns, here signi-
fies, he was a 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 heavenly teaching and asto-
nishing miracles.
JMighty in-word] Irresistibly eloquent. Pow-
erful 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; im-
portant points are referred to, and not explained,
though he considered the person to whom he spoke
as entirely unacquainted with these transactions:
his own hopes and fears he cannot help mixing
with the narration, and throwing over the whole
that confusion that dwelt in his own heart. The
k Gen. 3. 15. & 22. 18 & 26. 4. & 49, 10. Numb. 21.9. Deut.
18 15.-1 Psa. 16. 9, 10. & 22. & 132, 11. Isai. 7. 14. & 9. 6. &
40. 10, 11. & 50 6. & 53. Jer. 23. 5. & 38. 14, 15. Ezek. 34. 23.
& 37. 25. Dan. 9. 24. Mic. 7, 20. Mal. 3. 1. & 4. 2. See on
John I. 45.
narration is not at all in Luke's style, but as it is
probable he was the other disciple who was pre-
sent, 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 resurrec-
tion, yet he could not help recollecting the words
he had heard, especially as they seemed to be con-
firmed by the relation of the women, ver, 22–24.
Verse 25, O fools and slow of heart to believe]
Inconsiderate men, justly termed such, because
they had not properly attended to the description
given, of the Messiah by the prophets, nor to his
teaching and miracles, as proofs that HE alone was
the person they described.
Slow of heart—Backward, not easy to be per-
suaded of the truth, always giving way to doubt-
fulness and distrust. This very imperfection in
them, is a strong evidence of the truth of the doc-
trine which they afterward believed, and pro-
claimed 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
exemplified in their lives.
Verse 26. Ought not Christ to have suffered]
Ovxt adet raşely roy Xguarov, Was it not necessary
that Christ should suffer. This was the way in
which sin must be expiated, and without this, no
soul could have been saved. The suffering JMes-
siah is he alone by whom Israel and the world can
be saved.
Verse 27. Beginning at JMoses, &c.] What a
sermon this must have been, where all the prophe-
cies relative to the incarnation, birth, teaching,
miracles, sufferings, death, and resurrection of
the blessed Jesus, were all adduced, illustrated,
and applied to himself, ; an appeal to the well-
º .4 1
Christ appears to
*...*.* the prophets, he expounded unto
An ºlymp. them in all the Scriptures, the
-**— things concerning himself.
28 And they drew nigh unto the village,
whither they went: and * he made as
though he would have gone further.
29 But "they constrained him, saying,
Abide with us: for it is toward evening,
and the day is far spent. And he went
in to tarry with them.
30 And it came to pass, as he sat at
meat with them, “he took bread, and
blessed it, and brake, and gave to them.
31 And their eyes were opened, and
they knew him; and he “vanished out of
their sight. -
ST. LUKE.
the disciples at Jerusalem,
32 And they said one to an- ****
other, Did not our heart burn An ºlymp.
within us, while he talked with -ºº ºl
us by the way, and while he opened to
us the Scriptures 7 . . .
33 And they rose up the same hour, and
returned to Jerusalem, and found the
eleven gathered together, and them that
were with them,
34 Saying, The Lord is risen indeed,
|and 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 T And as they thus spake, Jesus
himself stood in the midst of them, and
* See Gen. 32.26. & 42.7. Mark 6. 48.—b Gen. 19. 3. Acts 16.
15.-c Matt. 14 19.
d'Or, ceased to be seen of them. See Ch. 4. 30. John 8.59.—
e 1 Cor. 15. 5.-flyſark 16. 14. John 20. 19. 1 Cor. 15. 5.
known facts which had taken place during his
life! We are almost irresistibly impelled to ex-
claim, What a pity this discourse had not been
preserved: No wonder their hearts burned with-
in 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 explained and applied to himself.
See ver. 32.
Verse 28. He made as though he would have
gone further.] That is, he was going on, as though
he intended to go further; 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 enter-
tain 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 con-
sequently both inconvenient and unsafe to pro-
ceed to another 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 between thee and the eternal
world! Hath the Lord Jesus taught thee by his
word and Spirit to believe in him that thou might-
est be saved? Is he come into thy heart?. Hast
thou the witness of his Spirit that thy sin is blot-
ted out through his blood? Rom. viii. 16. Galat.
iv. 6. 1 John v. 10, 11, 12. If thou have not, get
thee to God right humbly. Jesus is about to pass
by, F. for ever! O, constrain him by earnest
faith and #rº. to enter into thy soul, and lodge
with thee? May. God open Thy eyes 1 may he
stir up and inflame THY heart!
na he went in.) And so he will to thee, thou
penitent soul! therefore take courage, and be
not faithless 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 lodges with, he feeds, and
feeds too with bread tha; himself hath blessed, and
- - 62 -
this feeding not only strengthens, but also enlight-
ens the soul. +
Verse 31. Their eyes were opened]. But we are
not to imagine that he administered the Holy Eu-
charist at this time; there is not the most distant
evidence of this. It was a mere family meal, and
ended before it was 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 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 du:
ring their surprise, he took the opportunity of
withdrawing from the place; leaving them to re-
flect 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, Psal. xxxix. 3. In
some such way as this the words of the disciples
may be understood; but there is a very remarkable
reading here in the Codex Bezae; instead of kato-
asyn, burned, it has wezzavºxeyn, wailed and one of
the Itala has, fuit excoecatum, was blinded. Was
not our heart vailed (blinded) when he conversed
with us on the way, and while he wrºfolded the Scrip-
tures to us, seeing we did not know him?
Verse 34. Saying, the Lord is 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 to the two disciples to whom
we are to refer the word Aeyovras, 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 break-
ing of bread, while supping together at the above
village. See on ver, 31. º
Verse 36. And as they thus spake] While the
two disciples who were going to Emmaus were
conversing about Christ, he joined himself to
their company. Now while they and the apostles
are confirming each other in their belief of his re-
surrection, Jesus comes in, to remove every
CHAP.
**, *. saith unto them, Peace be unto
An olymp. you.
–99: " 37 But they were terrified and
affrighted, and supposed that they had seen
* a spirit.
38 And he said unto them, Why are ye
troubled 2 and why do thoughts arise in
our hearts 2
39 Behold my hands and my feet, that
it is I 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 his hands and his feet.
41 And while they yet believed not “for
joy, and wondered, he said unto them,
"Have ye here any meat 2
42 And they gave him a piece of a
broiled fish, and of a honeycomb.
and gives them the fullest
XXIV. proof of his resurrection.
43 ° And he took it, and did A. M. 4938.
eat before them. > * A. D. 29.
44 And he said unto them,
* These are the words which I spake unto
you, while I was yet with you, that all
things must be fulfilled, which were writ-
ten in the law of Moses, and in the pro-
phets, and in the psalms, concerning me.
45 Then & opened he their understand-
ing, that they might understand the Scrip-
tures,
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 Jerusa-
lem.
An. Olymp.
§elºp
a Mark 6.49.—b John 20.20, 27.—c Gen. 45. 26.-d John 21.5.
-e Acts 10.41.—f Matt. 16. 21. & 17. 22. & 20. 13. Mark 8. 31.
Ch. 9. 22. & 18. 31. Ver. 6.—g Acts 16. 14.—h Ver. 26. Psa. 22.
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. JMay you prosper in body and soul,
and enjoy every heavenly and earthly good! Se
the notes on Matt. v. 9. X. 12. &
Verse 37. And supposed that they had seen a
spirit..] But if there be no such thing as a disem-
#. spirit, would not our Lord have shown
them their error P 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 person,
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 deceived.
Verse 41. They—believed not for joy] They
were so overcome with the joy of his resurrec-
tion, that they did not for some time, properly re-
ceive 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 Ol
Covenant. The LAw contained the five books of
Moses; the PRoPHETs, the Jews divided into
Jormer and latter; they were, according to Jo-
sephus, thirteen... “The PsALMs 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 imper-
fect: 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:
1. The LAw, nºn, thorah, including Genesis,
Exodus, Leviticus, JWumbers, and Deuteronomy.
II. The PROPHETs, tº Nº, nahiaim, or teachers,
“.
Isai. 50. 6. & 53. 2, &c. Acts 17. 3.—i Dan. 9. 24. Acts 13. 38,
46. 1 John 2. 12.-k Gen. 12. 3. Psa. 22. 27. Isai. 49. 6, 22. Jer.
31. 34. Hos. 2. 23. Mic. 4. 2. Mal. i. 11.
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, JAmos, Obadiah, Jonah, JMicah, JWahum, Ha-
bakkuk, Zephaniah, Haggai, Zachariah, and JMa-
lachi : these were termed the latter prophets.
III. The HAG10GRAPHA, (holy writings) cºn-
kethuvim, which comprehended the Psalms,
Proverbs, Job, Canticles, Ruth, Lamentations, Ec-
clesiastes, Esther, Daniel, Ezra, JWehemiah, 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; join-
ing the Lamentations to Jeremiah, and making
the twelve minor prophets only one book.
Verse 45. Then opened he their understanding]
Athyouëay, he fully opened. They had a measure
of light before, so that they discerned the Scrip-
tures 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 prophecies which
pointed out the Messiah, but also the JMessiah.
who was pointed out by these gº. The
book of God may be received in general as a
divine revelation, but the proper meaning, re-
ference, 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 P because this word speaks of
spiritual and heavenly, things; and the carnal
mind of man cannot discern them. They who
receive not this inward teaching, continue dark
and dead while they live.
Verse 47. Repentance] See its nature fully
explained on Matt. iii. 1. *
emission of sins] Acerty agagruoy, 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,
- d &
t *A
1-1
Aº
The Holy Ghost promised.
*.*.*.* 48 And 'ye are witnesses of
An ºlymp, these thºngs. -
–8th E. 49 ſ "And, behold, I send the
promise of my Father upon you : but
tarry ye in the city of Jerusalem, until
ye be endued with power from on high.
ST. LUKE.
Christ ascends into heaven.

50 T And he led them out “as A. M. 4038.
far as to Bethany, and he liſted A$8;.
up his hands, and blessed them. -8°º º-
51 "And it came to pass, while he bless-
ed them, he was parted from them, and
carried up into heaven.
a John 15. 27. Acts 1. 8, 22. & 2. 32. & 3 15.-bl sai. 44.3.
Joel 2 28. John 14. 16, 26. & 15, 26. & 16. 7. Acts 1. 4. & 2.
Should be preached in his name] See the of.
fice of a proclaimer, herald, or preacher, ex-
plained in the note on Matt. iii. 1. and particular-
ly at the end of that chapter.
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 ALL; 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.
erse 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 suffered and rose again from the dead; but
also that he opens the understanding by the inspi-
ration of his Spirit, that he gives repentance, that
he pardons sin, and purifies from all unrighteous-
aness, and that he is not willing that any should
}. but that all should come unto the know-
edge 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 doc-
trines, so far God will bless his labour to the sal-
vation of those who hear him. But no man can
with any propriety 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 i. 4. ii. 33.
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 bringing 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 Beth-
. The difficulties in this verse, when colla-
ted with the accounts given by the other evange-
lists are thus reconciled by Dr. Lightfoot.
“I. This very evangelist (Acts i, 12.) tells us,
that when the disciples came back from the place
where our Lord had ascended, they returned from
mount Olivet, distant from Jerusalem a Sabbath-
day's journey. But now the town of Bethany
was about fifteen furlongs from Jerusalem, John
xi. 18. and that is double a Sabbath-day's jour-
yiev.
1, &c.—"Acts 1: 12-d2 Kings 2. 11. Mark 16. 19. John 20.
17. Acts 1.9. Ephes. 4. 8.
“II. Josephus tells us, that Mount Olivet was
but five furlongs from the city, and a Sabbath-
day's journey was seven furlongs and a half.
•Antig. lib. 20. cap. 6. About that time there
ºgme #9. Jerusalem a cértain Egyptian, pretending
.. Q, £ºf and persuading the people that
they should go out with him to the mount of Olives.
"O kai ºrns ºrgata; 3, ringvº kaiºvoy, &réxit ordøta.
ºriy're ; 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 disciples 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. Returning from Bethany
they travelled but a Sabbath-day's journey, Ail
which may be easily reconciled, if we would ob-
serve ; that the first space from the city was call-
ed Bethphage, which I have cleared elsewhere
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 Sabbath-day's journey, till it came to
that part which is called Bethany. For there
was a Bethany, a tract of the mount, and the
town of Bethany. The town was distant from
the city about fifteen furlongs, i. 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 touch-
ed one another, he then ascended; in that very
place where he got upon the ass when he rode
into Jerusalem, Mark xi. 1. Whereas, there-
fore, Josephus saith, that mount Olivet was but
five furlongs from the city, he meaus the first brink
and border of it. But our evangelist must be un-
derstood of the place where Christ ascended,
where the name of Olivet began, as it was dis-
tinguished from Bethphage.
Between the appearance of Christ to his apos-
tles, 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, &c. 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.
Verse 51. Carried up into heaven.]. Aysºspero-
into that heaven from which he had descended,
464
CHAP.
*** 52 * And they worshipped him,
A. Siyº. and returned to Jerusalem with
-** - great joy:
The disciples worship him,
XXIV.
53 And were continually * in ***
the temple, praising and blessing A. lymp.
God. Amen. 8-) CCII. *-
and return to Jerusalem.
a Matt. 28. 9, 17.
b Acts 2.46. & 5. 42.
John i. 18. iii. 13. This was forty days after his
resurrection, Acts i. 3. during which time he had
given the most convincing proofs of that resur-
rection, not only to the apostles, but to many
others:—to upwards of five hundred at one time,
1 Cor. xv. 6. -
As in his § they had seen the way to the king-
dom, and in his death the #. 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 re-
lative 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 respect, 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 per-
son. . They adored him as their God, and were
certainly too much enlightened to be capable of
2Il i. of º *
tºrned to Jerusalem with great joyl Havin
the fullest proof that Jesus É. #º
Messiah; and that they had a full commission to
p. repentance and remission of sin to man-
f ºi and º: º be divinely qualified
or this great wor receiving the promise of
the Father, ver. 49. y g p
Verse 53... Were continually in the temple] Es-
pecially till the day of Pentecost came, when they
received 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 infi-
nite love give the reader the same portion in
time and in eternity through the same glorious
and ever-blessed Jesus. Amen and Amen.
There are various subscriptions to this book in
the MSS. and Versions. The following are the
principal.
Through the assistance of the JMost High God,
the Gospel of St. Luke the physician, the proclaim-
er of eternal life, is jś ARAB. The most
holy Gospel of Luke the Evangelist, is completed.
syR. The end of the holy Gospel #. to
Luke-written in Greek lished in Alexan-
dria the great, in Troas, in Rome, in the con-
fines of Achaia and Baotia, in Bithynia, in JMa-
cedonia;-in the Italic (or Latin) character, fifteen
2/ears after the ascension of Christ.
It is likely the word Amen, was added by the
church, on the reading of this book; but there is no
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
Sospel, St. Luke passes very rapidly over a num-
bºr of interesting circumstances related by the
other Evangelists, and particularly by St. John,
Soncerning the last forty days of our Lord's so-
Journing on earth : but to compensate for this,
he has mentioned a variety of important particu.
lar; which the others have passed by, a list of
Vol. I ( 59
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 impres-
sive and interesting: and this one circumstance
serves to fix the narrative more firmly in the me-
mory. We should have had slighter impressions
from the Gospel history, had we not had the nar-
rative at four different hands. This variety is of
great service to the church of God, and has con:
tributed 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 edi-
fication of the faithful. It is not the business of
a commentator to point out beauties in the com-
position of the sacred text.—Many might be
selected from the Evangelists in general, 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 ac-
curate and circumstantial 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 uner-
ring 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 IN him, Hab. ii.
1. In a similar spirit we may expect the fruits
of these revelations. He who carefully and con-
scientiously uses the means, may expect the ac-
complishment of the end.
I cannot close these observations with a more
profitable word than what is contained in that,
truly apostolic and sublime prayer for the second
Sunday in Advent; and may he who reads it weigh
every word in the spirit of faith and devotion.
“Blessed God! who hast caused all holy Scrip-
tures 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 º hope of everlasting
life, which thou hast given us in our Saviour
Jesus Christ 'º'
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 related by St. Luke, not
ST. LUKE. mentioned by the other Evangelists.
FACTS AND circumássers RELATED AT LARGE By ST. LUKE, which ARE EITHER NOT MENTIONED
AT ALL, or Bur VERY TRANSIENTLY, BY THE or HER Evange LISTs.
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. ii. 1–6.
Apparition of the angel to the shepherds, ibid.
The circumcision of Christ, ibid. 21.
The presentation of Christ in the temple, ibid.
22–38.
º 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
Nazareth, chap. iv. 15–30.
Remarkable particulars in the call of Simon,
Andrew, James, and John, chap. v. 1–10.
The calamities that fell on certain Galileans,
º xiii. 1–9.
ission of the seventy disciples, chap. x. 1–16.
The return of the seventy disciples, with an
account 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. xiii. 10–20.
The question answered, Are there few that be
saved? ibid. 22, 23.
Curing of the man with the dropsy, chap. xiv.
Difficulties attending the profession of Christi-
anity, to be carefully preconsidered, ibid, 25–35.
LoNDON, Feb. 16, 1813,
466
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,
|—10.
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. i2
—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 Zaccheus, chap. xix. 2–10.
The parable of the nobleman that went to ob-
tain 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. e
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. º e
Remarkable circumstances concerning his ap-
earance to the eleven, after his resurrection,
PRE FA C E
TO THE
GOSPEL ACCORDING TO ST. JOHN.
WITH A
SHORI' ACCOUNT OF HIS LIFE.
John , the writer of this Gospel, was the son of a fisherman, named Zebedee, and his mother's
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 is 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 daugh-
ters, 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 mentiomed 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 freedoms denied to the rest;
and possibly performing some offices about the person of his Master; and finally, our Lord's com-
mitting 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 according 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 also John the
Evangelist.” The writer of the MS. professes to have taken this account from the commentaries
of St. Sophronius. & º
This Evangelist is supposed by some to have been the bridegroom at the marriage of Cana in
Galilee; see chap. ii. 1. tº tº
John was with our Lord in his transfiguration on the mount, Matt. Xvii. 2. Mark ix. 2. Luke
ix. 28. during his agouy in the gardeu, Matt. xxvi. 37. Mark Kiv. 33. and when he was crucified,
John xix. 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 afterward sent to Samaria, to confer the Holy
Ghost on those who had been converted there by Philip the Deacon, Acts viii. 5–25. St. Paul
informs.us, Galat. 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
the was an eye and ear witness of our Lord's labours, journeyings, discourses, miracles, passion,
467 º
ii PREFACE TO ST. JOHN'S GOSPEL.
crucifixion, resurrection, and ascension. After the ascension he returned with the other apostles
from Mount Olivet to Jerusalem, and took part in all transactions previous 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 afterward held in the Christian church.
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.
Irenaeus, Eusebius, Origen, and others, assert that he was a long time in Asia, continuing there
till Trajan's time, who succeeded Nerva, A. D. 98. And Polycrates, Bishop of Ephesus, A. D. 196.
asserts that John was buried in that city. Jerom 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 after-
ward he was banished to the Isle of Patmos, in the AEgean 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 90 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 written 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.
Jerom, in his comment on Galat. vi. says, that John continued preaching when he was so enfee-
bled with old age, that he was obliged to be carried into the assembly; and that not being able to
deliver any long discourse, his custom was to say in every meeting, JMy 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 15 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 2 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, otherwise I 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 writings prove, he had so large an anticipation
both before and after the crucifixion of his LoRd.
Eusebius (Hist, Eccles. 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
Jourth 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 in language, confiding in the divine and miraculous power
bestowed ºpon 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 demonstration 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. Insomuch. that Paul, the most able of all in the furniture both of words and thoughts, has
left nothing in writing, besides some very short (or a very few) epistles; although he was acquainted
with innumerable mysteries, having 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. Nevertheless of all the disciples of our Lord,
Matthew and John only have left us any memoirs; who too, as we have been informed, were com-
pelled 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 Gospels 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 imprison-
ment of John, as they themselves declare, at the beginning of their history. For after mentioning
- A68 -
PREFACE To St. John's GOSPEL. iii
the forty days fast, and the succeeding temptation, Matthew shows the time of the commencement of
his account in these words, When he had heard that John was cast into prison, he departed out of
Judea, into Galilee. In like manner Mark, JNow after that John, says he, was cast into prison, Jesus
came into 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 John in prison. For these rea-
sons 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 lm-
prisonment of the Baptist. And they add further, 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 AEmon nigh unto Salem. And it is thought that he expressly declares
as much, when he says, For John was not yet cast into prison. J ohn therefore, in the Gospel a CCOI'-
ding to him, relates the things done by Christ while the Baptist was not yet cast into prison. But
the other three Evangelists relate the things that followed the Baptist's confinement. Whoever
attends to these things, will not any longer think the Evangelists disagree with each other, forasmuch
as the Gospel 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 whoſe 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-???.
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 ge-
nuine 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 afterward translated, by rather an unskilful hand, into Greek. . This opinion is not supported
by any strong arguments. That it was originally written in Greek, is the general and most likely
OOIIllOIle
P. 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
Irenaeus, advers. Haereses.
Others suppose he wrote with the prime design of confuting the heresy of the Gnostics, a class of
mongrels, who derived their existence from Simon JMagus, 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 Abyss, they derived a multitude of subaltern governors, called
JEons; whom they divided into several classes, among which we may distinguish the following nine.
IIarng, Father; xague, Grace; Movoyevns, First-begotten; Axn&eia, Truth; Aoyoc, Word; bac,
Light; Zan, Life; AVSgorroc, JMan; and Exxxhaux, Church ; all these merging in what they termed
IIangwaa, Fulness, or complete round of being and blessings; terms which are of frequent occur-
rence in John's Gospel, and which some think he has introduced to fix their proper sense, and to res-
cue them from being abused by the Gnostics. But this is not very likely, as the Gnostics themselves
appealed 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 JMichaelis has espoused 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 Gnostics 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 the 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. e
“Some of the Gnostics placed the ‘’WORD" above all the other JEons, and next to the Supreme
Being: but Cerinthus placed the “Only-Bégotten' 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
469 -
iv PREFACE TO ST. JOHN'S GOSPEL.
Gnostics, who usually ascribed all the divine qualities to the Only-Begotten. The proofs of this
position are, the testimony of John the Baptist, chap. i. 18, 34, iii. 35, 36. the conversation of
Christ with Nicodemus, chap. iii. 16, 18. in which Christ calls himself the only-begotten Son, the
i. delivered by Christ to the Jews, chap. v. 17, 47. and other passages, in which he calls God
is Father.
“2. The Word was never made, but eristed from the beginning, chap. i. 1. The Gnostics
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 motion is contradicted 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.
viii. 58.
“3. The Word was in the beginning with God, chap. i. 1, 2. The Gnostics must have main-
tained a contrary doctrine, or St. John, in confuting their tenets, would not have thought it neces-
sary to advance this position, since God is omnipresent, and therefore all things are present with
“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 AEon, 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
positions 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
CREATOR; 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
operations of the Almighty not as so many separate energies, but as so many separate persons; con-
sidered Life as a distinct JEon from the Word. Without this AFon, the world, they said, would be
in a state of torpor: and hence they called it not only Life, but the JMother of the living ; from this
JEon therefore, might be expected 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 Introduction to the New Testament. And for a general
account of the LoGos, see chap. i. at the end.
Though it is likely that the Gnostics held all these strange doctrines, and that many parts in John's
Gospel 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 purpose of giving the Jews, his countrymen, proper motions of the Messiah and his king-
dom; and to prove that Jesus, who had lately appeared among them, was this CHRIST. 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. &
47ſ)
"THE GOSPEL
ACCORDING TO
S T. J O H. N.
Ussherian years of the World, 3999–4033 - Alexandrian years of the World, 5497-5531. Anti-
ochian years of the World, 5487–5521. Constantinopolitan AEra of the World. 5503–5537.
Rabbinical years of the World, 3754–3788. Years of the Julian Period, 4108–4742. Aºra of
the Seleucidae, 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 Éra, 41–75. Years of the
Cesarean AEra of Antioch, 44–78. Years of the Spanish Æra, 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. From
the 25th year of the reign of the Emperor Augustus to the 18th of that of Tiberius. * , ºn tº
N. 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 AEras which it includes, so as to com-
prehend the whole of our Lord's life on earth, from his conception to his ascension, which is gene.
rally allowed to comprise the space of 34 years. Therefore, 34 added to the first date in any of
the above Fras, gives the second date; e. g. Ussherian year of the world, 3999-H.34=4033, 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 mission of
John the Baptist, 6–13. The incarnation of the Logos or Word of God, 14. John’s testimony con-
cerning the Logos, 15–18. The priests and Levites question him concerning his mission and his baptism,
19–22. His answer, 23–28. His further testimony on seeing Christ, 29–34. He points him out to
two of his disciples, who thereupon follow Jesus, 35–37. Christ's address to them, 38, 39. Andrew in-
vites his brother, Simon Peter; Christ's address to him, 40–42. Christ calls Philip, and Philip invites
JNathanael, 43–46. Christ's character of Nathanael, 47. A remarkable conversation between him and
this disciple, 48–51.
ë. IN the beginning * was the
conditum. Word, and the Word was
Ante
Orbem
conditum.
b with God, “and the Word was
God.
a Prov. 8. 22, 23, &c. Col. 1. 17. 1 John 1: 1. Rev. 1. 2. & 19. 13.
b Prov. 8. 30. Ch. 17. 5. 1 John 1. 2.-c Phil. 2. 6. 1 John 5. 7.
NOTES ON CHAPTER I.
John’s introduction is from ver. 1. to ver. 18.
inclusive. Some harmonists suppose it to end
with ver. 14, but from the connexion of the whole,
ver. 18. appears to be its natural close, as it con-
tains a reason why the Logos or Word was made
jlesh. 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
thing was formed—ere God began the great work
of creation. This is the meaning of the word in
Sen. i. 1. to which the Evangelist evidently al-
Iudes. This 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 consequently he is no creature,
*...all created nature was formed by him: for
*hººt him was nothing made that is made, ver.
*... Nºw, as what was before creation must be
*; and as what gave being to all things,
could not have borrowed orderived its being from
any thing ; therefore Jesus, who was before all
things, and who made all things, must necessarily
be the ETERNAL God.
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 untranslated. The first I consider as proper
an appellative of the Saviour of the world, as I do
either of the two last. And as it would be highly
improper to say, the Deliverer, the Anointed, in-
stead 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 de-
scriptive of some excellence in his person, nature,
or work; so the epithet Aoyos, Logos, which signi-
fies a word spoken, speech, eloquence, doctrine,
reason, or the faculty of reasoning, is very pro-
perly applied to him, who is the true light which
lighteth, 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 b
the prophets, for, the testimony of Jesus is the spi-
rit of prophecy, Rey,* 10. who has illustrate
17;
Christ the creator and giver.
2 * The same was in the be-
A. M. 1.
- te. tº • o
£8.4. ginning with God.
*:::::" 3 "All things were made by
- him; and without him was not
anything made that was made.
4 * In him was life; and "the life was
the light of men.
5 And “the light shineth in darkness;
and the darkness comprehended it not.
a Gen. 1. 1.-b Ps. S3.6. Col. 1.16. Ver. 10. Eph. S. 9. Hebr.
I. 2. Rev. 4. 11.-c Ch. 5. 26. 1 John 5. 11.—d Ch. 8. 12. & 9.
ted 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
invisible 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:-kaš’ dy, ast
ovara, ra yºvokzaya sysvaro–by whom, eternally ex-
isting, all things were made. But as Plato, Py-
thagoras, Zeno, and others, travelled among the
Jews, and conversed with them, it is reasonable
to suppose, that they borrowed this, with many
'others of their most important notions and doc-
trines, 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 Eter-
nal Jehovah.
Verse 3. All things were made by him] That
is, by this Logos. In Gen. i. 1. God is said to
have created all things: in this verse, Christ is
said to have created all things: the same uner-
ring Spirit spoke in JMoses and in the Evangelist:
therefore Christ and the Father are ONE. To
say that Christ made all things by a delegated
power from God, is absurd ; because the thing is
impossible. Creation means causing that to ex-
ist, that had no previous being : this is evidently
a work which can be effected only by Omnipo-
tence. Now God cannot delegate his omnipotence
to another: were this possible, he to whom this
omnipotence was delegated, would, , in conse-
quence, become God; and he from whom it was
delegated, would cease to be such: for it is impos-
sible that there should be two omnipotent beings.
On these important passages, I find that many
eminently learned men differ from me: it seems
they cannot be of my opinion, and I feel I 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., Ver-
sions, and Fathers, connect this with the prece-
ding 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 º thing he made had a prin-
ciple of life in it, whether vegetable, animal, or
intellectual ; yet this, that life or animal princi-
ple 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 purchwºr them, chap. vi. 51,
ST. JOHN.
|John.
of light and life.
6 T * There was a man sent *.*.
from God, whose name was Aſſºp.
#C#".
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.
9 * That was the true Light, which light-
5. & 12. 35, 46.-e Ch. S. 19.—ſ Mal. 3. 1. Matt. 3. 1. Luke 3. 2.
Ver, 33-5 Acts 19. 4.—h Ver. 4. Isai. 49. 6. 1 John 2. 8.
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 expres-
Šions; J John v. 11. This is the promise that God
hath given unto us, eternal life; and this life is in
his Sons, 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 believe
through him, viz. to eternal life, 1 Tim. i. 16. for
so John witnesseth, chap. iii. 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 § on the place.
Is there any reference here to Gen. iii. 20. And
Adam called his wife's name Eve, nn chava, zon,
LIFE, because she was the mother of all living 3
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 P
Verse 5. And the light shineth in darkness]. By
darkness here may be understood, 1. The heathen
world, Eph. v. 8. 2. The Jewish people. 3. The
fallen spirit of man.
Comprehended it not..] Avro ov warexagey, pre-
vented it not—hindered it not, says Mr. Wake-
field, 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, and many bright lu-
minaries among the heathen were never want-
ing in just and worthy motions of the attributes
and providence of God's wisdom; which enabled
them to shine in some degree, though but as lights
in a 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.
Verse 7. That all men through him might be-
lieve..] 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 remis-
sion of their sins, that they might receive the bap-
tism 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. - e
Verse 9. Which lighteth every man] As Christ
is the Spring and Fountain of all wisdom, so all
the wisdom that is in man, comes from him ; the
human intellect is a ray from his brightness; and
Christ's incarnation and
AMºto eth every man that cometh into
. M. 4033.
B.º. 3. ... the world.
-*. P. * 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.
CHAP. i.
reception in the world.
A.M.4030. to
A. M. 4038.
A. D. 26. to
A. T}. 29.
12 But "as many as received
him, to them gave he "power to
become the sons of God, even to
them that believe on his name; g
13 * Which were born, not of blood, nor
of the will of the flesh, nor of the will of
man, but of God. -
a ver, 3. Hebr. 1.2 & 11.3–bluke 19. 14. Acts 3.25. &
. 13. 46.-c Isai. 56.5. Rom. 8.15. Gal. S. 26. 2 Pet. 1. 4. 1 John
3. 1.-d'Or, the right, or, privilege.—c Ch. 3. 5. James i. 18.
1 Pet. 23. "
reason itself springs from this Logos, the eternal
reason. Some of the most eminent Rabbins un-
derstand Isai. lx. 1. Rise and shine, for thy LIGHT
is come, of the Messiah, who was to illuminate Is-
rael, and who, they believe, was referred to in
that word, Gen. i. 3. And God said, Let there be
LIGHT ; and there was light. Let a Messiah be
provided : and a Messiah was accordingly provi-
ded. See Schoetgen.
That cometh into the world..] Or, coming into
the world—egzoagyov etc roy woozov: a common
phrase among the Rabbins, to express every hu-
man 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 pa-
rent: 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 conscience
among men, is produced. No man could discern
good from evil, were it not for this light thus su-
pernaturally 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 GAYATRI, or holiest verse of the VEDAs,
i. e. the ancient Hindoo Scriptures.
“Let us adore the supremacy of that divine Son,
the Godhead who illuminates all, who recreates
all; from whom all proceed; to whom all must re-
turn; whom we invoke to direct our understand-
ings aright, in our progress towards his holy seat.”
The ancient comment.
“What the sun and light are to this visible
world, that are the supreme good and truth to the
intellectual and invisible universe; and, as our
corporeal eyes have a distinct perception of ob-
jects enlightened by the sun, thus our souls ac-
quire certain knowledge by meditating on the
light of truth, which emanates from the Being of
beings; that 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 consonants, and is derived from bha, to
shine; ram, to delight; and gam, to move:-the
Being, who is the fountain of light, the source of
happiness, and the all-pervading energy.
erse 10. He was in the world] From its very
'commencement—he governed the universe—re-
gulated his church—spake by his prophets—and
often, as the angel or messenger of Jehovah, ap-
peared to them and to the patriarchs.
The world knew him not..] Avroy own eyyw—did
zot acknowledge him: jor the J ewish rulers knew
- 60 ) -
• *
VoI.
well enough that he was a teacher come from
God: but they did not choose to acknowledge
him as such. en 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 continually supported,
Col. i. 16, 17. Heb. i. 3. has way every where,
is continually manifesting himself by his provi-
dence, and by his grace, and yet the foolish heart
of man regardeth it not See the reason ch. iii. 19.
Verse 11. He came unto his own] Ta tºta—to
those of his own family, city, country;-and his
own people—ot idiot—his own citizens, brethren,
subjects. -
The Septuagint, Josephus, and Arrian, use
these words, ra tºta, and ot idiot, in theidifferent
senses given them above. . º
Received him not..] Would not acknowledge him
as the JMessiah, 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 Hin-
doos.) Addressing one of his disciples, he says:
“The foolish, being unacquainted with my su-
preme and divine nature, as Lord of all things,
†: ºne in this human form ; trusting to the
evil, diabolic, and deceitful principle within them.
They are of vain hope, of vain endeavours, of
vain wisdom, and void of reason; whilst men of
great minds, trusting to their divine natures, dis-
cover that I am before all things, and incorrupt-
ible, and serve me with their hearts undiverted
by other beings.” See Bhagvat Geeta, p. 79.
To receive Christ, is to acknowledge him as
the promised JMessiah ; 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] E£curlay, privilege,
honour, dignity, or right. He who is made
a child of God, enjoys the greatest privilege
which the Diviné’Being can confer on this side
eternity. Those who accept Jesus Christ, as he
is offered to them in the Gospel, have, through his
blood, a right to this sonship; for by that sacri-
fice, this blessing was purchased : and the fullest
promises of God confirm it to all who believe.
And those who are engrafted in the heavenly fa-
mily, have the highest honour and dignity, to
which it is possible for a human soul to arrive. ,
What an astonishing 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 own 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, wºrn, not of blºod'ſ Who
473
Christ's glory, whd John
ºf 14 T - And the Word "was
# , º, made “flesh, and dwelt among
-**** us, (and "we beheld his glory,
the glory as of the only-begotten of the
Father,) *full of grace and truth.
ST. JOHN.
the Baptist's testimony.

15 T "John bare witness of ***
him, and cried, saying, This was Ajiyºr.
he of whom I spake, & He that -ºtt
cometh after me is preferred before me:
* for he was before me.
a Matt. 1. 16, 20. Luke 1. S1,35. & 2.7. 1 Tim. S. 16.-b Rom.
1. 3. Gal. 4. 4.—c Heb. 2. 11, 14, 16, 17-d Isai. 40. 5. Matt.
17. 2. Ch. 2. 11. & 11.40. 2 Pet.1. 17.
were regenerated, ovk ºf autzatay, not of bloods—
the union of father and mother, or of a distin-
guished 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 intended to show his coun-
trymen, 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 pur-
pose or determine in its own behalf; nor the will
of man—an .# that another may be disposed
to do in ...}. , can avail here : this new birth
must come through the will of God—through his
own unlimited power, and boundless mercy, pre-
scribing 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,
consequently, out of the covenant : but at length
they were circumcised, and they mingled the
blood of circumcision with the blood of the pas-
chal lamb, and from this union of bloods, they
were again made the children of God. See Light-
foot. This was the only way by which the Jews
could be made the sons of God; but the evan-
gelist shows them, that under the Gospel dispen-
sation, no person could become a child of God
but by being spiritually regenerated.
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. I. in the ful-
mess of time became flesh—became incarnated
by the power of the Holy Ghost, in the womb of
the Virgin. Allowing this apostle to have writ-
ten by divine inspiration, is not this verse, taken
in connexion with ver. 1. an absolute and incon-
testable proof of the proper and eternal Godhead
of Christ Jesus. -
And dwelt among us] Kat erkhvarey ey hºly, and
tabernacled among us. The human nature which
he took of the Virgin, being as the shrine, house,
or temple, in which his immaculate Deity conde-
scended to dwell. The word is probably an allu-
sion to the Divine Shechinah in the Jewish tem-
ple: and as God has represented the whole Gos-
pel §. by the types and ceremonies of
the Old Covenant; so the Shechinah in the taber-
nacle 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 mani-
festation of the Divine Shechinah.
The original word ownrow, from cºta, a shadow,
signifies, 1. To build a booth, tent, or temporary
hut, for present shelter or convenience; and does
not properly signify a lasting habitation or dwell-
ing-place; aud therefore fitly applied to the hu-
man nature of Christ, which, like the tabernacle
of old, was to be here, only for a temporary resi-
dence for the eternal Divinity. 2. It signifies to
*rect such a building as was used on festival oc-
e Col. 1. 19. & 2. 8, 9.-f Ver. 32. Ch. 3. 32. & 5. 33.-g Matt,
3. 11. Mark 1. 7. Luke 3. 16. Ver, 27, 30. Ch. 3. S1.—h Ch. 8.
| 58. Col. 1. 17.
casions, when a man invited and enjoyed the com-
pany 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 ºr. with himself; living, con-
versing, 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 humanity, by his taber-
nacling among, eating, drinking, and conversing
with them. Concerning the various acceptations
of the verb a khvow, see Raphelius on this verse.
The doctrine of vicarious sacrifice and the in-
carnation 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 revelation. The Hindoos believe that
their god has already become incarnate, not less
than nine times, to save the wretched race of man.
On this subject, Creeshna, an incarnation of the
Supreme God, according to the Hindoo Theology,
is represented in the Bhagvat Geeta, as thus ad-
dressing 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 com-
mand over my own nature, I am made evident by
. 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.” Geeta, p. 51, 52.
The following piece, already mentioned Lukei.
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 beginning of the Kalee Yoog, (the age of con-
tention and baseness.) He who is omnipresent,
and everlastingly to be contemplated, the Su-
preme Being, the Eternal ONE, the Divinity wor-
thy to be adored—APPEARED here, with a Port-
Tion of his Divine NATURE. Reverence be unto
thee in the form of *Bood-dha t 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 dis-
peller of PAIN, and TRouBLE, the Lord of ALL
things, the Deity who overcometh the sins of the
Kalee Yoog, the guardian of the universe, the
emblem of mercy towards those who serve thee!
"O'JM the possessor of all things, in VITAL
ºpod-dº. The me of the Dºg, as agº ſº.
1ſle33,
b O'JM. . A mystic emblem of the Deity, forbidden to be
pronounced but in silence. It is a syllable formed of the Sans-
creet letters ä, ö C, which in composition coalesce, and make.
Ö, and the nasal consonant m. he ſirst letter stands for the
Creator, the second for the Preserver, and the third for the De-
stroyer. It is the same among the Hindoos as niny Yehorah is
among the Hebrews. -
474
The Law given by JMoses—
A. M. 4030. 16 And of his *fulness have
A. D. 26. fº
A. º. all we received, and grace for
—ºtt— grace.
CHAP. H.
grace and truth by Christ.
17 For * the law was given by *.*.*.
A.
Moses, but “grace and "truth Ajiyip.
came by Jesus Christ. 99; 2.
ach. s. 34, Ephes. 1, 6, 7, 8. Col. 1. 19. & 2.9, 10.—b Exod. 20.
1, &c. Deut. 4. 44, & 5. 1. & 33. 4.
FORM! Thou art a Brahma, b Veeshmoo, and
e JMahesa t , Thou art Lord of the universe!
Thou art under the form of all things, moveable
and immoveable, the possessor of the whole! And
thus I adore thee! Reverence be unto the BE-
STOWER of SALVATION, and the ruler of
the faculties : Reverence be unto thee, the
DESTROYER of the EVIL SPIRIT ... O Da-
gmordara, a show me favour! I adore thee who
art celebrated by a thousand names, and under
various forms, in the shape of Bood-dha, the God
of Mercy Be propitious, O most High God!”
Asiatic Researches, vol. i. p. 284, 285.
We beheld his glory] This refers to the trans-
figuration, at which John was present, in compa-
ny 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 as should be here under-
stood. There is also here an allusion to the mani-
festations of God above the ark in the tabernacle:
see Exod. xxv. 22. Numb. vii. 89. and this con-
nects itself with the first clause, he tabernacled,
or fixed his tent, among w8. 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 na-
ture never came by the ordinary way of genera-
tion; 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, kind-
ness, and mercy to men; teaching the way to the
kingdom of God, with all the simplicity, plain-
mess, dignity, and energy of truth.
Verse 15. Of him] The glorious personage be-
fore-mentioned: John the Baptist, whose histor
was well known to the persons to whom this
Gospel came in the beginning, bare witness; and
he cried, being deeply convinced of the import-
ance and truth of the subject, he delivered his
testimony with the utmost zeal and earnestness,
saying, This is he of whom I space, He that
cometh after me—for I am no other than the voice
of the crier in the wilderness, Isai. xl. 3. the fore-
runner 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 etermity, and from him I have derived both
my being and my ministry.
Verse 16. This verse should be put in the place
of the #.” and the fifteenth inserted between
the 18th and 19th, which appears to be its proper
place: thus John's testimony is properly con-
nected. -
.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
truth, by which the mysteries of heaven have
a Brahma, the Deity in his creative quality.
b Veeshnoo, he who filleth all space, tº sity in his pre-
serving quality. -
* Mahesa, the Deity in his destroying quality.
This is properly the Hindoo Trinity; for these three names
belong to the same God. See the notes to the Bhagvat Geeta.
d Damordarz, or Daryngdéve, the Indian God of Virtue.
c Rom. 8. 24, & 5. 21. & 6. 14.—d Ch. 8. 32.
& 14. 6. '
| 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 write and speak con-
cerning these things, that those who attend to our
testimony shall be unerringly directed in the way
of salvation; and with us continue to receive
grace wpon grace, one blessing after another, till
they are filled with all the fulness of God. I be-,
lieve the above to be the meaning of the evan-
gelist, 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 suc-
ceeding the Law; the Law was certainly a dis-
pensation 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 expres-
sive 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 restrain-
ed to themselves alone. In the most gracious
economy of God, one dispensation of mercy and
truth is designed to make way for, and to be fol.
lowed by another and a greater: thus the Law
succeeded the patriarchal dispensation, and the
Gospel the Law: more and more of the pleni-
tude 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
blessings or graces, (ºrgora; xagºras) and after-
ward gives other graces upon them, (ayºr’ exityay)
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 pre-
position &yºrs, for, is used thrice in the sense of
azru, upon. To confirm the above interpretation,
Bp. Pearce produces the following quotations:
Ecclus. XXVi. 15. Xapus art 2.2gure ºvym atoxvy'rn-
pa—4 modest woman is a grace wpon a grace, i. e.
a double grace or blessing. Euripides uses the
very same phrase with John, where he makes
Theoclymenas say to Helena, Xague ayru Yaguroc
*A&gro, JMay grace wpon grace come to you ?
Helen. v. 1250. ed. Barn.
Verse 17. The law was given by º
received the Law from God, and throug
was given to the Jews, Acts vii. 38.
But grace and truth] Which he had already
mentioned, 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 media-
tor of the JNew Covenant, as Moses was of the
Old : Heb. viii. 6. ix. 15. Gal. iii. 19. See a fine
discourse on this text by Mr. Claude, “Essay on
the Composition of a Sermon,” vol. 1. p. 119, &c.
Moses
v him it
edit. Lond. 1788.
The Law of Moses, however excellent in itself,
was little in comparison of the Gospel: as it pro-
475
John's testimony to
*** 18 No man hath seen God at
A. Giºp, any time; * the only-begotten
–88:3- Son, which is in the bosom of the
Father, he hath declared him.
19 || And this is ° the record of John,
when the Jews sent priests and Levites
from Jerusalem to ask him, Who art thou ?
20 And "he confessed, and denied not ;
ST. JOHN, s
the priests and Levites,
but confessed, I am not the Aſſº.
Christ. Adºlymp,
21 And they asked him, What - $8.3 .
then 7 Art thou º Elias 2 And he saith, I
am 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
a Exod. S3.20. Deut. 4. 12. Matt. 11.27. Luke 10.22. Ch. 6.46.
1 Tim. 1. 17. & 6. 16. 1 John 4. 12, 20.-b Wer. 14. Ch. 3.16, 18.
1 John 4.9.-c Ch. 5. 33.-d Luke 3. 15. Ch. 3. 28. Acts 18.25-
e Mal. 4.5. Matt. 17. 10.—f Deut. 18. 15, 18.-g Or, a prophet.
ceeded 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 sha-
dows, types, and figures; Heb. x. 1. and incapa-
ble of expiating sin by its sacrifices: Rom. viii.
3. Heb. vii. 18, 19. x. 1, 11. But Christ has
brought that grace which is opposed to condem-
2nation : 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 CHRIST, the JMessiah,
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 Schul-
tens, who has given a better view of the ideal
meaning of the root ye" yashá, than any other
divine or critic.
He observes, that this root in its true force,
meaning, and majesty, both in Hebrew and Ara-
bic, includes the ideas of amplitude, expansion,
and space, and should be translated, he was spa-
cious-open—ample : and particularly, he pos-
sessed a spacious or extensive degree or rank.
And is applied, 1. To a person possessing abun-
dance of riches. 2. To one possessing abundant
power. 3. To one possessing abundant or exten-
sive knowledge. 4. To one possessing abundance
of happiness, beatitude, and glory. Hence we
may learn the true meaning 9 Zech. ix. 9. Re-
joice greatly, O. daughter of Zion—behold, thy
king cometh unto thee, he is JUST, and having
sALvATION: pywin—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 ignorance; in
straits and captivity; in wretchedness and infamy.
His Redeemer is called nysz, JESUS—he who
looses, enlarges, and endows with salvation. 1. He
enriches man's poverty: 2. Strengthens his weak-
aness : 3. Teaches his ignorance ; 4. Brings him out
of straits and difficulties : and 5. Raises him to
happiness, beatitude, and glory. And the aggre-
ate of these is salvation. Hence that saying,
is name shall be called JESUS: for he shall save
his people from their sins. See Schultens Ori-
gines Hebraeae, p. 15.
Verse 18. JVo 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. iii. 32. 1 John iii. 2, 6. and 3d Epist.
ver. 11. and this sense the latter clause of the
verse seems to require º o man, how highly
4 -
soever favoured, hath fully known God at any
time, in any nation or age; the only-begotten Son,
(see on ver, 14.) who is in the bosom of the Father,
who was intimately acquainted with all the coun-
sels of the Most High, He hath declared him,
sénynoraro, 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
lie in his bosom ; and he who had this place in re-
ference 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
persisted in this assertion, testifying to the Jews
that this Jesus was THE CHRIST.
Verse 20. He confessed, and denied not; but
confessed]. A common mode of Jewish phraseo-
logy. 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 there-
fore 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 3) The scribes them-
selves had taught, that Elijah was to come before
the Messiah. See Matt. xvii. 10. and this belief
of theirs they supported by a literal construction
of Mal. iv. 5.
JArt thou that prophet?] 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 Mes-
siah himself. See Acts ii. 22. But the Jews had
a tradition that Jeremiah was to return to life,
and restore the pot of manna, the ark of the cove.
nant, &c., which he had hidden, that the Babylo-
nians might not get them. Besides this, they had
a general expectation that all the prophets should
come to life in the days of the Messiah.
I am not..] I am 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 neces-
sity of reformation in 1srael. 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 Sanhedrim; the mem-
23
John denies that he is the Messiah, CHAP. i.
A. M. 4030, them that sent us. What Sayest
A. D. 26. . -
A. oij. thou of thyself?
99E *- 23 "He said, I am the voice
of one crying in the wilderness, Make
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 bap-
tize with water: " but there standeth one
among you, whom ye know not;
and announces Jesus.
27 ° He it is, who coming aſ A, sº
ter me is preferred before me, An ºlymp.
whose shoe's latchet I am not –$ºtt-
worthy to unloose. -
28 These things were done in Betha-
bara beyond Jordan, where John was
baptizing. * * .
29 || The next day John seeth Jesus
coming unto him, and saith, Behold, “the
Lamb of God, " which 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
a Matt. S. S. Mark 1. 3. Luke 3. 4. Ch. S. 28.—b Isai. 40. S.–
c Matt. 3. 11.-d Mal. S. 1.-e Ver. 15, 30. Acts 19. 4.—f Judges
'?. 24. Ch. 10.40.-g Exod. 12. S. Isai. 53. 7. Wer. 36. Acts 8. 32.
1 Pet. 1. 19. Rev. 5. 6, &c.—h Isai. 53. 11. 1 Cor. 15. 3. Gal. 1.
4. Heb. 1. 3. & 2. 17. & 9. 28. 1 Pet. 2. 24. & 3. 18. 1 John 2, 2.
& 8.5. & 4. 10. Rev. 1. 5.-i Or, beareth.—k Ver, 15, 27.
bers of which hearing of the success of the Bap-
tist's preaching, were puzzled to know what to
make of him: and seriously desired to hear from
himself, what he professed to be.
Verse 23. I am the voice of one crying] See
the notes on Matt. iii. 3. Mark i. 4, 5.
Verse 25. Why baptizest thou then?] Baptism
was a very common ceremony among the Jews,
who never received a proselyte into the full en-
joyment of a Jew's privileges, till he was both
baptized and circumcised. But such baptisms
were never performed except by an ordinance of
the Sanhedrim, or in the presence of three magis-
trates: 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 bap-
tism, 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 Sanhedrim
took it for granted, that no man had autherity to
make such changes, unless especially commis-
sioned from on high; and that only the prophet, or
Elijah, or the JMessiah himself could have autho-
Tity to act as John did. See the observations at
the conclusion of Mark.
Verse 26. I baptize with water] See on Mark
i. 8... I use the common form, 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 ap-
pearance among you. Christ was not present
when John spoke thus, as may be seen from
Verse 29.
Verse 27. Is pre erred before me] O; Gºrgoa -
§ey &ow yeyovey, who was before me. This clause
is wanting in BC*L. four others, the Coptic,
JEthiopic, Slavonic, and two copies of the Itala;
and in some of the primitive Fathers. Griesbach
has left it out of the text. It 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 shoul
be inserted here instead of Bethabard. This
reading, in the judgment of the best critics, is the
genuine one. The following are the authorities
by which it is supported; ABCEGHLMSX. BV.
of Matthai, upwards of a hundred others, Syriac,
JArmenian, Persic, Coptic, Slavonic, Vulgate,
Saxon, and all the Itala, 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 Jerusalem, at the foot of the
mount of Olives. But there was another of the
same name, beyond Jordan, in the tribe of Reu-
ben. It was probably of this that the evangelist
speaks; and Origen, not knowing of this second
Bethany, altered the reading to Bethabara. See
Rosenmuller. • .
Verse 29. The next day] The day after that
on which the Jews had been with John, ver. 19.
Behold the Lamb of God, &c..] This was said
in allusion to what was spoken Isa. liii. 7. Jesus
was the true Lamb or Sacrifice required and ap-
pointed by God, of which, those offered daily in
the tabernacle and temple, Exod. xxix. 38, 39.
and especially the paschal lamb, were only the
º: and representatives. See Exod. xii. 4, 5.
1 Cor. v. 7. The continual morning and evening
sacrifice of a lamb under the Jewish law, was in-
tended 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 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 b
GOD, as the only sufficient and available sacri-
fice 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 most available. 2d. It
made an atonement for sin: it carried sin away
in reality, the others only representatively. 3d. It
carried away the sin of the world ; whereas the
other was offered only in behalf of the Jewish.
people: in Yalcut Rubeni, fol. 30. it is said, “The
Messiah shall bear the sins of the 1sraelites.”
But this salvation was now to be extended to the
whole world.
Verse 31, .ºlnd I knº; #in not, &c.] John did
4 * -
Two of John's disciples l
*** should be made manifest to Is-
Ajiº rael, "therefore am I come bap-
—ºt tº tizing with water.
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 descending, 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. m
ST. JOHN.
#.
follow Jesus.
35 T Again, the next day after, ºº,

John stood, and two of his dis- A. º.p.
ciples; 90ſ. 2.
6 And looking upon Jesus as he walk-
ed, he saith, "Behold the Lamb of God!
237 And the two disciples heard him
speak, and they followed Jesus.
38 Then Jesus turned, and saw them
following, and saith unto them, What seek
ye 2 They said unto him, Rabbi, (which
is to say, being interpreted, Master,)
where * dwellest thou?
39 He saith unto them, Come and see.
They came and saw where he dwelt,
a Mal. S. 1. Matt. 3. 6. Luke 1. 17, 76, 77. & 3. S, 4.—b Matt 3.
16. Mark 1. 10. Luke S. 22. Ch. 5. S2.
c Matt. S. 11. Acts 1.5. & 2. 4. & 10, 44. & 19. 6.—d Ver. 29.
e Or, abidest.
not 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 unacquainted with Christ, as he
had spent thirty years in the hill country of He-
bron, and our Lord remained in a state of great
privacy in the obscure city of Nazareth, 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. I saw the Spirit descending, &c.]
See the notes on Matt. iii. 16, 17.
* Verse 33.
From this we may clearly perceive, that John
had a most intimate acquaintance with the Divine
Being; and received not only his call and mission
at first, but every subsequent direction, by im-
mediate, unequivocal inspiration. Who is fit to
proclaim Jesus, but he who has continual inter-
course with God! who is constantly receiving
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 salva-
tion of souls, will accompany such a person's la-
bours whithersoever he goeth.
Verse 35. The next day] After that men-
tioned ver. 29.
Two of his disciples] One of them was An-
drew, yer. 40. and it is very likely, that John
himself was the other; in every thing in which
he might receive honour, he studiously endea-
vours to conceal his own name.
Verse 36: ...And looking upon Jesus] ...Atten-
tively beholding, pagatskar, from sy, into, and
{3xºma, to look—to view with steadfastness and at-
tention. He who desires to discover the glories
and excellencies of this Lamb of God, must thus
look on him. 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 less
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 Bap-
tist designed to direct the attention of his own
disciples to JESUs, not only as the great Sacrific
for the sin of the world, but also as the complete
teacher of heavenly truth.
He that sent me—said unto me]
Verse 37. And the two disciples heard him]
And they perfectly understood their Master's
meaning: in consequence of which, they fol-
lowed Jesus. Happy they, who on hearing of the
salvation of Christ, immediately attach them-
selves to its Author: Delays are always danger-
ous; and in this case, often fatal. Reader! hast
thou ever had Christ as a sacrifice for thv sins
ſº out unto thee 2 If so, hast thou followed
im? If not, thou art not in the way to the king-
dom of God. Lose not another moment! Eternity
is at hand 1 and thou art not prepared to meet thy
God... Pray that he may alarm º conscience,
and stir up thy soul to seek till thou have found.
Verse 38. What seek ye 2] These disciples
might have felt some embarrassment in address-
ing our blessed 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 explaining them-
selves to him. Such questions we may conceive
the blessed Jesus still puts to those who in sim-
plicity of heart desire an acquaintance with him.
A question of this nature we may projtably
ask ourselves: What seek ye 2 In thiſ place?
In the company you frequent? In the conversation
you engage in In the affairs with which you are
occupied? In the works which you perform 2. Do
ye seek the humiliation, illumination, justifica-
tion, edification, or sanctification of your soul?
The edification of your neighbour? 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] ź. Behold the modesty of these
disciples—we wish to be scholars, we are igno-
rant—we desire to be taught; we believe thou
art a teacher come from God.
Where dwellest thou?] That we may come
and receive thy instructions.
Verse 39. Come and see..] If those who know
not the salvation of God would come at the com-
mand of Christ, they should soon see that with
him is the fountain of life, and in his light they
should see light. Reader, if thou art seriously in-
quiring where Christ dwelleth, take the follow.
ing for answer: He dwells not in the tumult ºf
worldly affairs, nor in profane assemblies, nor in
worldly pleasures, nor in the place where drunk;
ards proclaim their shame, nor in carelessness and
indolence. But he is found in his temple, where-
479
CHAP. H.
The call of Peter, Philip, and JNathanael.
*** and abode with him that day:|called Cephas, which is, by in- *.*.*.*.
&%; for it was "about the tenth |terpretation, “A stone. An Óiymp.
CCI. 2. hour
40 One of the two which heard John
speak, and followed him, was "Andrew,
Simon Peter's brother.
41 He first findeth his own brother Si-
mon, 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
Simon, the son of Jona: “thou shalt be
CCI. 2.
43 T The day following Jesus
would go forth into §. and findeth
Philip, and saith unto him, Follow me.
44 Now Philip was of Bethsaida, the
city of Andrew and Peter.
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 Jo-
seph. .
46 And Nathanael said unto him, 'Ca
a That was two hours before night.—b Matt. 4, 18.—c Or, the
anointed.—d Matt. 16. 18.-e Or, Peter.—f Ch. 12. 21.-g Ch.
21. 2.-h Gen. S. 15. & 49, 10. Deut. 18. 18. See on Luke 24, 27.
i Isai. 4. 2. & 7. 14. & 9.6 & 53. 2. Mic. 5.2. Zech. 6, 12. &
9. 9. See more on Luke 24, 27.-k Matt. 2. 23. Luke 2. 4.—
l Ch. 7. 41, 42, 52.
ever two or three are gathered together in his
name, in secret prayer, in self-denial, in fasting,
in self-examination. He also dwells in the hum-
ble, contrite spirit, in the spirit of faith, of love, of
Jorgiveness, of wriversal obedience; in a word, he
dwells in the heaven of heavens, whither he gra-
ciously purposes to bring thee, if thou wilt come
and learn of him, and receive the salvation 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.
According 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 some-
thing longer or shorter, according to the differ-
ent times of the year in that climate. 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
jor the Jews to go to dinner at the sixth hour, (iw'rn
digº.) The Romans had the same way of reckon-
ing twelve hours in each of their days. Hence,
what we meet with in Hor. lib. ii. sat. vi. l. 34.
ante secundam, signifies, as we should express it,
before eight o'clock. And when, in lib. i. sat. vi.
!. 132. he says, ad quartam jaceo, he means that
he lay in bed till ten o'clock. See Bishop Pearce
on this place.
opinion, that the evangelist is to be understood as
o'clock in the morning: and as the evangelist re-
marks, they abode with him that day, it implies |
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 JMessiah. But had it been the
Jewish tenth hour, it would have been useless to
remark their abiding with him that day, as there
mony, 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 dis-
not willing to eat their bread alone, but went and
invited others to partake with them. Thus the
knowledge 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, 4
stone..] IIsrgos, signifies a stone, or fragment of a
rock. The reason why this name was given to
Simon, who was ever afterward 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 ğ. ilee. Eusebius says he was
a married man, and had several daughters. Cle-
mens Alexandrinus mentions it as a thing univer-
sally acknowledged, that it was this apostle who,
when commanded by 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
§ Pacationa. He must not be confounded
with Philip the Deacon, spoken of Acts vi. 5.
Verse 45. JNathanael] This apostle is supposed
to be the same with Bartholomew, which is very
| likely, for these reasons: 1. That the evangelists
| who mention Bartholomew, say nothing of JNa-
| thanael; and that St. John who speaks of JNatha-
Dr. Macknight, however, is of
mael, says nothing of Bartholomew. 2. No no-
* * | tice is taken any where of Bartholomew's voca-
speaking of the Roman hour, which was ten |
tion, unless his and that of Nathanael mentioned
here, be the same. 3. The name of Bartholomew
is not a proper name; it signifies the son of Ptolo-
| my and Nathanael might have been his own
| name. 4. St. John seems to rank Nathanael

with the apostles, when he says that Peter and
Thomas, the two sons of Zebedee, Nathanael,
and two other disciples, being gone a fishing, Je
- £e a a 4: & © |sus showed himse
were only two hours of it still remaining. Har- |
to them, John xxi. 2–4.
JMoses in the law] See Gen. iii. 15. xxii. 18.
| xlix. 10. Deut. xviii. 18.
..And the prophets]. See Isai, iv. 2. vii. 14. ix. 5.
xl. 10. liii. 1, &c. Jer. xxiii. 5. xxxiii. 14, 15.
1 Ezek. xxxiv. 23. xxxvii. 24. Dan. ix. 24. Mic.
W. 2. Zach. vi. 12. ix. 9. xii. 10.
Verse 46. Can there any good thing come out of

|JNazareth 2.j Bishop Pearce supposes that the re
|aya&ow of the evangelist, has some particular force
* , e | in it: for in Jer. xxiii. 14. God says, I will per-
ciples having tasted the good word of Christ, were |
form that good thing which I promised, &c. and
| this in ver, 15. is explained to mean, his causing
| the branch of righteousness, (i. e. the Messiah) to
grow up unto David, from whom Jesus was de-
scended: in this view, Nathanael's question seems
to imply, that not JNazareth, but Bethlehem, was
470
*
Remarkable conversation
** *. there any good come out of
As. #. Nazareth? Philip saith unto
–$ºtt- him, Come and see.
47 Jesus saw Nathanael coming to him,
and saith unto him, Behold * 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
ST, JOHN.
| Israel.
between Christ and JNathanael,

º - e b - º iº •
him, Rabbi, "thou art the Son º
of God; thou art “the King of Ajº.
- - CCI. 2.
50 Jesus answered and said unto him,
Because I said unto thee, I saw thee un-
der the fig-tree, believest thou? thou shalt
See greater things than these. .
51 And he saith unto him, Verily, veri-
ly, I say unto you, "Hereafter ye shall
see heaven open, and the angels of God
ascending and descending upon the Son
of man. -
tº Psa's2. 2. & 78.1. Ch. 8.39. Rom. 2, 28, 29, & 9. 6.—b Matt.
14.33.-c Matt. 21. 5. & 27. 11, 42. Ch. 18. S7. & 19. 3.
d Gen. 28, 12. Matt. 4, 11. Luke 2.9, 13. & 22.43 & 24.4.
to be the birth-place of the Messiah, according
to what the chief priests and scribes had deter-
mined, 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
evidences of the religion of Christ, will infallibly
become a believer. No history ever published
among men, has so many external and internal
roofs 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 gainsay it. I
once met with a person, who professed to disbe-
lieve every tittle of the New Testament, a chap-
ter of which, he acknowledged, he had never
read: I asked him had he ever read the Old? He
answered, No! and yet this man had the assu-
rance to reject the whole as an imposture! God
has mercy on those whose ignorance leads them
to form prejudices against the truth: but he con-
founds those who take them up through envy and
malice, and endeavour to communicate them to
others. - º
Verse 47. Behold an Israelite indeed] A worthy
descendant of the patriarch Jacob, who not only
professes to believe in Israel's God, but who wor-
ships him in sincerity and truth, according to his
light.
been, and still is, the deeply marked character-
istic 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 wor-
thy the attention of God himself. Behold this man!
and while you see and admire, imitate his conduct.
Ver. 48. Whence knowest thou me?] He was
not 3. acquainted with the divinity of Christ,
could not conceive that he could search his heart,
and therefore asks how he could acquire this
knowledge of him, or who had given him that
character. It is the comfort 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 pray-
er with God for the speedy appearing of the salva-
tion of Israel; and the shade of this fig-tree, was
perhaps the ordinary P. of retreat for this up-
480 -
In whom is no guile !] Deceitfulness ever has |
right man. It is not Afig-tree, but rºy a vahy, THE
jig-tree, one particularly distinguished from the
others. There are many proofs that the Jewish
Rabbins chose the shade of trees, and particularly
the fig-tree, to sit and study under. See many
examples in Schoetgen. How true is the saying,
The eyes of the Lord are through all the earth,
beholding the evil and the good. Wheresoever
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 1 and so
this word should be translated.
Thou art the Son3. God] The promised Messiah.
Thou art the King of Israel.] The real de-
scendant of David, i. art to sit upon that spi-
ritual 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 sim-
ple proof, that I saw thee when and where no hu-
man eye, placed where mine was, could see thee;
thy faith shall not rest merely upon this, for thov,
shalt see greater things than these—more nume-
rous and express proofs of my etermal power and
Godhead. - - -
Verse 51, Verily, verily] Amen, amen. The
doubling of this word probably came from this
circumstance : that it was written in both He-
brew ps, and in Greek aftºny, signifying, it is true.
Heaven open] This seems to be a figurative ex-
pression: i. Christ may be understood by this
saying to mean, that a clear and abundant revela-
tion of God's will should be now made unto men;
that heaven itself should be laid as it were open,
and all the mysteries which had been shut up, and
hidden in it from eternity, relative to the salva-
tion and glorification of man, should be now full
revealed. 2. That by the angels of God ascend-
ing and descending, is to be understood, that a
perpetual intercourse should now be opened be:
twéen heaven and earth, through the medium of
Christ, who was God manifested in the flesh. Our
blessed Lord is represented in his mediatorial ga-
pacity as the ambassador of God to men; and the
angels ascending and descending upon the Son of
man, is a metaphor taken from the custom of des-
patching couriers or messengers 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. v. 19, 20. God was in Christ recon-
ciling the world unto himself:-we are ambassº-
dors for Christ, as though God did beseech you by
us, we pray you in Christ's stead to be reconciled
to God: Thé whole concerns of human salvation
Various testimonies concerning
shall be carried 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 heaven and earth,
through the medium of angels; yet it does not ap-
pear 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
Gospel 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 caprices of time or
chance. The Son of man governs as he upholds
all. Wherever we are praying, studying, hear-
ing, 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 up-
right; and then we may rest assured, that, not
only the eye, but the hand of our Lord shall be
ever upon us forgood. Happy the man whose heart
can rejoice in the reflection, Thou God seest me!
1. TESTIMONIES
CONCERNING THE LOGOS, OR WORD OF GOD ;
From the Chaldee Targums.
The person here styled the Logos, is called
mn ºn- 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. Psal. cvii. 20. and the Tar-
gums, or Chaldee paraphrases, frequently substi-
tute ºn Rnpºp meymra d'yay, the word of the Lord,
for nin, Jehovah himself. 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. iii. 8. for the voice of
the Lord God, has, the voice of the word of the
Lord. The Jerusalem Targum on Gen. i. 27.
for, And God created man, has, The word of Je-
hovah created, &c. Compare Targum Jonathan,
on Isai. xlv. 12. xlviii. 13. Jerem. xxvii. 5. And
on Gen. xxii. 14. that of Jerusalem says, JAbra-
ham invoked ºn Nºpp Ews beshem meymra d'yay,
in the name of the word of the Lord, and said,
THou art Jehovah. So Onkelos, Gen. xxviii. 20,
21. If the word of Jehovah will be my help—
then, the word of Jehovah shall be my God. See
IParkhurst under the word AOTOX.
After a serious reading of the Targums, it
seems to me evident that the Chaldee term Nºrºp
2nleymra, or worD, is taken personally, in a mul-
titude of places in them. §. Jonathan ben
zziel, speaks of the Supreme Being, as doing
or saying any thing, he generally represents him
as performing the whole by this JMeymra, or
woºd, 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 opera-
tions 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 Aoyoc, it has other
acceptations in certain places. See Lightfoot.
3. Testimonies concerning the personality, at-
tributes, and influence of the word of God,
taken from the Zend Avesta and other writings
attributed to Zoroaster.
“Let thy terrible word which I pronounce. O
VoI. I. ( 61 ) -
CHAP. f.
&
the Logos, or Word of God.
Ormusd! elevate itself on high. May it be great
before thee, and satisfy my desires.” ZEND
Avest A, vol. i. V.ºld Sade, p. 104.
Zoroaster consulted Ormusd, and spoke thus
to him: “O Ormusd, absorbed in excellence,
just Judge of the world, pure, who existest by
thy own power, what is that great word given b
God, that living and powerful word; O Ormusd,
tell me plainly, which existed before the heavens,
before the water, before the earth, before the
flocks, before the fire, the CHILD 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 word well, that woºD
which existed before heaven was made, before the
water, before the earth, before brute animals, be-
fore men, and before the holy angels (amschas-
pands.) I pronounced that word with majesty,
and all the pure beings which are, and which have
been, and which shall be, were formed. I conti-
nue to pronounce it in its utmost extent, and
abundance is multiplied.” Ibid. p. 138, 139.
“By his original word, 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 word:—under the character of Hono-
ver, (i. e. pure desire) it is worshipped.” Ibid. 141.
“Ormusd, together with the luminous and ex-
cellent word, is invoked, to defend the true wor-
shipper from the oppression of evil spirits.” Ibid.
p. 174.
“Man is healed by the Supreme word.” Ib. 324.
“By this word all defiled places are rendered
pure : fire, water, earth, trees, flocks, men, wo-
men, stars, moon, sun, and the primeval light,
with all the blessings given by Ormusd, are pu-
rified 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 Rashine Rast. vol.
ii. p. 239.
It is called “the excellent, elevated, and vic-
torious, word; the source of light; the principle
of action, which smites and triumphs; which
gives health; discomfits 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. ii. 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.” Ibid. Jescht of Ardebehesht, vol. ii. p. 157.
It is termed “the creator, or creating princi-
ple.” Ibid. Jescht of Farvardin, vol. ii. p. 252.
“Prayer is made to the soul of the excellent
word, the body of which is supremely luminous.”
Ibid. p. 262. -
“Through the whole government of Ormusd,
men are commanded to invoke that most pure
and excellent word.” Ibid. p. 264.
That the word in the above places, does not
mean the Sacred books of the Parsees, it is ex-
pressly said, that “The Law of the JMazdeges-
nans (the disciples of Zºrº comes from this
super-excellent Word.” Ibid. Si-Rouzé; Jºſans-
respand, p. 323,354. -
* The Law is the body under which the prim.
481
Various testimonies concerning
tive word, which created the world, is manifest-
ed. The primitive world, therefore, is worship-
ped in reading and reverencing that Law ; 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 begin-
ning.” Ibid. vol. ii. p. 595.
“The word 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.
I find a word of the same import, used in ex-
actly the same sense, in the Zend Avesta, attri-
buted to the ancient Persian lawgiver, Zoroaster.
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:
<<! J; (ºjº Gº! çºis cN3 zalyka Isa
ibno JMareema Kawlolhokki, this is Jesus the son
of JMary, the word of TRUTH. Some may un-
erstand the Arabic differently: This is a true
word, that Jesus is the Son of JMary.
3. TESTIMONIES
concertNING THE LOGOS, OR wortD OF GOD,
From Philo Judaeus. •
After I had begun my collections from Philo
Judaeus, relative to the Logos; I casually met
with a work of the late very learned Mr. Jacob
Bryant, entitled, The sentiments of Philo Judaeus
concerning the AOTOX, or WORD of GOD,
8vo. Cambridge, 1797. From this valuable tract,
I shall make a few extracts, and beg leave to re-
fer the reader to the pamphlet itself. -
“Philo Judaeus speaks at large in many places,
of the Word of God, the Second Person, which
he mentions as (divºrspor Osos) the second divinity,
the great cause of all things, and styles him, as
Plato, as well as the Jews, had done before, the
Logos. Of the divine Logos or Word, he speaks
in many places, and maintains at large the divi-
nity of the Second Person, and describes his at-
tributes in a very precise and copious manner,
styling him "roy devºtepov 9aoy of sºy exei vow (Osow
•rgorov) Aoyos, the second Deity, who is the word
of the supreme God; *IIgoroyovoy viov, his first-be-
gotten Son ; "Etway esov, the Image of God ; and
*IIolºny the lega; a yeans, the Shepherd of his holy
flock. In his treatise upon Creation, he speaks
of the WortD, as “the divine operator by whom all
things were disposed; and mentions him as ‘supe-
vior to the angels and all created beings, and the
image and likeness of God, and says, that this
ſº of the true God was cºthe same as
God—5 as avºrov (Ocoy) warayooval. h This LO-
GOS, the Word of God, says he, is superior to
all the world, and more ancient; being the pro-
ductor of all that was produced. The eternal
word of the everlasting God is the sure and fixed
foundation, wºon which all things depend. He
mentions man as in need of redemption, and says,
what intelligent person, who views mankind en-
gaged in unworthy and wicked pursuits, but
*must be grieved to the heart, and call upon that
only Saviour God, that these crimes may be exten-
wated, and that, by a ransom and price of redemp-
tion being given for his soul, it may again obtain
its freedom & It pleased God therefore to appoint
his Logos to be a Mediator. To his WoRD, the
a Philo. Fragm: vol. ii. p. 625. , b De Agricult. vol. i. p. 303.
c De JMundi Opif, vol. i. p. 6. d De Agricult. vol. i. p. 308.
e De Mundi. Opif vol. i. p. 4. f De Profugis. vol. i. p. 561.
gl)e Sonntis. vol. i. p. 656. h De Leg. Jilleg: vol. i. p. 121.
iDe Plantatione. Naë. vol. i. p. 331. k De Confus. Ling. vol. i.
p. 418, 1.50. 1 ºvis Reruzzt Divin. Hares, vol. i. p. 501, 502.
‘J.*
ST. JOHN.
the Logos, or Word of God.
chief and most ancient of all in heaven, the Great
JAuthor of the world, gave this especial gift, that
he should stand as a medium, (or intercessor) be-
tween the Creator and the created; and he is ac-
cordingly the advocate for all mortals. The same
*WoRD 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 therefore exhorts
every person, who is able, to exert himself in the
race which he is to run, to bend his course without
Premission to the divine WoRD 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 con-
ºly, that the LoGos is the express image of
OCl. -
* The WoRD, by which the world was made, is
the image of the supreme Deity. "...As we per-
ceive the sun's light, though the gun itself is not
seen; and behold the brightness of the moon, though
its orb may not appear to the eye; so men look up
to, and acknowledge, the likeness of God, in his
minister the Logos, whom they esteem as God.
He attempts to describe his nature by represent-
ing him as, "not uncreated, like God; nor yet crea-
ted, as man ; but of a divine substance. ‘For the
WoRD of God, which is above all the host of hea-
ven, 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 im-
mediately meat to the one God, without any interval
of separation. This, in the language of Scrip-
ture, is sitting on the right hand of God. He
adds, u For not being liable to any voluntary, or
involuntary 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 of the world. " We maintain, that
by the ..") High-priest, we not meant a man, but
the divine WoRD, who is free from all voluntary
and involuntary transgressions; being of heavenly
parentage, born of God, and of that divine Wis-
dom, by which all things were produced. . He
speaks to the same purpose in another place,
where he makes mention of the WoRD. " Ev tº
was Agxtepews, 6 ºrgaroyoyor avºrov (esow) eelgº Aoyoº,
in which presides that High-priest, the holy
WoRD, the first-born of God; at other times
styled ºrgeaguararo, vios @eov, the Son of God, an-
tecedent to all creation. *Tovtroy Away yag ºrgsa 3v-
raroy juov 8 roy ovºrov &verstaa IIa the overepoſit ºrga-
royovoy ovo&ace. It is manifest, that every attri-
bute which the sacred writers have given to
Christ, in his mediatorial capacity, Philo has at-
tributed to him in his divine character, antece-
dent to creation, page 15–22.
Mr. Bryant thinks that Philo derived all this
knowledge concerning the Logos, from the apos-
tles, and the works and conversation of Chris-
tian writers; for it is very probable, that Philo
was contemporary with our Lord himself. Mr. B.
m Ibid. p. 501. 1. 49. n For xmportvoy'roc age ºrgaç ro
aq62groy, we should certainly read ºrgºs to $828tov.
o De Profugis. vol. i. p. 560. l. 81. p The present reading is
otzraevst, the meaning of which I do not comprehend. The
true reading is probably ºryevsº, from azryau5'09, without
remissi indesimenter, without stopping to take breath. q De
JMonarchià, vol. ii. 1. ii. p. 225. Toy de cºopa Toy Kat won't 98
Getov Aoyoy eizovo. 2.4%t ©sov. De JMundi. Opif yol. i.
p. 6. r De Somniis, vol. i. p. 656. l. 33. * Quis Rer. Diº.
Hares. vol. i. p. 502. t De Profugis, vol. i. p. 561. l. 16, uſbid.
224. v Ibid. p. 562. 1. 13. wie. Somniis, vol. i. p. 653. * Dº
Confus, Ling. vol. i. p. 414.
Various testimonies concerning
is so well satisfied that Philo derived all this know-
ledge 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 ex-
pressions and doctrines in the apostolical writings?
Such are 'rior €sov, Aoyo; ºrporoyoyoc, zrpta Øvraºros,
aidios, Aoyoº Agztegºws, Aasa'oc, Azadoglos, in ºrnº row
Synºrov, dºnatowpyoc, IIotany ºrns ispas a yeans, Tzrag-
2.0: €sov, a q'gayac, auxov Osov, qos, rvavaa 6¢ow,
zysuk, a rava-opov. We read further concerning
redemption, and—xvirga kai o ospa, the price and
ransom for the soul, avºru Sayarov Čony aid toy, and
you: avºgorov wao; Osov. 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 acceptation given.
They were obtained either from the 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 collateral evidence from Scripture.” 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 al-
lied to the subject, inserting the original words
along with the translation. The references, in
all cases, are to Dr. JMangey’s edition of Philo,
2 vols. folio, London, 1742.
4. A LIST of somE of THE PARTICULAR TERMs
AND DocTRINEs Found IN PHILo, with parallel
ſpassages from the New Testament.
1. The Logos is the Son of God—vio; Oaov. De
•Agric. vol. i. p. 308. De Profug. ib. p. 562. com-
pare Mark i. 1. Luke iv. 41. John i. 34. Acts
viii. 37.
2. The second divinity—Jevrºpoc Geo: Aoyos.
Fragm. vol. ii. p. 625. comp. John i. 1. 1 Cor. i. 24.
3. The first-begotten of God—Aoyo; ºrporoyo-
woº. De Somniis, vol. i. p. 653. comp. Heb. i. 6.
Coloss. i. 15.
4. The image of God—eixoy row @eov. De JMundi
§ : vol. i. p. 6, 414,419, 656. comp. Col. i. 15.
eb. i. 3. 2 Cor. iv. 4.
5: Superior to angels—wrepayo ravitov (a)»e-
**) Aozo; euor. De Profugis, vol. i. p. 561.
comp. Heb. i. 4, 6.
6. Superior to all the world—o Aoyot—wregaya
*** *st. De Leg. Allegor. vol. i. p. 121, comp.
Heb. ii. 8.
7. By whom the world was created—roy estoy
A*, ** Tavra diºxºgano avºra, De Mund. Opif.
yº, d p. 4, comp. John i. 3. 1 Cor. viii. 6. H.º.
2 * * *
8. The great substitute of God—ºrabzos row
***". , De Agricult...yol. i. p. 308. comp. John i.
3. and xvii. 4. Eph. iii. 9. Phil. ii. 7.
3. The light of the world—30, 200 as : and in-
tellectual sun—haloc von roc. De Somniis, vol. i.
P.S. 444,632, 633, comp. John i, 4, 9. and viii. 12.
I Pet. ii. 9. º
10. Who only can see God—tº aovº roy easy
£es, ca&ogy. De Confus. Linguar, vol. i. p.
418. comp. John i. 18. and vi. 46.
11...Who resides in God—-ey avtº aovº zarotzers.
º: fºg. vol. i. p. 561, comp. John i. 18. and
12. The most ancient of God's works, and be-
fore all things—rpeggviratoc toy jaz yevoye, De
§ ºr. vol. i. p. 427. De Lég. Alle-
&. ge * V& 1. Comp, i. tº tº ſº.
2 Tim. i.º. Heb. i. º John i. 2. and xvii. 5, 24.
18. Esteemed the same as God—Aoyoy & avºrov
ſº.) ºvº, De Somnis, voiſi. p. 636.
comp. Markii. 7. Rom, ix. 5. Phil. ii. 6.
CHAP. I.
the Logos, or WoRD of God.
14. The Logos is eternal–3 &iguoc Aoyor. De
Plant. JWode, vol. i. p. 332. and vol. ii p. 604, comp.
John xii. 34. 2 Tim. i. 9. and iv. 18. Heb. i. 8.
Rev. 10. 6. -
15. Beholds all things—ožvdepkes aros, or ºray'rg.
eq0gay etvai ix avoc. De Leg. Allegor. vol. 1. p.
121. comp. Heb. iv. 12, 13. Rev. ii. 23.
16. He unites, supports, preserves, and perfects
the world—6 re yag row oyro: Aoyo; deafºos ov ray
azravitov–auvºxes ra. Azegh rayºra, was a $1,7tt-
zregexes tº ºxa, was rarangaxey. De Prof. Vol. i.
p. 562. Fragm. vol. ii. p. 655. comp. John iii. 35.
Col. i. 17. Heb. i. 3. gº
17. Nearest to God without any separation—
8 Eyyuraro and evoc oytos ºesoglow duaºngaros. De
Profug, vol. i. p. 561. comp. John i. 18, and x, 30.
and xiv. 11. and xvii. 11. º
18. Free from all taint of sin, voluntary or in-
voluntary—ayev ºrpornº inovatov–was the akºvo tºº.
De Profug. vol. i. p. 561. comp. John viii. 46.
Heb. vii. 26. and ix. 14. 1 Pet. iv. 22.
19. Who presides over the imperfect and weak
—ovros yag hawy roy arsawy av ein Geos. De Lég.
Allegor, vol. i. p. 128. comp. Matt. xi. 5. Luke V.
32. 1 Tim. i. 15.
20. The Logos, the fountain of wisdom—A0A07
©atov, 6, a oºtagest ºrhyn. De Profug, vol. i. p. 560.
566. comp. John iv. 14. vii.38. 1 Cor. i. 24. Col. ii. 3.
21. A messenger sent from God—orpeggsvºrn; rou
myºcyor ºrgos to wrozooy. Quis Rer. Div. Haeres.
vol. i. p. 501. comp. John v. 36. viii. 29, 42. 1 John
iv. 9.
22. The advocate for mortal man—izerſ; asy est
Tov Synºrov. Quis Rer. Div. Haer. vol. i. p. 501.
comp. John xiv. 16. xvii. 20. Rom. viii. 34. Heb.
Wii. 25. -
23. He ordered and disposed of all things—dietae
&al dievatº's ravira. Ib. p. 506. comp. Col. i. 15, 16.
Heb. xi. 3.
24. The shepherd of God's flock—row op3oy av-
rou Aoyoy, Los Thy errºgastay ºrns legaç return; a ye-
Anc. De Agricul, vol. i. p. 308, comp. John x. 14.
Heb. xiii. 20. I Pet. ii. 25. -
25. Of the power and royalty of the Logos—
o row nyeº ovos Aoyo:-kai 3.2a tauxh 3'uvaſzuc avºrov-
De Profug. vol. i. p. 561. comp. I Cor. xv. 25.
Eph. i. 21, 22. Heb. i. 2, 3. Rev. xvii. 14.
26. The Logos is the physician, who heals all
evil—row 277 exoy (6: esri Aoyos) wareg Iargoy Rakov.
De Leg. A legor, vol. i. p. 122. comp. Luke iv. 18.
vii. 21. 1 Pet. ii. 24. James i. 21.
27. The Logos is the seal of God—o Je—esty )
appaytº. De Profug. vol. i. p. 547, 548. De
Plant. Wode, ib. p. 332, comp. John vi. 27. Eph. i.
13. Heb. i. 3.
28. The sure refuge of those who seek him.—
ep” ºv zrparov waraqavyguy woexiaoraroy. De Pro-
Jug. ib. p. 560. comp. Matt. xi. 28. 1 Pet. ii. 25.
29. Of heavenly food distributed by the Logos
equally, to all who seek it—rhy ougavuoy ºrpophy
•lvXhº. Quis Rer. Divin. Hoer. vol. i. p. 499.
comp. Matt. v. 6. vii. 7. xiii. 10. xxiv. 14. xxviii.
19. Rom. x. 12, 18.
30. Of men's forsaking their sins, and obtaining
spiritual freedom by the Logos—exevşegia rac
*kuzhs. De Cong. §º Erud. Grat, vol. i.p.
534. De Prof. ib. p. 561,563, comp. John viii.
36. 1 Cor. vii. 22. 2 Cor. iii. 17. Gal. v. 1, 13.
31. Of men's being freed by the Logos from all
corruption, and entitled to immortality—0 tºpoc
Aoyos ºrighore, yepaº effaugerov čovº, kangov 23ara-
tov, ºrny gy ap&agrº ygyet ražty. De Cong. Quºr.
Erud. Grat. vol. i. p. 535. comp. Rom. viii. 21. It
Cor. xv. 52, 53. 1 Pet. i. 3, 4.
32. The Logos mentioned by Philo, not only as
J10: etov, the Son of God; but also a yazhºrov rex-
483
hºurriage d?
yey, his beloved Son. De Leg. Allegor. vol. i. p.
129. comp. Matt. iii. 17. Luke ix. 35. Col. 1. 13.
2 Pet. i. TT.
33. The just man advanced by the Logos to the
presence of his Creator—rº avºrq Aoyº–idgwo as
zranatov Havrov. De Sacrificiis, vol. i. p. 165, comp.
.John vi. 37.44. xii. 26. xiv 6.
34. The Logos, the true High-priest—26%iegeuc,
o ºrporoyoyo: avºrov Oetos Aoyor. De Somniis, vol.
i.p. 653. De Profug ib. p. 562, comp. John i. 41.
viii. 46. Acts iv. 27. Heb. iv. 14. vii. 26.
35. The Logos in his mediatorial capacity—
Aoyo: &pxtepsvc ºxe6opuos : of whom he says, 6xv-
&2&o was roy as to cºrod nº zzryevst 3paacy'ra avy'ro-
voc isgow Aoyoy, two sºn 28a ow toy rešºvnzotov was
‘ray &oyºray. “I am astonished to see the holy
Logos running with so much speed and earnest-
ness, that he may stand between the living and
the dead.” Quis Rer. Divinar. Haeres. vol. i. p.
501. comp. 1 Tim.ii.5. Heb. viii. 1–6. ix. 11, 12, 24.
These testimonies are truly astonishing : and
if we allow, as some contend, that Philo was not
acquainted either with the disciples of our Lord,
or the writings of the JNew Testament, we shall
be obliged to grant that there must have been
some measure of divine inspiration in that man's
unind, who could, in such a variety of cases, write
so many words and sentences, so exactly corres-
ponding to those of the evangelists and apostles.
5. Testimonies concerning a Trinity among the
Chinese, and concerning the word of God.
Among the ancient Chinese characters which
have been preserved, we find the following A,
like the Greek delta, and since written A º
According to the Chinese dictionary Kang-hi,
this character signifies wmion. According to
Choue-ouen, a celebrated work, A is three united
in one. The Lieou chou tsing hoen, which is a ra-
tional and learned explanation of ancient cha-
racters, says: “A signifies intimate union, har-
mony, the chief good of man, of the heaven, and
of the earth: it is the union of three.”
The book See-ki says, “ Formerly the empe-
ror made a solemn sacrifice every three years
to the Spirit Trinity in Unity.” }; *# E—
ehin, san Y. The word Tao in ordinary discourse
ST. JOHN.
Cana in Galilee.
signifies rule, law, wisdom, truth, way, word.
In the text of Lao tse it signifies the divinity.
“Tao, (says he) is an abyss of perfections which
comprehends all beings. The Tao which can be
described, is not the eternal Tao. The Tao is
its own rule and model. The Tao preserves the
heavens, and sustains the earth. It is so elevated
that none can reach it; so deep that none can fa-
thom it; so immense that it contains the uni-
verse : and notwithstanding it is complete in the
smallest things.”
“He who is as visible, and yet cannot be seen,
is denominated lieou ; he who can be heard,
and yet speaks not to the ears, hi; he who is as
tangible, and yet cannot be felt, is named ouci :
in Vain do you consult your senses concerning
these three : your reason alone can discourse of
them, and it will tell you that they are but one:
above, there is no light; below, there is no dark-
ness. He is eteraal. There is no name which
can designate him. He bears no similitude to any
created thing, . He is an image without form;
and a form without matter. His light is encom-
passed with darkness. If you look upwards, you
cannot see his commencement; if you follow him
you cannot discover his end. What the Tao has
always been, such he continues to be : for he is
eternal, and the commencement of wisdom.”
One of the missionaries at Peking, who wrote
the letter from which I have made the above ex-
tracts, takes it forgranted, that the mystery of the
Trinity was known among the ancient Chinese,
and that the character A was its symbol. Lettre
sur les characteres Chinois, 4to. Bruxelles, 1773.
It is remarkable that JMoses and the prophets,
the ancient Chaldee Targumists, the author or
authors of the Zend Avesta, Plato and the first
philosophers of Greece, Philo the Jew, John and
the Apostles, and perhaps even JMohammed him-
self, j all so perfectly coincide in their ideas
concerning a glorious person in the Godhead
This must have been more than the effect of ac-
cident. JMoses and the Prophets received this
divine doctrine from God himself: it was after-
ward confirmed to the Apostles by divine inspi-
ration; and ancient philosophers and lawgivers
borrowed from both. r
CHAPTER II.
The miracle at Cana in Galilee, where our Lord changed water into wine, 1–11. He goes to Capernaum,
12. He purges the temple at the feast of the pass-over, 13–17. The Jews require a muracle, as a proof
that he had authority to do these things, 18. In answer, he refers to his own death and resurrection,
19–22. Many believe on him while at the feast of the pass-over, to whom Jesus would not trust himself,
23–25.
A. M. 4081.
A. D. 27
ND the third day there was
A. §p. a marriage in “Cana of
º 3. º
—ºtt— Galilee; and the mother of Je-
sus was there :
a See Josh. 19.28
NOTES ON CHAPTER II.
Verse 1. Cana of Galilee.] This was a small
city in the tribe of Asher, Josh. xix. 28. and by
saying this was Cana of Galilee, the evangelist
distinguishes it from another Cana, which was in
the tribe of Ephraim, in the Samaritan country.
See Josh. xvi. 8. xvii. 9.
Some suppose that the third day mentioned
Here, refers to the third day of the marriage
t
2 And both Jesus was called, A,”, ºl.
° and his disciples, to the mar- An olymp.
riage. CCI. 3.
3 And when they wanted wine, the mo-
b Ver. 11. Deut. 16, 14.
feast; such feasts lasting among the Jews seven
days. See Judg. xiv. 12, 17, 18. and Bishop
Pearce. *
The mother of Jesus was there] Some of the
ancients have thought that this was the marriage
of John the Evangelist, who is supposed to have
been a near relative of our Lord. See the sketch
of his life prefixed to these notes. º
Verse 2. And both Jesus was called, and his
484
At this marriage, Christ
A. M. 4081, ther of Jesus saith unto him,
A. D. 27. º
A. §i). They have no wine.
CCI.
ºcci's. 4 Jesus saith unto her, "Wo-
man. b what have I to do with thee ? “mine
hour is not yet come.
5 His mother saith unto the servants,
Whatsoever he saith unto you, do t.
6 And there were set there six water-
a Ch. 19 26.-b So 2 Sam 16, 10. & 19. 22.
disciples There are several remarkable circum-
stances here. 1. This was probably the first
Christian wedding that was ever in the world.
2. The great Author of the Christian religion
with his disciples (probably then only four or five
in number, see chap. i. 37, &c.) were invited
to it.
3. The first miracle Jesus Christ wrought was
at it, and in honour of it.
4. The mother of Christ, the most pure of all
virgins, the most holy of all wives, and the first
Christian mother, was also at it.
5. The marriage was according to God, or these
holy persons would not have attended it.
6. The bride and bridegroom must have been
a holy pair, otherwise they would have had no-
thing to do with such holy company.
Marriage is ever honourable in itself; but it is
not at all times used honourably. Where Jesus
is not invited to bless the union, no good can be
expected; and where the disciples of sin and Sa-
tan are preferred to the disciples of Christ on
such occasions, it is a melancholy intimation, that
so bad a beginning will have a bad ending. I am
afraid we may search long, before we find a mar-
riage conducted on such principles as this appears
to have been, even among those who make more
than a common profession of the religion of Christ.
Verse 3. They have no wine.] Though the bless-
ed Virgin is supposed to have never seen her Son
work a miracle before this time, yet she seems to
have expected him to do something .
on this occasion; as from her acquaintance wit
him, she must have formed some adequate idea of
his power and goodness.
erse 4. Woman, what have I to do with thee?]
T4 epºol was a ou, yuyas ; O woman, what is this to
thee and me? This is an abrupt denial, as if he
had said, “WE are not employed to provide the
necessaries for this feast: this matter belongs to
others, who should have made a proper and suffi-
cient provision for the persons they had invited.”
The words seem to convey a reproof to the Virgin
for meddling with that which É. not particularly
concern her. The holiest persons are always lia-
ble to errors of judgment: and should ever con-
duct themselves with modesty and humility, espe-
cially in those things in which the providence of
God is particularly concerned. But here, indeed,
there appears to be no blame. It is very likely
the j or bridegroom's family were relatives
of the blessed Virgin; and she would naturally
suppose that our Lord would feel interested for
the honour and comfort of the family; and know-
ing that he possessed extraordinary power, made
this application to him, to come forward to their
assistance. Our Lord's answer to his mother, if
Fº translated, is far from being disrespect-
ful. He addresses the Virgin, as he did the Syro-
phoenician woman, Matt. xv. 28. as he did the
Samaritan woman, John iv. 21, as he addressed
his disconsolate mother when he hung upon the
CHAP. I.
works his first miracle.
pots of stone, "after the manner *, *, *::::
of the purifying of the Jews, Ajiymp.
containing two or three firkins —“tº
apiece.
7 Jesus saith unto them, Fill the water.
pots with water. And they filled them
up to the brim.
8 And he saith unto them, Draw out
c Ch. 7, 6.-d Mark 7. S.
cross, chap. xix. 26. as he did his most affection-
ate friend Mary Magdalene, chap. xx. 15. and as
the angels had addressed her before, ver. 13. and
as St. Paul does the believing Christian woman,
1 Cor. vii. 16. in all which places the same term
yvyat, which occurs in this verse, is used : and
where certainly no kind of disrespect is intended;
but on the contrary, complaisance, affability,
tenderness, and concern: and in this sense it is
used in the best Greek writers.
JMine hour is not yet come.] Or, my time; for
in this sense the word aga is often taken. My
time for working a miracle is not yet fully come.
What I do, I do when necessary, and not before.
Nature is unsteady—full of haste; and ever blun-
dering in consequence. It is the folly and sin of
men, that they are ever finding fault with the di-
vine Providence. According to them, God never
does any thing in due time—he is too early or too
late: whereas it is utterly impossible for the di-
vine wisdom to forestall itself: or for the divine
goodness to delay what is necessary.
Verse 5. His mother saith, &c.] The Virgin
seems to have understood our Lord, as hinted
above. It was not yet time to grant them a sup-
ply, because the want had not as yet been gene-
rally felt. But silently receiving the respectful
caution, she saw that the miracle should be
wrought, when it best suited the purposes of the
divine wisdom. } h
Verse 6. After the manner of the purifying o
the Jews] o; the purpose % the ; %
the Jews. The preposition kara, which I have
translated for the purpose, often denotes, in the
best Greek writers, the final cause of a thing.
See several examples produced by Raphelius,
from Arrian and Herodotus. These six vessels
were set in a convenient place, for the purpose of
the Jews' washing their hands before they sat
down to meat, and probably for other purposes of
purification. See this custom referred to in Matt.
xv. 2. As to the number siz, we need seek for
no mystery in it; the number of pots was pro-
portionéd to the number of the guests.
Containing two or three firkins apiece.] JMea-
SM.7°68 i metretes, whitgerac. Bishop Cumberland
supposés that the Syrian metretes is here meant,
which he computes to have held seven pints and
one-eighſh of a pint. And if this computation be
right, the whole six water-pots might have con-
tained about fourteen gallons and a quart. Others
make each metretes to contain ten gallons and
two pints: see Arbuthnot. But the contents of
the measures of the ancients are so very uncer-
tain, that it is best in this, and numberless other
cases, to attempt to determine nothing.
Verse 8. Governor of the feast.]. The original
word agxtreizXuyog, signifies one who is chief or
head over three couches, or tables. In the Asiatic
countries, they take their meals sitting, or rather
reclining on small low couches. And when man
people are present, so º they cannot all .
Remarks of the ruler of the feast,
*...* now, and bear unto the gover-
An olymp. nor of the feast. And they
–88: 8 - bare it.
9 When the ruler of the feast had tasted
* the water that was made wine, and knew
not whence it was: (but the servants
which drew the water knew ;) the gover-
nor of the feast called the bridegroom,
10 And saith unto him, Every man at
the beginning doth set forth good wine;
and when men have well drunk, then that
which is worse; but thou hast kept the
good wine until now.
a Ch. 4. 46.-b Ch. 1. 14.—c Matt. 12.46.—d FXod. 12. 14. Deut.
16. 1, 16. Ver. 23. Ch. 5. 1. & 6. 4. & 11.55.
together, three of these low tables or couches are
put together in form of a crescent, and some one
of the guests is appointed to take charge of the
persons who sit at these tables. Hence the ap-
pellation of architriclinus, the chief over three
couches or tables; which in process of time be-
came applied to the governor or steward of a
feast, let the guests be many or few : and such
person having conducted the business well, had a
festive crown put on his head by the guests, at the
conclusion of the feast. See Ecclesiasticus, chap.
xxxii. 1, 2, 3.
..And they bare it..] A question has been asked,
“Did our Lord turn all the water into wine
which the six measpires contained P’’ To which I
answer: There is no proof that he did ; and I
take it for granted that he did not. . It may be
asked, “How could a part be turned into wine,
and not the whole 2° To which I answer: The
water in all likelihood was changed into wine as
it was drawn out, and not otherwise. “But did
not our Lord by this miracle minister to vice, by
producing an excess of inebriating liquor P” No ;
for the following reasons: 1. The company was
a select and holy company, where no excess
could be permitted. And, 2. Our Lord does not
appear to have furnished any extra quantity, but
only what was necessary, and as it was necessary.
“But it is intimated in the text, that the guests
were nearly intoxicated before this miraculous ad-
dition to their wine took place; for the evange-
list says, oray Azºva Swat, when they have become
intozicated.” I answer, 1. It is not intimated,
even in the most indirect manner, that these
guests were at all intoxicated. 2. The words are
not spoken of the persons at that wedding at all:
the governor of the feast only states that such was
the common custom at feasts of this nature; with-
out intimating that any such éustom prevailed
there. 3. The original word bears a widely dif-
ferent meaning from that which the objection
forces upon it. The verbs Aześvaxo and Axsºvo,
from atºv, wine, which, from aera &valy, to drink
after sacrificing, signify not only to inebriate, but
to take wine, to drink wine, to drink enough : and
in this sense the verb is evidently used in the
Septuagint, Gen. xliii. 34. Cant. v. 1. , 1 Macc.
xvi. 16. Hag. i. 6. Ecclus. i. 16. And the pro-
phet Isaiah, chap. lviii. 11; speaking of the abun-
dant blessings of the godly, compares them to a
watered garden, which the Septuagint translate,
a; anaro: ağvoy, by which is certainly under-
stood, not a garden drowned with water, but one
sufficiently saturated with it, not having one drop
too much, nor too little, -
ST. JOHN.
on the water made wine, &c.
11 This beginning of miracles A. M.,431.
did Jesus in Cana of Galilee, &#.
"and manifested forth his glory; • 3.
‘and his disciples believed on him.
12 After this he went down to Caper-
naum, he, and his mother, and “his bre-
thren, and his disciples: and they con-
tinued there not many days.
13 || “And the Jews’ pass-over was at
hand : and Jesus went up to Jerusalem,
14 ° And found in the temple those that
sold oxen, and sheep, and doves, and the
changers of money, sitting:
e-
e Matt. 21. 12. Mark 11. 15. Luke 19.45.
Verse 10. The good wine until now..] That
which our Lord now made being perfectly pure,
and highly nutritive.
Verse 11. This beginning of miracles] It was
probably the first he ever wrought —at any rate,
it was the first he wrought after his baptism, and
the first he wrought publicly.
His glory] His supreme divinity : chap. i. 14.
His disciples believed on him] Were more abun-
dantly confirmed in their faith, that he was either
the promised Messiah, or a most extraordinary
prophet, in the fullest intercourse with the ever-
blessed God.
Verse 13. And the Jews' pass-over was at hand]
This was the reason why he staid but a few days
at Capernaum, ver, 12. as he wished to be pre-
sent at the celebration of this feast at Jerusalem.
This was the first pass-over after Christ's bap-
tism. The second is mentioned, Luke vi. 1. The
third, John vi. 4. And the fourth, which was that
at which he was crucified, chap. xi. 55. From
which it appears, 1. That our blessed Lord con-
tinued his public ministry about three years and a
half, according to the prophecy of Daniel, chap.
ix. 27. And 2. That having been baptized about
the beginning of his thirtieth year, he was cru-
cified precisely in the middle of his thirty-third.
See JMartin. -
Verse 14. Found in the temple those that sold
oxen, &c.] This is a similar fact to that mentioned
Matt. xxi. 12. Mark xi. 15. Luke xix. 45. See
it explained on Matt. xxi. 12. If it be the same
fact, then John anticipates three years of time in
relating it here; as that cleansing of the temple
mentioned by the other evangelists, took place in
the last week of our Lord's life. Mr. Mann, Dr.
Priestley, and Bp. Pearce, contend that our Lord
cleansed the temple only once; and that was at
the last pass-over. Calvin, Mr. Mede, L'Enfant
and Beausobre, Dr. Lardner, Bp. Hurd, and ;
Newcome, contend that he purged the temple
twice; and that this, mentioned by John, was the
first cleansing, which none of the other evangel-
ists have mentioned. Let the reader, says Bp.
Newcome, observe the order of events. -
“Jesus works his first miracle at Cana of Gali-
lee, chap. ii. 11. then he passes a few days at Ca-
pernaum, which brings him on his way to Jerusa-
lem, ver, 12. The pass-over being near, he goes
up to Jerusalem, ver, 13. and casts the traders out
of the temple, ver. 15, 16. At the pass-over he
works many miracles, ver, 23. While he is in
Jerusalem, which city he does not leave till chap.
iii. 22. Nicodemus comes to him by might, chap.
iii. 1, 2. Chap. iii. 2, contains a reference to ch.
The money changers, &c.
A. M. 4031, 15 And when he had made a
A:3; scourge of small cords, he drove
99E 8, them all out of the temple, and
the sheep, and the oxen; and poured out
the changers' money, and overthrew the
tables; -
16 And said unto them that sold doves,
Take these things hence; make not “my
Father's house a house of merchandise.
17 And his disciples remembered that it
was written, "The zeal of thine house
hath eaten me up.
18 T Then answered the Jews, and said
unto him, “What sign showest thou unto
us, seeing that thou doest these things?
19 Jesus answered and said unto them,
CHAP. II.
driven out of the temple.
"Destroy this temple, and in *, *.
three days I will raise it up.
20 Then said the Jews, Forty
and six years was this temple in building,
and wilt thou rear it up in three days 2
21 But he spake * of the temple of his
body. -
22 When therefore he was risen from
the dead, ‘ his disciples remembered that
he had said this unto them ; and they be-
lieved the scripture, and the word which
Jesus had said.
23 T. Now when he was in Jerusalem at
the pass-over, in the feast day, many be-
lieved in his name, when they saw the
miracles which he did.
An. o mp.
§Cº.
a Luke 2.49–b Psa. 69.9—c Matt, 12.88. Ch. 6. 30.—d Matt.
26.61. & 27.40. Mark 14.58. & 15. 29.
e Col. 2. 9. Hebr. 8. 2. So 1 Cor. 3. 16. & 6. 19. 2 Cor. 6. 16.
f Luke 24. 8.
ii. 23. After these things, Jesus departs from Je-
rusalem, and dwells and baptizes in Judea, chap.
iii. 22. And all these incidents take place before
John was cast into prison, ver. 24. But the second
cleansing of the temple, happens most clearly
during the last week of our Lord's life, after the
death of the Baptist, and at a time when it would
be absurd to say that afterward Jesus dwelt and
baptized in Judea.”
The vindication of God's house from profana-
tion was the first and the last care of our Lord :
and it is probable he began and finished his pub-
lic ministry by this significant act.
It certainly appears that John directly asserts
an early cleansing of the temple, by the series of
his history; as the other three evangelists assert
a latter cleansing of it. And though the act men-
tioned here seems to be nearly the same with that
mentioned by the other evangelists, yet there are
some differences. St. John alone mentions the
scourge of rushes, and the casting out of the sheep
and oxen. Besides, there is a considerable dif-
ference in our Lord's manner of doing it: in the
cleansing mentioned by the three evangelists, he
assumes a vast deal of authority, and speaks more
pointedly concerning himself than he appears to
do in this cleansing mentioned by St. John : the
reason which has been given is: In the first clean-
sing he was just entering upon his public minis-
try, and therefore avoided (as much as was con-
sistent with the accomplishment of his work) the
giving any offence to the Jewish rulers: but in
the last cleansing, he was just concluding his mi-
mistry, being about to offer up his life for the sal-
vation of the world; in consequence of which, he
speaks fully and without reserve. For answers
to all the objections made against two cleansings
of the temple, see the notes at the end of Bishop
Nºme, Greek Harmony of the Gospels, pag.
2 v 3 9.
. Verse 17. The zeal of thine house] See Psal.
lix. 10. Zeal to promote thy gº; and to keep
ºp pure. - -
ºrse 18. What sign showest thou] See on
Mattºxii. 38. and xvi. 1. When Moses came to
deliver Israel, he gave signs or miracles, that he
acted under a divine commission: What miracle
dost thou work, to show us that thou art vested
with similar authority 2
Verse 19. Destroy this temple] Tor yaoy revºrov,
this very temple: perhaps pointing to his body at
the same time.
Verse 20. Forty and six years was this temple
in building] The temple of which the Jews spake,
was begun to be rebuilt by Herod the Great, in
the 18th year of his reign: Jos. Ant. b. xv. c. 11.
S. 1. and xx. c. 9. S. 5, 7. But though he finished
the main work in nine years and a half, yet some
additional buildings or repairs were constantly
carried on for many years afterward. Herod be-
gan the work sixteen years before the birth of our
Lord : the transactions which are here related, .
took place in the thirtieth year of our Lord, which
make the term exactly forty-six years. Rosen-
muller. Josephus, Ant. b. xx. c. 8. s. 5, 7. has
told us, that the whole of the buildings belonging
to the temple, were not finished till Nero's reign,
when Albinus, the governor of Judea, was suc-
ceeded by Gessius Florus, which was eighty years
after the eighteenth year of Herod's reign. See
Bp. Pearce.
Verse 21. Of the temple of his body..] Rather,
the temple, his body: his body had no particular
temple: but it was the temple of his divinity—
the place in which, as in the ancient temple, his
Godhead dwelt. See how the Jews perverted
these words, Matt. xxvi. 60, and the notes
there.
Verse 22. Remembered that he had said this
unto them] Avºrous, to them, is wanting in AEH
LMS. Matt. BV. upwards of one hundred others;
both the Syriac, Persic, Arabic, Coptic, JEthio-
pic, Armenian, Slavonic, Vulgate, and Itala.
Griesbach has left it out of the text.
They believed the scripture], The scripture
which the evangelist immediately refers to, may
have been Psal. xvi. 10. Compare this with Acts
ii. 31, 32. and with chap. xiii. 35–37. See also
Psal. ii. 7. and compare it with Heb. i. 5. and
chap. v. 5. and with Acts xiii. 33. They under-
stood these scriptures in a sense in which they
never before understood them.
It is the property of many prophecies, never to
be understood except by their accomplishment;
but these are so marked, that when their fulfil-
ment takes place, they cannot be misunderstood,
or applied to any other event.
Verse 23. JMany believed in his name} . They
believed him to be the promised JMessiah, but did
not believe in him to the salvation of their Souls:
43”
The discourse of our
*.*.*. 24 But Jesus did not commit
* & 7. e
An olymp. himself unto them, because he
—“tt- knew all men,
ST. JOHN.
Lord with JNicodemus,
25 And needed not that any *.*.*.
should testify of man : for “he A. olymp.
knew what was in man. CCI: 3. .
a 1 Sam. 16. 7. 1 Chron. 28. 9. Matt. 9. 4. Mark
2. 3. Ch. 6. 64. & 16. 30. Acts 1. 24. Rev. 2. 23.
for we find from the following verse, that their
hearts were not at all changed, because our bless-
ed Lord could not trust himself to them.
Verse 24. He knew all men] Instead of ray-
ºrac, all men, EGH. and about thirty others, read
ºray'ra, every man, or all things; and this I am in-
clined to believe is the true reading. Jesus knew
all things, and why? because he made all things,
chap. i. 3. and because he was the all-wise God,
ver. 1. and he knew all men, because he alone
searches the heart, and tries the reins. He knows
who are sincere, and who are hypocritical : he
knows those in whom he can confide, and those
to whom he can neither trust himself nor his gifts.
Reader, he also knows thee: thy cares, fears, per-
plexities, temptations, afflictions, desires, and
hopes; thy helps and hinderances: the progress
thou hast made in the divine life, or thy declension
from it. If he know thee to be hypocritical or
iniquitous, he looks upon thee with abhorrence:
if he know thee to be of a meek and broken spi-
rit, he looks on thee with pity, complacency, and
delight. Take courage—thou canst say, Lord,
thou knowest all things, thou knowest that I do
love thee, and mourn because I love and serve
thee so little : then expect him to come in unto
thee, and make his abode with thee: while thy
eye and heart are simple, he will love thee, and
thy whole soul shall be full of light. To him
glory and dominion for ever. -
CHAPTER III.
The conversation between JWicodemus and our Lord, about the new birth and faith in his testimony, 1–15,
The love of God, the source of human salvation, 16.
Who are condemned, and who are approved, 17–21.
Jesus and his disciples come to Judea, and baptize, 22. John baptizes in Enon, 23, 24. The disciples
of John and the Pharisees dispute about purifying, 25.
The discourse between John and his disciples
about Christ, in which the earcellence, perfection, and privileges, of the Christian dispensation are pointed
out, 26–36.
**** HERE was a man of the
Aºp. Pharisees, *named Nico-
. 3.
—tº demus, a ruler of the Jews.
2 * 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 these An olymp.
miracles that thou doest, except –“t
* God be with him.
3 Jesus answered and said unto him,
a Ch. 7. 50. & 19. 39.-b Ch. 9. 16, 33. & 2. 23. & 7. 18. & 12.42.
c Ch. 9. 16, 33. Acts 2, 22.-d Acts 10. 38.
NOTES ON CHAPTER III.
Verse 1. JNicodemus, a ruler of the Jews.] One
of the members of the Grand Sanhedrim; for such
were ordinarily styled rulers among the Jews. A
person of the name of Nicodemus, the son of Go-
rion, is mentioned in the Jewish writings, who
lived in the time of Vespasian, and was reputed
to be so rich, that he could support all the inha-
bitants 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 mat-
ters of the utmost importance, on which he wished
to consult 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 encompassed 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 consult 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 ordinan-
ces among the Jews, were never administered in
the night time. If .. person received baptism by
night, he was not acknowledged for a proselyte.
See Wetstein.
Rabbi] JMy JMaster, or Teacher, a title of re-
spect 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, ºNicodemus uses the word
8
Judaa waxos, didaskalos, immediately 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 Sanhedrim, and
all the rulers of the people, who have paid proper
attention to thy doctrine and miracles. . We are
all convinced of this, though we are not all can- .
did enough to own it. . It is possible, however,
that ouðaggy, we know, signifies no more than, it is
known, it is generally acknowledged and allowed,
that thou art a teacher come from God. º
JNo 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 omnipotence of God be with him.
Verse 3. Jesus answered] Not in the lan-
guage of compliment:-he saw the state of Nico-
demus's soul, and he immediately addressed him:
self to him on a subject, the most interesting and
important. But what connexion 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 Messiah's kingdom, and
in reference to this, he immediately says, Except
a man be born again, &c. º g
The repetition of amen, or verily, verily, among
the Jewish writers, was considered of equal im-
port with the most solemn oath. º
Be born again] Or, from above: different to
on the nature and
*.*, *. Wºrly; verily, I say unto thee,
Ajiying. “Except a man be born " again,
–8°tº- he cannot see the kingdom of
God.
4 Nicodemus saith unto him, How can
a man be born when he is old 2 can he
enter the second time into his mother’s
womb, and be born ?
5 Jesus answered, Verily, verily, I say
unto thee, “Except a man be born of water
CHAP. III.
necessity of the new birth.
and of the Spirit, he cannot en- A, ºr
ter into the kingdom of God. A. olºp.
6 That which is born of the –38 tº
flesh is flesh; and that which is born of
the Spirit is spirit. -
7 Marvel not that I said unto thee, Ye
must be born "again.
8 * The wind bloweth where it listeth,
and thou hearest the sound thereof, but
canst not tell whence it cometh, and
a Ch. i. 13. Gal. 6. 15. Tit. S 5. James 1. 18.
º - I John 3. 9.
1 Pet. 1. 23.
b Or, from above.—c Mark 16. 16. Acts2. 33.—d Or, from above.
- e Eccles. 11. 5. 1 Cor. 2. 11. -
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
mew born. This birth was of water from below :
the birth for which Christ contends is ava,Say#.
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 cannot see nor en-
joy this world ; without the last, he cannot see
mor 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 ab-
solute necessity that the soul should be brought
out of its state of darkness and sin, through the
light and power of the grace of Christ, that it
may be able to see, tºuv, or, to discern, the glories
and excellencies of the kingdom of Christ here,
and be prepared for the enjoyment 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 proselytism, bap-
tism, &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 consist in profession, confession, and external
Washing. See on ver. 10.
The new birth which is here spoken of, com-
prehends not only what is termed justification or
pardon, but also sanctification or holiness. Sin
must be pardoned, and the impurity of the heart
washed away, before any soul can possibly enter
into the kingdom of God. As this new birth im-
plies the renewing of the whole soblin righteous.
iness and true holiness, it is not a matter that may
be dispensed with : heaven is a place of holiness,
i. ºthing but what is like itself, can ever enter
RDUO lù.
Verse 4., How can a man be born when he is old?]
It is probable that Nicodemus was pretty far ad-
vanced in age at this time; and from his answer
We may plainly perceive, that like the rest of the
Jews, and like multitudes of Christians, he rested
in the letter, without paying proper attention to
the spirit; the shadow, without the thing sig-
*ified, had hitherto satisfied him. Our Lord knew
him to be in this state, and this was the cause of
his pointed address to him. -
erse 5. Of water and of the Spirit] To the
baptism 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 occasion was only an em-
blem ºf the Holy Spirit. The soul was consider-
ed.” in a state of defilement, because of past sin:
ol. I, ( 62 )
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 defilement, 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 suffice; 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. 1 1. Therefore, our Lord
asserts that a man must be born of water and the
º i. e. of the Holy Ghost, which, represent-
ed under the similitude of water, cleanses, re-
freshes, and purifies the soul. Reader, hast thou
never had any other baptism than that of water 2
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 is implied in it! Re-
member, it is Jesus only who, baptizes with the
Holy Ghost: see chap. i. 33. He 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 essen-
tially distinguished the Christian dispensation
from that of the Jews, was, that its Author bapti-
zed all his followers with the Holy Ghost. -
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 two 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
jire, do not mean two things, but one, viz. the
Holy Ghost under the similitude of fire—perva-
ding every part, refining and purifying the whole.
erse 6. That which is born of the flesh is flesh]
This is the answer to the objection made by Nico-
demus in ver. 4. Can a man enter the second time
into his mother's womb, and be born ? Our Lord
here intimates, 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 spirit-
ual 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 spirit-
ual regeneration is essentially necessary, to pre-
pare the soul for a holy and spiritual kingdom.
Verse 8. The wind #. Though the man-
ner in which this new birth is effected by the Di-
vine Spirit be incomprehensible to us; yet we
must not, on this ground, suppose it to be impos-
sible. The wind blows in a variety of directions;
48
tº:
The discourse of our
**, *, whither it goeth: so is every
. D. 27. © , gº tº
A. º.p. one that is born of the Spirit.
–99: * – 9 Nicodemus answered and
said unto him, “How can these things be 2
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
ST. JOHN.
Lord with Nicodemus,
speak that we do know, and tes- A,”, ºl.
tify that we have seen; and “ye Ajiymp.
receive not our witness. cor a
12 If I have told you earthly things, and
ye believe not, how shall ye believe, if
I tell you of heavenly things? *
13 And "no man hath ascended up to
heaven, but he that came down from
sº Ch. 6. 52, 60.—b Matt. 11. 27. Ch. 1. 18. & 7. 16. & 0. 28. &
12.49. & 14. 24.—c Ver. 32.
d Prov. S0. 4. Ch. 6. 33, 88, 51, 62. & 16. 28. Acts 2, 34. 1 Cor.
15.47. Eph. 4. 9, 10. *
we hear its sound, perceive its operation in the
motion of the trees, &c. and feel it on ourselves—
but we cannot discern the air itself: we only
know that it exists by the ºff. which it produ-
ces; so is 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
witness in himself, 1 John iv. 13, and v. 10. Gal.
iv. 6. And so does this Spirit work in, and by
him, that others, though they see not the princi-
ple, can easily discern the change produced; for
whatsoever is born of God overcometh the world,
1 John v. 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 proper 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 ap-
pears unwilling to believe any thing, unless he
can comprehend its This is the case with many—
they profess to believe because they comprehend
—but they are impostors who speak thus: there is
not a man in the universe that can fully compre-
hend 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 thow 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 unacquainted with the cause, necessi-
ty, nature, and effects, of that new birth 2 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 sum, by writing and speaking against the
thing itself . It is strange that such people can-
mot 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 represent, 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 per-
haps you are a teacher or a member, asks the
following questions, and returns the subjoined
2nSWerS. g
“Q. How many sacraments hath Christ or-
dained in his church 2"
** A. Two only, as gºally necessary to sal-
vation; that is to say, Baptism and the Supper of,
the Lord.”
“Q. How many parts are there in a sacra-
ment P77
“..A. Two. The outward visible sign, and the
inward 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.”
6 (, 3. What is the inward and spiritual grace?”
“..A. A death unto sin, and a new birth unto
righteousness; 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 2 Not by the water, but by
the death unto sin, and the new birth unto right-
eousness : i. e. through the agency of the º
Ghost, sin is destroyed, and the soul filled wit
holiness.
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 Nico-
demus, who, though a master of Israel, did not
understand the very rudiments of the doctrine of
salvation. He was ignorant of the nature of the
new birth. How wretched is the lot of that mi-
nister, who, while he professes to recommend 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 themseives, or cease to proclaim it.
Ye receive not our witness.] It was deemed cri-
minal among the Jews, to question or depart from
the authority 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] If,
after I have illustrated this new birth by a most
expressive metaphor, taken from earthly things,
and after all you believe not; how can you be-
lieve, 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 understand 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 you understand such hea-
venly things, as the initiation of my disciples by
the baptism of the Holy Ghost and fire from hea-
ven, if I should proceed further on the subject?
Verse 13. JNo man hath ascended] This seems
a figurative expression for, JNo man hath known
the mysteries of the kingdom of God; as in Deut.
xxx, 12, Psal, lxxiii, 17. Prov. xxx. 4. Rom.
on the nature and
A. M. 4031, heaven, even the Son of man
A. D. 27. e - º
A. olºp. which is in heaven.
99 ° 14 T * And as Moses lifted up
the serpent in the wilderness, even so
* must the Son of man be lifted up;
15 That whosoever believeth in him
should not perish, but “ have eternal life.
CHAP. III.
necessity of the new birth.

16 T * For God so loved the A. M.; 4031.
o A. D. 27.
world, that he gave his only-be- An olymp.
gotten Son, that whosoever –$ºtt
believeth in him should not perish, but
have everlasting life.
17 ° For God sent not his Son into the
world to condemn the world; but that
a Numb. 21.9—b Ch. 8, 28. & 12. 32–c. Ver. 36. Ch. 6, 47.
xi. 34. ... And the expression is founded upon this
generally received maxim: That to be perfectly
acquainted with the concerns of a place, it is ne-
cessary 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 ascended
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 mani-
fest himself upon earth, he must necessarily leave
heaven; our blessed Lord qualifies it by adding,
the Son of man who is in heaven: pointing out by
this, the ubiquity or omnipresence of his nature: a
character essentially belonging 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 JMoses lifted wip] He shows the
reason why he descended from heaven, that he
might be lifted up, i.e. crucified for the salvation
of mankind; .#be, by the appointment of God,
as certain a remedy for sinful souls, as the brazen
serpent elevated on a pole, Numb. xxi. 9, was for
the bodies of the Israélites 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 further 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 serpents, were restored by looking up
to the brazen serpent: so those who are infected
with, and dying through sin, are healed and saved
by looking up to, and believing in Christ crucifi-
ed., 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 Numb. xxi. 9.
Verse 15. That whosoever believeth] Bp. Pearcel
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 an aroxmiral axxx, may not
perish but, are omitted by some very ancient MISS.
and Versions.
d Rom. 5. 8... 1 John 4. 9.—e Luke 9.56. Ch. 5.45. & 8, 15. &
12. 47. 1 John 4. 14.
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
ovara, so, and left a subject for everlasting. Con-
templation, wonder, and praise, to angels and to
men. The same evangelist uses a similar mode of
expression, 1 Epist. iii. 1. Behold what MANNER
of love, rotazrºy ayarny, the Father hath bestowed
wpon us. -
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 ut-
terly without power to rescue itself from de-
struction. - -
Secondly, That God, through the impulse of
his eternal love, provided for its rescue and salva-
tion, 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 effected, 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 sa-
crifice, but he that believes, i. e. who credits what
God has spoken concerning Christ, his sacrifice, the
eng 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 eter-
nal 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 there-
fore exposed to punishment : he is impure, and
therefore unfit for glory.
They point out also the two grand operations of
grace, by which the salvation of man is effected.
1. Justification, by which the guilt of sin is re-
moved, and consequently the person is no longer
obnoxious to perdition. 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, noby 6lmah, and Dºyn nins
omoth häolam, nations of the world, were to be
ºtroyed in the days of the Messiah. Christ cor-
rects this false opinion; and teaches here a con-
trary doctrine. God, by giving his Son, and pub-
lishing his design in giving him, shows that he
purposes the salvation, not the destruction of the
world—the Gentile people: nevertheless, those
who will not receive the salvation he has provideº
49 }
Those who believe are saved;
**º the world through him might be
An. Olymp, saved.
**— 18 T * He that believeth on him
is not condemned: but he that believeth
not is condemned already, because he
hath not believed in the name of the only-
begotten Son of God.
19 And this is the condemnation, " that
light is come into the world, and men
loved darkness rather than light, because
their deeds were evil.
ST. JOHN.
those who believe not, condemned.
20 For every one that doeth Aºi.
evil hateth the light, neither A. olymp,
cometh to the light, lest his —ºtt-
deeds should be “reproved.
2 | But he that doeth truth cometh to
the light, that his deeds may be made ma-
nifest, that they are wrought in God.
22 T After these things came Jesus and
his disciples into the land of Judea ; and
there he tarried with them, “and baptized.
23 T And John also was baptizing in
a Ch. 5. 24. & 6. 40, 47. & 20. S1.-b Ch. 1. 4, 9, 10, 11. & 8, 12.
c Job 24. 13, 17. Eph. 5. 13.−d Cyr, discovered.—e Ch. 4. 2.
for them, whether Jews or Gentiles, must necessa-
rily 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. -
Is not condemned] For past sin, that being for-
given on his believing in Christ.
But he that believeth not] When the Gospel is
ºned to him, and the way of salvation made
3.10,
p Is condemned already]. Continues under the
condemnation 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, slight-
ing, and despising the salvation which the infinite
mercy 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.
JMen loved darkness] Have preferred sin to ho-
Hiness, Belial to Christ, and hell to heaven. Tºwn
chashac, darkness, is frequently used by the Jew-
ish writers, for the angel of death and for the
devil. See many examples in Schoelgem. .
Because their deeds were evil..] An allusion to
robbers and cut-throats, who practise their abomi-
nations in the night season, for fear of being de-
tected. The sum is a common blessing to the hu-
man 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 neces-
sary consequence of his own unconstrained ac- |
tions. So will the punishment of ungodly men be.
There was light—they refused to walk in it.
They chose to walk in darkness, that they might
do the works of darkness—they broke the divine
law, refused the mercy offered to them, are arrest-
ed by divine justice, convicted, condemned, and
punished. Whence then does their damnation
proceed?. From THEMSELvºs.
Verse 20. For every one that doeth evil hateth
the light] He who doth vile or abominable things;
alluding to the subjectmentioned in the preceding
WęI'Se.
The word *auao:, evil or vile, is supposed by
some to come from the Hebrew wºp flºº. to
roll, and so 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. l. 26. xxii. i.
414. xxiv. l. 640. compare Virgil, AEn. x. l. 844.
and Ovid, Metam. lib. viii. l. 528. From the
above Hebrew word, it is likely that the Saxon
ful, the English foul, the Latin vilis, and the
English vile, are derived. See Parkhurst under
pauxor.
Lest his deeds should be reproved.] Or discover-
ed. To manifest or discover, is one sense of the
original word exey Yo, 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 informed here of any good effects pro-
duced 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
Sanhedrim, 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 Judeal Jeru-
salem itself, where Christ held the preceding dis-
course 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 distinction between Jerusalem and Ju-
dea is made, Acts i. 8. x. 39. and in 1 Macc. iii.
34, and in 2 Macc. i. 1, 10. See Bishop Pearce.
.And baptized]. It is not clear that Christ did
baptize 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 lan-
guages, to attribute the operations of those who
are under the government and direction of ano-
ther, to him by whom they are directed and go-
verned. 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 JEnon] This place was eight miles
southward from Scythopolis, between Salim and
Jordan. -
There was much water] And this was equall
necessary, where such multitudes were baptized,
whether the ceremony were perſormed either by
492 *
John's further
a M. 4031. AEnon, near to *Salim, because
**ś, there was much water there ;
col's b and they came and were bap-
tized. ſº &
24 For e John was not yet castinto prison.
25 T Then there arose a question be-
tween 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, d to whom thou barest
witness, behold the same baptizeth, and
all men come to him.
27 John answered and said, “A man
can f receive nothing, except it be given
him from heaven.
28 Ye yourselves bear me witness, that
I said, & I am not the Christ, but "that I
am sent before him. -
a 1 Sam. 9. 4.—b Matt. 3. 5, 6.—c Matt. 14. S.—d Ch. 1. 7, 15,
27, 34.—e 1 Cor. 4. 7. Hebr. 5. 4. James 1. 17.-f Or, take unto
himself—g Ch. 1. 20, 27.—h Mal. 3.1: Mark 1.2. Luke 1: 17-
i Matt. 22.2. 2 Cor. 11.2. Eph. 5. 25, 27. Rev. 21, 9-
dipping or sprinkling. But as the Jewish custom
réquired the persons to stand in the water, and
having been instructed, and entered into a cove:
nant to renounce all idolatry, and take the God of
Israel for their God, then plunge themselves wmder
the water; it is probable that the rite was thus
performed at £non. The consideration that they
dipped themselves, tends to remove the difficulty
expressed in the note on Matt. iii. 6. See the
observations at the end of JMark.
Verse 25. John's disciples and the Jews] In-
stead of Iová atov, Jews, ABELS. M. B.W. nearly
100 others, some Versions and Fathers, read
Izvēzlov, a Jew, which Griesbach has admitted
into the text. The person here spoken of, was
probably one who had been baptized by the dis-
ciples 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 towards
purifying.
erse 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 commis-
sion, but the power also by which I have execu-
ted it, from above. As I took it up at God's com-
mand, so I am ready to lay it 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 *. He that hath the bride] The congre-
gation of believers.
Is the bridegroom]. The Lord Jesus—the Head
of the church. See Matt. xxii. 2, &c. where the
parable of the marriage feast is explained.
The ſº of the bridegroom] The person
whom the Greeks called the paranymph—there
were two at each wedding ; one waited on the
bride, the other on the bridegroom ; their busi-
ness was to serve them, to inspect the concerns of
the bride-chamber, and afterward to reconcile
differences between husband and wife, when any
testimony to Christ.
29 He that hath the bride is ***
the bridegroom; but “the friend ºft.
of the bridegroom, which stand- - Sºl 3-
eth and heareth him, rejoiceth greatly be-
cause of the bridegroom's voice: this my
joy therefore is fulfilled.
30 He must increase, but I must de-
CTCaSee
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 w what he hath seen and heard,
that he testifieth : and no man receiveth
his testimony. -
33 He that hath received his testimony
* hath set to his seal that God is true.
34 For he whom God hath sent speak-
eth the words of God: for God giveth not
k Cant. 5. 1.-1 Ver. 13. Ch. 8. 23.−m Matt. 28. 18. Ch. 1.
15, 27. Rom. 9.5.-n 1 Cor. 15.47.-o Ch. 6. 33. 1 Cor. 15. 47.
Eph. 1. 21. Phil. 2.9.-P. Ver. 11. Ch. 8. 26. & 15. 15.-r Rom.
S. 4. 1 John 5 10.-8 Ch. 7. 16. -
took place. John considers himself as standing
in this relation to the Lord Jesus while espousing
human nature, and converting souls to himself;
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 suc-
cess is but the beginning of a most glorious and
universal spread of righteousness, peace, truth,
and good-will among men. -
I must decrease..] My baptism and teaching, as
pointing out the coming Messiah, must cease ;
because the Messiah is now come, and has enter-
ed publicly on the work of his glorious ministry,
Verse 31. Is above all] 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 hea-
venly things as Christ can do; and only repre-
sents 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. JWo
man taketh 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'ſ See this sense
of the original fully proved, and vindicated by
Kypice in loc. … . .
erse 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 order to confirm it, and such in-
strument is considered as fully confirmed by ha-
ving the testator's seal affixed to it; so I, by ta-
king 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
493
º
Believers on Christ
**, *. º: Spirit *by measure writo
$???e
35 °The Father loveth the
Son, and hath given all things into his
hand.
a Ch. 1. 16.-b Matt. 11. 27. & 28. 18. Luke 10. 22. Ch. 5, 20,
22. & 13. S. & 17. 2. Heb. 3. 8.
An. Olymp.
ºp
ST. JOHN.
have everlasting life.
36 °He that believeth on the A. M. 4081.
Son hath everlasting life: and & #.
he that believeth not the Son – 99E *.
shall not see life; but the wrath of God
abideth on him. ... • -
c Hab. 2, 4, Ch. 1, 12. & 6, 47. Ver. 15, 16. Rom. 1. 17.
1 John 5. 10.
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 par-
ticular time, people, purpose, &c. but for the whole
compass of time, and in reference to all etermity.
Former dispensations of the Holy Spirit made
partial discoveries of infinite justice and mercy;
ut now the sum 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 out-pouring of the Spirit on the day of Pente-
cost, Acts i. 1, &c. as may be clearly seen in all
the apostolic epistles. The Jews observe, that
the Holy Spirit was given only in certain mea-
sures to the prophets; some writing only one book,
others two. So Rab. Acba. -
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 comforting, &c.
but none possessed all these gifts; Christ alone
possessed their plenitude, and is all thing 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—aretºwy :
from a, negative, and retºo, to persuade, or relºo-
Azai, to obey—the want of the obedience of faith.
The person who will not be persuaded, in conse-
quence does not believe; and not having believed,
he cannot obey.
Shall not see life], Shall never enjoy it: there
being 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 obey
him; for to such only he is the Author of eternal
salvation. Heb. v. 9.
But the wrath of God abideth on him] ...Ogy),
the displeasure of God. I should prefer displea-
sure to wrath, because the common acceptation
of the latter, (fury, rage) is not properly appli-
cable here. Perhaps the original word is used in
the same sense here as in Rom. ii. 5. iii. 5. xiii.
4, 5. Eph. v. 6. 1 Thess. i. 10. v. 9. where it evi-
dently means punishment, which is the effect of
irritated justice. Taken in this sense we may con-
sider the phrase as a Hebraism : punishment of
God, i. e. the most heavy and ºiſ. all punish-
ments; 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 dis-
obedience remain and how shall these be re-
moved in a hell of fire ' Reader pray God that
thou mayest never know what this continuing pu-
mishment means.
There are many very important topics brought
forward 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 fequires some further explanation. -
The friend of the bridegroom, is the person
called among the Jews ºnvºy shoshabin; and ºra-
paywa poc, paranymph, among the Greeks. Seve-
ral matters are found in the Jewish writings rela-
tive 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 bride, another for the bridegroom ; though
in many instances we find the shoshabin of the
bride only mentioned. s
2. These officers were chosen out of the most
intimate 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
appointed by God; and that he himself was sho-
shabin to Adam. But in Bereshith, Rabba it is
said, that God took the cup of blessing, and blessed
the first pair; and that JMichael and Gabriel were
shoshabins to Adam.
5. So important was this office esteemed among
them, that it was reckoned one of the indispen-
sable works of charity: much depending on the
proper discharge of it, as we shall afterward find.
6. Those who were engaged in this office, were
excused for the time, from some of the severer du-
ties 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 ful-
fil: viz. before, at, and after the marriage: of each
of these in order.
I. Before the marriage: it was the business of
the shoshabin,
1. To procure a husband for the virgin, to guard
her, and to bear testimony to her corporeal and
mental endowments: and it was upon this testi-
mony 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 women were very strictly guarded at home
with their parents or friends.
II. 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 re-
ceiving 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 exa-
mine and exhibit 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 lo-
cum (lectum) sponsi et spons&-ad scrutanditin et
494
Observations on the office of
officiose observandum ea, quae sponi illa nocte fece-
jºint : ne scilicet alter alteri dolo damnum inferat:
me sponsus, sanguinem virginitatis agnoscat, illum
celet aut tollat; et ne sponsa pannum sanguine
tinctum, 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.
6. They continued with the bride and bride-
; the seven days of the marriage, and contri-
uted variously to the festivity and hilarity of the
occasion.
III. 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 reconcile them when they
had been at variance.
2. They appear to have had the keeping of the
marriage 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 suffering capitally. Schoetgen pro-
duces 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 in-
vestigated the case, found the queen innocent :
she was immediately reconciled to her husband,
and the shoshabin was directed to write another
contract.”
3. Schoetgen very modestly hazards a conjec-
ture, 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 pro-
bable from the place to which he refers, Judg.
xiv. 20. But Samson's wife was given to his com-
anion, whom he had used as his friend , or, as
oth the Syriac, and the Targum have it, she was
given, nºn-ww shoshebeeneyah, to his paranymph ;
which is agreeable to the Alexandrian copy of the
Septuagint, Kat ºvyºzhaev i yuyn X24-poy To NvAz-
qoºyoyº avºrov, 3c ºr éraugo: avºrov. And Samson's
wife dwelt (or cohabited) with his paranymph,
CHAP. IV.
the friend of the bridegroom.
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
represented as the BRIDEGRoom ; the church, or
his genuine disciples, the BRIDE: the ministers of
the Gospel, the Bºwly, SHOSHBEENIM, whose
great and important duty it is, to present to the
bridegroom, a pure, uncontaminated virgin, i. e.
a church without spot, or wrinkle, or any such
thing, Eph. v. 27. alluding evidently to the office
of the paranymph, on whom the bridegroom de-
pended to procure him, for wife, a chaste and
pure virgin. Hence that saying of St. Paul, who
considered himself the paranymph to Jesus Christ:
I dim jealous over you with godly jealousy; for I
have espoused you to one husband, that I may pre-
sent 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 discerned, without consider-
ing the character and office of the Jewish para-
nymph. See several good observations on this,
in Lightfoot's notes on John ii. 1. and Schoetgen,
on chap. iii. 29. - -
As the Christian church was now to take place
of the Jewish, and the latter was about to be
cast off because it was polluted; John, by using
the simile of the bride, bridegroom, and para-
nymph, or friend of the bridegroom, points out
as it were prophetically, of what kind the Chris-
tian 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
paranymph : and indeed his whole preaching and
baptism were excellently calculated to produce
this great effect, as he strongly proclaimed the
necessity of a total reformation of heart and man-
ners, 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 faith-
fully 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.
CHAPTER IV.
Jesus, finding that the Pharisees took offence at hus 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 Samara comes to draw water, with whom our
Jord discourses at large on the spiritual nature of his religion, the perfection of the divine nature, and the
purity of his worship, 7–24.
On his informing her that he was the JMessiah, she leares her pitcher,
and goes to inform her townsmen, 25–30. His discourse with his disciples in her absence, 31–38.
JMany of the Samaritans believe on him, 39–42. He stays two days with them, and goes into Galilee,
43–45. 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. 27 HEN therefore the Lord
An Óiymp. knew how the Pharisees
—Sºlº had heard that Jesus made and
baptized more disciples than *, *, *.
John, An Olymp.
2 (Though Jesus himself bap- —“tº
—a
NOTES ON CHAPTER IV.
Verse 1. Jesus made and baptized, &c.]. These
seem to be quoted as the very words which were
brought to the Pharisees: and from our Lord's
conduct rafter this information, we may take it
for granted, that they were so irritated, that they
495
Our Lord’s discourse with
**º tized," not, "but his disciples)
A. aiyº. 3 He left Judea, “ and depart-
—ººt- ed again into Galilee. -
4 And he must needs go through Sama-
Y1a.
5 Then cometh he to a city of Samaria,
which is called Sychar, near to the parcel
of ground “that Jacob gave to his son Jo-
seph.
6 Now Jacob’s well was there. Jesus
a Ch. 3. 22, 26.-b Acts 10. 48.-c Matt. 4. 12. -
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 Sama:
zia.] Or, It was necessary for him to pass through
Samaria : for this plain reason, and no other, be-
cause 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 Jerusalem, but through this
province. See the note on Luke xvii. 11. From
Jerusalem to Galilee through Samaria, according
to Josephus, was three day's journey. See his
own life. - º
Verse 5. A city—called Sychar] This city was
anciently called Šhechem. It seeins to have been
situated at the foot of Mount Gerizim, in the pro-
vince 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 Samaritans; and it continued. So,
according to Josephus, Ant; l. xi. c. 8. in the time
of Alexander the Great. It was about ten miles
from Shiloh, forty from Jerusalem, 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. xxviii. 1, 3, 7, 8.) solemnly charges
the Ephraimites, within whose limits, this city
stood. This place is remarkable in the Scrip-
tures, 1. As being that where Abram first stop-
ed, on his coming from Haran to Canaan. 2.
here God first appeared to that patriarch, and
promised to give the land to his seed. 3. The
lace where Abram first built an altar to the
}. 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. xxxiii. 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 in-
heritance to Joseph and his children. See Gen.
xlviii. 21, 22. and Josh. xxiv. 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 suspected to stand too remote
from Sychar, for the woman to come and draw
water, we may answer: that in all probability,
the city extended further in former times than it
does now, as may be conjectured from Some pieces
ST. JOHN.
the woman of Samaria.
therefore, being wearied with A. M.4031.
his journey, *sat thus on the A: 8;.
well: and it was about the sixth - Sºlº-
hour. -
7 There cometh a woman of 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
a Gen. 38, 19. & 48.22. Josh. 24.32–e Exod, 2.15. Heb. 4, 15.
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, assisted 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 let down by a very strait hole;
and then removing a 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 con-
futes a story frequently told to travellers, “That
it is dry all the year round, except on the anni-
versary of that day on which our blessed Saviour
sat upon it; but then bubbles up with abundance
of water.” At this well the narrow valley of Sy-
chem ends, opening itself into a wide field, which
robably is part of the ground, given by Jacob to
is son Joseph. It is watered by a fresh stream,
running between it and Sychem, which makes it
exceedingly verdant and fruitful.” See Maun-
drell's Travels, 5th edit. p. 62.
Sat thus] Chrysostom inquires what the par-
ticle thus, ovºros, means here 2 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 pro-
bably a mere expletive, and is often so used by
Josephus. See several examples in Rosen muller.
The sixth hour.] About twelve o'clock: see
the note on chap. i. 39. The time is noted here,
1. To account for Christ's fatigue—he had already
travelled 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 afternoon. See the
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 Sa-
cred Writings. 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 ac-
customed to come and draw water: and it is sup-
posed that women of ill fame frequented such
places also. See several proofs in Schoetºen.
Verse 9. That thou, being a Jew] Probably
the inhabitants of Judea distinguished themselves
from those of Samaria by some peculiar mode of
dress; and by this the Samaritan woman might
have known Čhrist; but it is likely that our Lord
spoke the Galilean dialect, by which we find, from
496
Our Lord's discourse with
A, ºr him, How is it that thou, being
A. biºp, a Jew, askest drink of me, which
99E * am a woman of Samaria 2 for
* the Jews have no dealings with the Sa-
maritans. •. . .
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, thou
hast nothing to draw with, and the well is
deep : from whence then hast thou that
living water?
12 Art thou greater than our father Ja-
cob, which gave us the well, and drank
CHAP. Iv.
the woman of Samaria.
thereof himself, and his chil- **, *.
dren, and his cattle? An. Olymp.
13 Jesus answered and said –ºtt-
unto her, Whosoever drinketh of this
water shall thirst again :
14 But “whosoever drinketh of the wa-
ter 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 everlasting life.
15 ° The woman saith unto him, Sir,
give me this water, that I thirst not, nei-
ther come hither to draw.
16 Jesus saith unto her, Go, call thy
husband, and come hither.
17 The woman answered and said, I
*2 Kings 17.24. Luke 9.52, 53. Acts 10. 28.— Isai. 12. 3. &
44. 3. Jer. 2. 13. Zech. 13. 1. & 14, 8.
c Ch. 6. 35, 58.-d Ch. 7. 38.—e See Ch. 6. 34. & 17.2, 3. Rom.
6. 23. 1 John 5. 20.
Mark xiv. 70. a Jew of that district might easily
be known.
The Jews have no dealings with the Samaritans.]
Perhaps better, (Jews have no communion with Sa-
maritans.) . These words appear to be added by
the evangelist himself, in explanation of the wo-
man's question. The original word, avyx.gov.rau,
has been variously translated and understood. It
comes from avy, together, and 2.820/wat, I w8e, or
borrow ; hence it has been understood to mean,
the Jews will be under 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
conneacion, 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 accursed. 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]
Aageay 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 asking 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 object of de-
sire 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 neces-
sary to the salvation of a lost world.
Living water.]. By this expression, which was
common 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, Fº and cisterns: and what our Lord
means by it, is evidently the Holy Spirit, as may
be seen chap. vii. 38, 39.
. As water quenches the thirst, refreshes and in-
vigorates the body, purifies things defiled, and ren-
ders the earth fruitful: so it is an apt emblem of
the gift of the Holy Ghost, which so satisfies the
Vol. I. ( 63 )
souls that receive it, that they thirst no more for
earthly good: it purifies also from all spiritual
deftlement, on which account 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 3.
Ovre avºranºwa exeus, thow hast no bucket. Goo
water is not plenty in the East: and travellers
are often obliged to carry leathern bottles or buck-
ets 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 disciples of our
Lord were provided. The woman might well
say, The well is deep, and thou hast nothing to
draw with ; whence then hast thou that living wa-
te?-?
Verse 12. Our father Jacob] The ancient Sa-
maritans 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 Salmanezer, king of the Assyrians.
st; 2 Kings xvii. l
erse 14. Springing up into everlasting life.
On this sºon-f j #: thirst-for ;
can he lack water, who has in himself a living
eternal spring 2 By this water our Lord means
also his doctrine, explaining 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 etermal 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 cu-
riosity was much excited, and this was the design
of our Lord, that he might have her mind pro-
perly prepared to receive 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 thc Se-
cret actions of her life; and was therefore well
qualified to teach her hºny truths.
Our Lord’s discourse with
**, ºr have no husband. Jesus said
An olymp. unto her, Thou hast well said,
—Sºlº 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
perceive that thou art a prophet.
20 Our fathers worshipped in "this
mountain; and ye say, that in * Jerusa-
ST. JOHN.
the woman of Samaria.
lem is the place where men A; M.4031.
- A. D. 27.
ought to worship. An. Olymp.
21 Jesus saith unto her, Wo- -98: 8:
man, believe me, the hour cometh,
"when ye shall neither in this moun-
tain, nor yet at Jerusalem, worship thc
Father.
22 Ye worship “ye know not what: we
know what we worship : for salvation is
of the Jews.
a Luke 7. 16. & 24. 19. Ch. 6. 14. & 7.40.—b Judg. 9. 7.-c Deut.
12. 5, 11. 1 Kings 9. S. 2 Chron. 7. 12.
d Mal. 1. 11. 1 Tim. 2, 8.-e 2 Kings 17. 29.—f Isai. 2. 3. Luke
24. 47. Rom. 9. 4, 5.
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 mis-
behaviour of her own, not amounting to adulte-
ry; 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 ca-
price 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 exaggerating, that nothing can pass through
their hands without an increase : hence Hera-
cleon says, she had six husbands; and Jerom mo-
destly gives her twenty-two
buisti maritos, et ille a quo sepelieris non est tuus.
“Thou hast had twenty-two husbands, and he by
whom thou shalt be buried is not thine.” Epist. xi.
He whom thou now hast is not thy husband]
Nvy by exels, ove, egrº o'cu avng. Bishop Pearce
would translate this clause in the following man-
mer! There is no husband whom thow now hast—
or less literally, Thou hast no husband now : pro-
bably the meaning is, Thou art contracted to ano-
ther, but not yet brought home; therefore he is
not yet thy husband. See Rosenmuller. Bishop
Pearce contends, that our Lord did not speak
these words to her by way of reproof. 1. Be-
cause it is not likely that a woman so far advan-
ced 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 all likely, that when a discovery of her
guilt was made to her, by one whom she acknow-
ledged to be a prophet, ver. 19. that 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 warm-
ly contested between the Jews and Samaritans.
5. Nor is it at all probable, that a person of such
abad life, without any mentioned sign of repent-
ance, 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 perceive that thow art a prophet]
And therefore thought him well qualified to de-
cide thé grand question in dispute between the
Jews and the Samaritans; but she did not per-
ceive hirn to be the JMessiah.
Verse 20, Worshipped in this mountain] Pro-
Viginti duos ha- |
bably pointing to Mount Gerizim, at the foot of
which Sychar was situated. The patriarchs had
worshipped here—Jacob builded an altar on this
mountain, and worshipped the true God: see
Gen. xxii. 2. xxxiii. 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 incarnation.
See Joseph. Antiq. xi. C. viii. s. 4. and 2 Macc.
vi. 2. '
In the Hebrew Pentateuch, Deut. xxvii. 4,
&c. where the Israelites are commanded to build
an altar on Mount EBAL, and offer sacrifices, &c.
the Samaritan Pentateuch has GERIzIM instead
of Ebal ; and Dr. Kennicott strongly contends,
Dissert. vol. ii. p. 20, &c. that Gerieim is the
genuine reading; but our blessed Lord, by the
following answer, shows that the place was a mat-
ter 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, &c.] 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 FATHER, who art in heaven,
&c. See ver. 23.
Verse 22. Ye worship ye know not what]. The
Samaritans 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 wº. they might be
justly said to worship him whom they did not pro-
perly know. See the account of their motley
worship, 2 Kings xvii. 26–34. But after San-
ballat 'ai built the temple on Mount Gerizim,
the idolatrous worship of the Cutheans and Se-
pharvites, &c. was entirely laid aside; the same
religious service being performed in the Samari-
tan temple, which was performed in that at Jeru-
salem. -
We know what we worship] We Jews acknow-
ledge all the attributes of his nature, and offer to
him only, the sacrifices prescribed in the Law.
Salvation is of the Jews.] Ex 'roy Iová'alay striv,
salvation is from the Jews. Salvation seems here
to mean the Saviour, the JMessiah, as it does
Luke ii. 30. Acts iv. 12. and so the woman ap-
pears to have understood it, ver, 25. The Mes-
siah 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
498 -
Our Lord's discourse with
A. M. 4081. 23 But the hour cometh, and
A* ºr now is, when the true worship-
ers shall worship the Father in
• spirit band in truth: for the Father
seeketh such to worship him.
24 °Cod is a Spirit: and they that worship
him must worship him in spirit and in truth.
25 The womansaith unto him, l know that
Messias cometh, which is called Christ:
when he is come," he will tell us all things.
a Phil. 3. 3.-b Ch. 1. 17.—c 2 Cor. 3. 17.-d Ver. 29. 39.
CHAP. IV.
the woman of Samaria.
26 Jesus saith unto her, “I * * *
that speak unto thee am he. A. Öiyº.
27 T And upon this came his 99E *-
disciples, and marvelled that he talked
with the woman : yet no man said, What
º thou? or, Why talkest thou with
her ? -
28 The woman then left her waterpot,
and went her way into the city, and saith
to the men,
e Ch. 9. S7. Matt. 26. 63, 64. Mark 14. 61, 62.
world. It was to the Jews that the promises
were made; and it was in their prophetic Scrip-
tures, which the Samaritans rejected, that Jesus
Christ was proclaimed and described. See Isai.
Verse 23. The true worshippers shall worship—
in spirit] The worship of the Samaritans was a
defective worship—they did not receive the pro-
phetical writings: that of the Jews was a carnal
worship, dealing only in the letter, 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 ordinan-
ces, 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 neces-
sary 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
ETERNAL–filling the heavens and the earth—
pervading, governing, and upholding all things:
for he is an infinite SPIRIT : This God can be
pleased only with that which resembles himself:
therefore he must hate sin and sinfulness; 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-
rence—but to be acceptable to this infinite Spi-
rit, 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 TRUTH,
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 regulated by the word of God. “The en-
lightened part of mankind,” says, Abu'l Fazel,
“knows that true righteousness is an upright
heart; and believe that God can only be wor-
shipped in holiness of SPIRIT.” Ayeen Akbery,
vol. iii. p. 254.
“Of all worshippers,” says Creeshna, “I re-
spect him as the most devout, who hath faith in
me, and who serveth me with a soul possessed of
ºpiº. Geeta, p. 68.
erse 25. I know that JMessias cometh] Instead
of olda, I know, several excellent MSS. and Ver-
sions read oujagasy, we know; as if she had said,
that all the Samaritans expected the advent of the
Messiah. Though they did not receive the pro-
phetic writings, yet the tradition of the advent of
the JMessiah, which was common among the Jews,
and founded on promises contained even in the
books of Moses, was generally received among
the Samaritans also. º
Which is called Christ] This appears to be the
evangelist's explanation of the Hebrew word, ac-
cording to his custom; chap. i. 38, 41, 42. ix. 7,
&c..for we cannot suppose that the woman under-
stood 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 all things.] Relative to the na-
ture 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 Geri-
zim, and Ebal; and we shall then know certainly
where we ought to worship.
Verse 26. Jesus saith unto her, 1–am he..] Our
Lord never spoke in such direct terms concerning
himself to his own countrymen; nor even to his
own disciples, 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 suffer-
ing came; which seems to have been the reason
why he concealed it so long from his own coun-
trymen.
Verse 27. Came his disciples] From the town,
whither they went to buy food, ver. 8.
JMarvelled that he talked with the woman] Be-
cause it was contrary to the custom of the East-
ern 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
##. of a chastity and temperance, of which
the Eastern world knows nothing. They might
wonder how a Samaritan, in whom they could
expect no spirituality, could listen to the conver-
sation of their Master, who never spake but about
heavenly things.
Yet no man said, &c.] They were awed by his
majesty, and knew that he must have sufficient
reasons to induce him to act a part to whichsfe
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 pe-
netrated 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 ! 409 -
Christ's discourse with his
A. M. 4031.
Aft:%; told me all things that ever I
–99: * did : is not this the Christ?
30 Then they went out of the city, and
came unto him.
31 T In the mean while his disciples
prayed him, saying, Master, eat.
32. But he said unto them, I have meat
to eat that ye know not of.
–A
a Ver. 25.
Verse 29. All things that ever 1 did] The
Jews believed that one essential characteristic of
the Messiah would be, that he should be able to
tell the secrets of all hearts. This they believed
was predicted Isa. xi. 2, 3.
W. the famous impostor Barchochab, who
rose up under the empire of Adrian, about a hun-
dred years after the incarnation, professed him-
self to be the Messiah: after having been de-
ceived 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 pot
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 2 which, when he could not do,
they rose up and put him to death. La Bible de
JMartin. -
Verse 30. They went out of the city] Such ef-
fect had the simple testimony of the woman on
their minds. -
...And came writo him.] Or, Were coming to him;
for they did not reach him immediately; all that
discourse between him and his disciples, men-
tioned ver, 31 to 39. inclusive, having taken place
before the people of Sychar got to the well. See
wer. 40.
Verse 31. JMaster, 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 medium of earthly matters. Nor
does he force these things into such service. Pro-
perly 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 Eli-
jah by the ravens, at the brook Cherith, 1 Kings
xvii. 4–6. and by the ministry of an angel, chap.
xix. 5–8. and our Lord's preternatural repast in
the wilderness, after his victory over Satan, Matt.
iv. 11.
Verse 34. JMy meat is to do the will of hin 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. I let eating and drinking, labour
and rest, reading, thinking, study, prayer, and all
things, be directed to the accomplishment 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 kingdom, 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
r
w_j W.
ST. JOHN.
29 Come, see a man * which |
disciples on the same subject.
33 Therefore said the disciples A. M.; 4.31.
one to another, Hath any man A. ºr.
brought him aught to eat? —“tt-
34 Jesus saith unto them, "My meat is
to do the will of him that sent me, and to
finish his work.
35 Say not ye, There are yet four
months, and then cometh harvest? behold,
I say unto you, Lift up your eyes, and
b Job 23. 12. Ch. 6. 38. & 17. 4. & 19. 30.
cometh harvest] . In Palestine, the harvest did not
begin till after the pass-over, which was fixed on
the 14th of the month Nisan, which answers to
our JMarch, 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 †. here, must be
computed, according to M. Toynard, from Sebat,
which was the eleventh month of the sacred year,
and which commenced that year on the 13th of
January; from that, till the beginning of the
wheat harvest, which began about a month after
the pass-over, there were exactly four months.
The pass-over 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 Sebat, that John the Baptist was cast into
prison, and that Christ retired into Galilee. The
fixing of this epoch is of considerable importance.
See Calmet's Com. on this place.
The following method of dividing the seasons
among the Jews, is thus stated in Bava JMetsia, fol.
106. “Half Tisri, all JMarheshvan, and half Cis-
leu, is pn, Zerá, see D-TIME. Half Cislew, whole
Tebeth, and half Shebat, is timn choreph, winter.
Half Shebat, whole Adar, and half JWisan, is mp,
kor, the winter solsTICE. Half JWisan, all Ijar,
and half Sivan, is nºsp katsir, HARVEST. Half Si-
van, all Tammuz, and half.4b, is ºp kyits, suM-
MER. Half Ab, all Elul, and half Tisri, is Enri
chum, the great HEAT.” The Jews sowed wheat
and spelt in Tisri and JMarheshvan ; and barley in
Shebat and Adar. Now let us reckon rergaanyoy,
the four months, backwards, from the beginning
of the barley harvest, or the middle of the month
JWisan, 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
conjecture what feast that was, mentioned chap.
v. 1. viz. the pass-over. See Lightfoot; and see
the note on ch. v. 1.
After all that learned men have said on this pas-
sage, it does not appear that our Lord meant any
thing by it, more than an illustration of his pre-
sent 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 natural 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 coming in troops, guided
by the woman who had already received the light
of the Gospel of peace. -
The fields—are white already to harvest.] Mu?-
Many of the Samaritans believe in CHAP. Iv. Christ, on the woman’s testimony.
A. M.4031, look on the fields; “for they are
& &#. white already to harvest.
99E * 36 b And he that reapeth re-
ceiveth 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.
38 I sent you to reap that whereon ye
bestowed no labour: other men laboured,
and ye are entered into their labours.
39. T And many of the Sa: *, *, *.
maritans of that city believed A. olºp.
on him "for the saying of the ºf t-
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 with them: and he abode
there two days.
41 And many more believed because of
his own word; -
a Matt. 9, 37. Luke 10. 2.-b Dan. 12. 3.
c Ch. 15. 16. Amos 9. 18. Heb. 9. 40.-d Ver. 29.
titudes of Samaritans are coming to believe on
me, and to be saved unto eternal life. Probably
thev had a kind of white raiment.
erse 36. And he that reapeth receiveth wages]
Or, And already the reaper receiveth wages. By
making the word hön, already, the beginning of
this verse, on the authority of some excellent
MSS. and Versions, a more consistent sense is
obtained than from the common arrangement,
where hôn terminates the preceding verse.
Jºllready the heavenly sower, Jesus Christ, be-
comes the reaper of the produce of the seed which
he had so lately sown; and receives the wages
which he desired, the high gratification of saving
immortal souls; and gathers in his fruit unto eter-
mal 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 sow-
eth, 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
i. Gospel, and gain converts, where ye have not
laboured—have not sown the first seeds of eternal
life. . Others have laboured—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 appearance:
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
º among them, and that God has visited his peo-
ple.
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: Axxon Awey orºgovot, waxon d’aw agaha ovarat.
$o had the Latins: Aliis, leporem excitasti. You
have beat the bush, and another has found the hare.
See the famous verse of Virgil, eginning with
Šic Vos 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.
Šic vos non vobis nidificatis aves.
Sic tos non vobis welléra fertis owes.
Sic vos non vobis mellificatis apes.
Sic vos non vobis fertis aratra boves.
So you, ye birds, 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 bees, who ev'ry flow'r explore,
Not for yourselves amass the honied store.
So you, ye patient kine, inur'd to toil, -
Not for yourselves subdue the stubborn soil 2
T. GREEN.
Bishop Pearce gives this text a remarkable
turn. The verse he translates thus: I sent you
away, that ye might reap that whereon ye bestow-
ed 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 chiefly with this in-
tent, 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 doctrine, (ver. 41.) will all be a harvest ari-
sing out of the seed which I sowed in your ab-
sence, and on which therefore ye bestowed no la-
bour. He further adds, that the Greek Segučely,
stands for row Segučely, and such expressions are
often used to signify, not the end and design, but
the event only. Pearce's Comment.
Verse 39. JMany of the Samaritans—believed on
him for the saying of the *g. WOII)3. In
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 re-
peated, 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.
Verse 40. He abode there two days.] We are
not told that he wrought any miracles among
them ; this does not appear to have been necessa-
ry: 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 2 Miracles were only for the establishment of
the doctrines of Christianity, where they were
first preached: we profess to believe these doc-
trines; therefore, to us, miracles would be use-
less. 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.
501
-
.# nobleman entreats
*** .42 And said unto the woman,
An olymp. Now we believe, not because of
—ºtt- thy saying: for “we have heard
him ourselves, and know that this is in-
deed the Christ, the Saviour of the world.
43 || Now after two days he departed
thence, and went into Galilee.
44 For "Jesus himself testified, that a
prophet hath no honour in his own coun-
try.
45 Then when he was come into Gali-
lee, the Galileans received him, “having
seen all the things that he did at Jerusa-
lem at the feast: "for they also went un-
to the feast. . . .
46 So Jesus came again into Cana of
a Ch. 17. 8, 1 John 4, 14.—b Matt. 18.57. Mark 6.4. Luke 4. 24.
c Ch. 2. 23. & 3. 2.
Verse 42. We have heard him ourselves] On
seeing and hearing our Lord, the faith of those
who had already believed on the woman's testi-
mony, was abundantly confirmed ; and besides
those, many others believed who had not heard
the woman speak.
This indeed is the Christ] The promised Mes-
siah.
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 Je-
sus himself had 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 Nazareth 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 pro-
verb. See on Matt. xiii. 57.
Verse 45. The Galileans received him] They
received him as the promised JMessiah, because
of the miracles which they had seen him perform
at Jerusalem, at the pass-over. See chap. ii. 23.
Verse 46. Where he made the water wine.] See
the notes on chap. ii. 1, &c. Cana was on the
road from Nazareth to Capernaum, and the sea
of Tiberias.
J1 certain nobleman] An officer of the king's
court: for this is the meaning of the original
word 3&auxuzoc, which the Vulgate translates
aregulus, a little king. This officer belonged to
Herod Antipas, who was then tetrarch of Galilee.
Jerom 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 JManaen, 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. Eaccept 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
G)
ST. JOHN.
Christ to cure his son. "
Galilee, * where he made the A. M. 4031.
water wine. And there was a §.
certain ‘nobleman, whose son –Sºlº
was sick at Capernaum.
47 When he heard that Jesus was come
out of Judea into Galilee, he went down
unto him, and besought him that he would
come down, and heal his son: for he was
at the point of death.
48 Then said Jesus unto him, & Except
ye see signs and wonders, ye will not be-
lieve.
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
d Deut. 16. 16.-e Ch. 2. 1, 11–for courtier, or, ruler.—g 1 Cor.
1. 22.-h Psa. 71. 20. Luke 7. 50
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 en-
treating him to go to Capernaum to heal him ;
which intimates that he did not believe our Lord
could do it at a distance. But the words are not
addressed to the nobleman alone, but to all the
Galilean Jews in general; for our Lord uses the
plural number, which he never does when ad-
dressing an individual. These people differed
widely from the people of Sychar: they had
neither a love of truth, 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 accompanied
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 partaker of them, unless he work a
miracle in proof of his pretensions ! These per-
sons should know, that the grace of working mira-
cles, 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, be-
cause 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 . unlike to that of Naaman the Syrian,
2 Kings v. 11.
Verse 50. Go thy way: thy son liveth] Had
our Lord gone with #. 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 fuſness 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, oùº
ºf V, wº
* *
He cures him, and the nobleman
A. M. 4081, the word that Jesus had spoken
& §. unto him, and he went his way.
99 & 51 And as he was now going
down, his servants met him, and told him,
saying, Thy son liveth.
52 Then inquired he of them the hour
when he began to amend. And they said
unto him, Yesterday at the seventh hour
the fever left him.
CHAP. IV.
and his family believe.
53 So the father knew that it *, *, *::::
was at the same hour in which AB. Olymp.
Jesus said unto him, Thy son CCI. 8.
liveth : * and himself believed, and his
whole house.
54 This is again the second miracle that
Jesus did, when he was come out of Ju-
dea into Galilee.
a Acts 18. 8.
& 16. 15, 34.
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
call upon him, but not in the way in which they
may desire. Eternal life is the free gift of God,
. 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 º And yet it appears
that he had suspended his faith upon a certain
condition; “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 na-
tural 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
Roman hour is intended; i.e. seven o’clock in
the evening ; 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 night, from which it might have
been inferred, that he could not cure the child
without being personally present. Harmony,
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
bis whole family became true converts to the doc-
trine of the manifested Messiah. The whole fa-
mily, impressed with the great kindness of God,
in sending health to the child, were the more
easily led to believe in the Lord Jesus. The sick-
ness 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 afflicted
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 good-
ness will not suffer him to do any thing to his
Greatures, but what may be subservient to their
best interests. By providential occurrences, ap-
parently the most adverse, he may be securing
our eternal salvation. -
. There is an account in Beracoth, fol. 34. very
similar to this of the evangelist; and very possi-
bly stolen from this holy source. “When the
son of Rab. Gamaliel fell sick, he sent two of his
disciples to R. Chanina, that he would pray to
God for him. And 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 I
can recite my prayers readily, I know I shall be
heard. They then wrote down the hour, and when
they retnrned to R. Camaliel, he said to them;
Ye have fulfilled your ministry—in respect to my
son, all is complete. In that hour the fever, (non
chomah, o ºrvgºroc,) left him, and he desired water
to drink.” Schoetgen very properly remarks, ovum,
ovo non majus simile est, atque haic fabula narra-
tioni evangelicae, “one egg is not more like to
another, than this fable to the evangelical nar-
ration.”
Verse 54. This—second miracle] The first mi-
racle 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 per-
secution raised against him by the scribes and
Pharisees. By construing the word raxiv, again,
with ex0ay, he came, that confusion which is evi-
dent in the common version is entirely removed.
Bishop Pearce says, “It seems probable to me,
that John, when he wrote this verse, either joined
the word ºraxty to ex8oy, as he had done in verse
46, or meant that it should be so joined in the
construction.” -
John does not mention here the miracles which
our Lord did at Capernaum on his first journey,
chap. ii. 11. nor those which he did at Jerusalem
on the feast of the pass-over. See chap. ii. 12.
Luke iv. 23.
There are several particulars in the precoding
history of the Samaritan woman, which confirm
the doctrine 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 Samari-
tans: 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 be-
cause 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 Galikee, except through Samaria, without
503
Christ goes up
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 persecu-
tors, 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 fatigue and hunger. How energetic
was this fatigue ! how active was this rest No-
thing can happen to Christ in vain—nothing can
turn him out of the way of his mercy—his great
work he continues to carry on without the small-
est 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 favoura-
ble to the conversion 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 pro-
per for him to have made that discovery of him-
self in their presence, which we find he did, du-
ring 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
ST. JOHN.
to Jerusalem, &c.
a circumstance as this, becomes a necessary part
in the economy of her salvation. There is not a
circumstance in our life—not an occurrence in
our business, but God will make subservient to
our salvation, if we have a simple heart and a
teachable spirit. The steps of a good man espe-
cially, 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
humility. -
6. But this blessed doctrine may be abused; for
some may suppose that God always acts accord-
ing to a fixed necessity, through which, whatso-
ever was, is, or will be, has had its existence,
mode of being, operation, and direction, accord-
ing to predetermined irrevocable laws. This sys-
tem makes God himself the necessary agent of
eternal fate, as it supposes him to be constantly
employed in doing what eternal necessity obliges
him to perform; and thus his infinite freedom is
bounded or acted upon by uncontrollable neces-
sity. Perdition is not further from glory, than
necessitating decrees are from a particular and
gracious providence, by which the means of sal-
vation are placed within the reach of every hu-
man being.
CHAPTER V.
The man who had been diseased thirty-eight years, healed on the Sabbath-day, 1–9.
cute Christ, and seek to kill him because he had done this cure on the Sabbath, 10–16.
The Jews cavil, perse-
Our Lord vindi-
cates 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.
*.*.*. FTER “this there was a
- feast of the Jews; and Je-
**— sus went up to Jerusalem.
*...* *
An. Ölymp.
C
2 Now there is at Jerusalem * * *
" by the sheep “market, a pool, A. Giymp.
which is called in the Hebrew —ºtt-
a Lev. 23. 2. Deut. 16. 1. Ch. 2. 13.
b Neh. 3. 1. & 12. 39.-c Or, gate.
NOTES ON CHAPTF.R. W.
Verse 1. A feast] This is generally supposed
by the best critics, to have been the feast of the
ass-over, which was the most eminent feast
among the Jews. In several excellent MSS. the
article is added # togra, THE feast, the grand, the
principal festival. Petavius supposes that the
feast of Purim, or lots, is here meant; and one
MS. reads # a knvozrºyia, the feast of Tabernacles.
Several of the primitive Fathers believe Pente-
cost to be intended : and they are followed by
many of the moderns, because in ch. vii. 2. men-
tion is made of the feast of Tabernacles, which fol-
lowed Pentecost, 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 Bishop
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 Pass-over: and
Bp. Newcome, who is of Calmet's opinion, thinks
Bp. Pearce's argument concerning the succession
of the feasts, to be inconclusive; 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 º: p. 15, &c.
Lightfoot has observed, that the other evange-
lists speak very sparingly of our Lord's acts in
Judea. They mention nothing of the Pass-overs
from our Lord's baptism | his death, excepting
50
the very last: but John points at them all. The
jirst 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
Pass-over, but a feast in general; yet the cir-
cumstances agree best with this feast : and our
Lord's words, chap. iv. 35. seem to cast light.
on this subject. See the note there.
Verse 2. There Is] This is thought º Some,
to be a proof that John wrote his Gospel before
the destruction 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 travellers to
the present day. See Maundrell's Jour. p. 108.
But instead of egi, Is, both the Syriac, all the
.Arabic, Persic, Armenian, and JNonnius, read hy,
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 . the
gate through which the sheep were brought which
were offered in sacrifice in the temple.
JA pool] Bp. Pearce thinks the word x0xug-
gh382 should be translated bath, and that this
place was built for the purpose of bathing and
swimming in. He observes that x0xvøgºv signi-
fies to swim, in Acts xxvii. 43. In proof of this,
Of the man who was
**.* tongue Bethesda, having five
An olymp. porches.
–88: 8 - 3 In these lay a great multi-
tude of impotent folk, of blind, halt, with-
ered, waiting for the moving of the wa-
ter.
4 For “an angel went down at a certain
CHAP. W.
diseased thirty eight-years.
season into the pool, and trou- *, *, *.
bled the water: whosoever then An olymp.
first after the troubling of the ºf t-
water, stepped in, was made whole of
whatsoever disease he had.
5 And a certain man was there, which
had an infirmity " thirty and eight years.
a Matt. 28. 2. 1 Cor. 9. 24.
b Lam. 3. 39. Hab. 2. 3. Luke 8. 43.
he cites three of the old Itala, which have nata-
toria, a bathing or swimming place.
Bethesda] . This word is variously written in
the MSS. and Versions: Bezatha—Betha'atha-
Betzetha—-Belzetha-Belzatha--Berzeta ; and
many have Bethsaida. But the former reading
is the genuine one. Bethesda, or according to
the Hebrew nibnn: Bethchasſlah, signifies lite-
rally the house of mercy. . It got this name pro-
bably from the cures which God mercifully per-
formed there. It is likely the porticoes were
built for the more convenient reception of the
oor and distressed, who came hither to be healed.
t 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 off the poor and
afflicted, for the cures they received in these heal-
ing 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, Buzton, &c. P
Should not the accommodations be raised at the
expense of the public, that the poor might enjoy
without cost, which they are incapable of defray-
ing, the great blessing which the God of nature
has bestowed on such waters In most of those
places there is a profession 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 inefficient. How-
ever, some good is done.
Verse 3. Blind, halt, withered] To these the
Codex Bezae, three copies of the Itala, and both
the Persic, add wagºprutov, 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, are
wanting in some MSS. and Versions, but I illuk
there is no sufficient evidence against their au-
thenticity. Griesbach seems to be of the same
opinion; for though he has marked the whole pas-
sage 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 pene-
trated by this matter, and his disorder repelled !
But this is a miserable shift to get rid of the
power and goodness of God, built on the merest
conjecture, self-contradictions, 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? These waters healed a man in a mo-
ºment of whatsoever disease he had. Now there is
mo one Cause under heaven that can do this. Had
VoI. I. ( 64 )
}
only one kind of disorders been cured here, there
might have been some countenance for this deis-
tical conjecture—but this is not the case: and we
are obliged to believe the relation just as if stands,
and thus acknowledge the sovereign power and
mercy of God; or take the desperate flight of an
infidel, and thus get rid of the passage altogether.
Verse 4. Angel] “Of the Lord,” is added by
AKL. about twenty others, the AEthiopic, Arme-
nian, Slavonic, Vulgate, Jinglo-Saacon, 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 conjec-
ture, that by the angel, a messenger only, sent
from the Sanhedrim 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 influen-
ces 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 consequently to leave no more
divinity in the Bible, than is found in the heart of
him who professes fo explain it. -
Went down] Karséauvey, descended. This word
seems to imply, that the angel had ceased to de-
scend when John wrote. In the second verse, he
spoke of the pool as being still 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 crucifixion 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 re-
mained when those authors wrote.
Certain season] . This probably refers to the
time of the feast, during which only this miracu-
lous virtue lasted. It is not likely that the angel
#. 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 Jerusalem, for sin and for un-
cleanness ; unto which all the diseased may come
and find health and life eternal.
Verse 5. Had an infirmity thirty and eight
syears..] 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 himself, 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 multitudess
Af 505
Christ heals the infirm man;
*** 6 When Jesus saw him lie,
An ºlymp. and knew that he had been now
CCI. a long time in that case, he saith
unto him, Wilt thou be made whole 7
7. The impotent man answered him, Sir,
I have no man, when the water is trou-
bled, to put me into the pool: but while Iam
coming, another steppeth down before me.
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 * on the same day was the Sabbath.
10 T The Jews therefore said unto him
ST. JoHN.
he takes up his bed and walks,
that was cured, It is the Sab- *.*.*.*.
bath-day: “it is not lawful for An olymp.
thee to carry thy bed. —“–
11 He answered them, He that made
me whole, the same said unto me, Take
up thy bed, and walk. Z
12 Then asked they him, What man is
that which said unto thee, Take up thy
bed, and walk 2
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
temple, and said unto him, Behold, thou
a Matt. 9. 6. Mark 2. 11. Luke 5. 24.—b Ch. 9. 14.—c Exod.
20. 10. Neh. 13. 19. Jer. 17. 21, &c. Matt. 12. 2. Mark 2. 24.
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
occasions, as absolutely to preclude all possibility
of the suspicion of imposture.
Verse 6. Wilt thou be made whole 2) Christ, by
asking this question, designed to excite in this
erson, faith, hope, and a greater desire of being
ealed. He wished him to reflect on his mise-
rable 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 sinners, 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. Ques-
tions of this kind are frequently asked in the se-
cret of our souls, by the inspirations of God's Spi-
rit. Happy those who pay attention to them, and
give right answers.
Verse 7. Sir, I have no man]. Nat Kugle—“Yes,
Sir; but I have no man:”—this is the reading of
C*GH. fourteen others, both the Syriac, latter
Persic, Arabic, and Chrysostom. Reader, be
thankful to God for health and outward comforts.
When long affliction has been allied to deep po-
verty, how deplorable is the state :
Verse 8. Rise, take up thy bed, and walk..] Je-
sus speaks here as God. He speaks in no name
but his own, and with an authqrity which belongs
to God alone. And what is the consequence 2
- the man became whole immediately:—and this
sudden restoration to health and strength, was an
, incontestable proof of the omnipotence of Christ.
It has been remarked 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 genuine-
ness and excellency. 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 cu-
red this infirm man, to order him not only to arise,
ºut to take up his bed, and ºak, which sufficient-
506,
& S. 4. Luke 6. 2. & 13. 14.—d Or, from the multitude thaë
700.S. -
ly attested the miracle which he had wrought,
&. work is ever known by its excellence and
good effects. -
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 pass-
over, which was celebrated the 14th of Nisan, or
28th of March. But why did our Lord command
this man to carry his bed ou the Sabbath, as the
law prohibited all servile work, and especially the
carrying of burthens? See Exod. Kx. 8. Jer.
xvii. 21. Neh. xiii. 15. To this it may be an-
swered, 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 reli-
gion: 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 generally known.
Verse 11. He that made me whole, &c.] The
poor man reasoned conclusively :—He who could
work such a miracle, must be at least the best of
men: now a good man 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 himsel .
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 multitude 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 mer-
cy 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 proba-
bly the same day, after he had carried home his
Christ vindicates his miracle
A. M. 4081. art made whole: * sin no more,
2 A. D. 27. º
A. giyº. lest a worse thing come unto
–88 tº thee.
15 The man departed, and told the
Jews that it was Jesus which had made
him whole.
16 And therefore did the Jews perse-
cute Jesus, and sought to slay him, be-
'cause he had done these things on the
Sabbath-day. *
17 | 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
CHAP. v.
against the cavils of the Jews.
broken the Sabbath, but said also A,”, ºl.
that God was his Father, "ma- An Óiymp,
king himself equal with God. –$ºtt-
19 iſ Then answered Jesus, and said
unto them, Verily, verily, I say unto you,
* The Son can do nothing of himself, but
what he seeth the Father do: for what *.
things soever he doeth, these also doeth
the Son likewise.
20 For f 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
a Matt. 12.45. Ch. 8. 11.-b Ch. 9. 4. & 14. 10.—c Ch. 7. 19.
d Ch. 10. 30, 33. Phil. 2. 6. -
e Ver. 30. Ch. 8. 28. & 9. 4. & 12. 49. & 14. 10,-f Matt. 3. 17.
h. 3. 35. 2 Pet. 1. 17.
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 re-
newed health and strength in the service of sin
Those who make this use of God's mercies, may
consider 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 inti-
mating, that his former sins were the cause of his
long affliction. 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 or-
dered him to carry his bed; but it was Jesus who
had cured him ; and he left them to draw the in-
£erence, viz. That this Jesus must be the mira-
culous power of God.
Verse 16. And sought to slay him] This clause
is omitted by BCDL. some others, and several
ancient Versions. Griesbach has left it out of
the text; and Professor White says, certissimé
delenda ; but it does not appear to me that it
should be omitted. However, it was true of the
Jews, whether the words were originally in the
evangelist, or not. For what cause did these
ersons seek to destroy our Lord P. Because he
#. 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 reli-
gious 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. JMy Father worketh hitherto, and I
work.] Or, As my Father worketh until now, &c.
#29 as 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 everlast-
ing 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 Sabbaths: for nothing can
continue to exist, or answer the end proposed by
the divine wisdom and goodness, without the con-
tinual energy of God. So I work—I am con-
stantly 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 Sabbath. ,
Verse 18. JMaking 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 pre-
tences to take away his life : one was that he had
broken the Sabbath—exus, dissolved, as they pre-
tended, the obligation of keeping it holy. The
other was that he was guilty of blasphemy, in
making himself equal to God: for both which
crimes, a man, according to the Law, must suffer
death. See Numb. xv. 32. Lev. xxiv. 11, 14, 16.
Verse 19. The Son can do nothing of himself}
Because of his inseparable union with the Father:
nor can the Father do any thing of himself, be-
cause of his infinite unity with the Son.
What things soever he doeth, these also doetſ,
the Son] God does nothing but what Christ does—
Włat God does, is the work of God, and proper to
no creature—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 crea-
ture: he can neither sin, nor err, nor act imper-
fectly. The conclusion from our Lord's argument
is : If I have broken the Sabbath, so has God al-
so: for 1 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.
wonder. Our Lord sometimes speaks of himself
as God, and sometimes as the Ambassador of God.
As he had a human and divine nature, this dis-
tinction was essentially necessary. Many errors
have originated from want of attention to this
circumstance.
Verse 21, .4s the Fag raiseth up the dead?
.Yt.
*
Equality of the Father and Son.
**, ºr dead, and quickeneth them ;
Aſſºp. “even so the Son quickeneth
-º- whom he will.
22 For the Father judgeth no man, but
* hath committed all judgment unto the
Son:
23 That all men should honour the 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, "He
that heareth my word, and believeth on
him that sent me, hath everlasting life,
and shall not come into condemnation;
ST. JOHN.
Christ shows himself to be
* but is passed from death unto *:::::::::
life. An Olymp.
25 Verily, verily, I say unto –$ºtº-
you, The hour is coming, and now is,
when ‘ the dead shall hear the voice of
the Son of God: and they that hear shall
live.
26 For as the Father hath life in him-
self; so hath he given to the Son to have
life in himself;
27 And & hath given him authority to
execute judgment also, "because he is
the Son of man.
28 Marvel not at this: for the hour is
a Luke 7. 14. & 8. 54. Ch. 11. 25, 43.−b Matt. 11. 27. & 28.
18. Ver. 27. Ch. 3. 35. & 17. 2. Acts 17. 31. 1 Pet. 4. 5.-
c 1 John 2. 23.
d Ch. 3. 16, 18. & 6. 40, 47 & 8.51. & 20, 31,-e 1 John 3. 14.—
f Ver. 28. Ephes. 2. 1, 5, & 5. 14. Col. 2. 13.−g Ver. 22. Acts 10.
42. & 17. 31.-h Dan. 7. 13, 14.
This he did in the case of the widow’s son at Sa-
repta, 1 Kings xviii. 22. by the ministry of the
prophet Elijah. And again, in the case of the
Shunammite's son, 2 Kings iv. 32—35. by the mi-
mistry 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–
35. and Lazarus, at Bethany, John xi. 14–44.
Whom he will. Here our Lord points out his
sovereign power and independence; he gives life
according to his own will—not being obliged to
supplicate for the #. by which it was done, as
the prophets did; his own will being absolute and
sufficient in every case.
Verse 22. The Father judgeth no man] This
confirms what he had said before, ver, 17, 19. that
the Father acts not without the Son, nor the Son
without the Father; their acts are common, their
power equal. - -
Verse 23. That all men should honour the Son,
&c.] 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 ho-
nour 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 doc-
trine—and believeth on him that sent me—he who
credits my divine mission, that I am come to give
tight and life to the world by my doctrine and
death—hath eternal life—the seed of this life is
sown in his heart the moment he believes; and
shall not come into condemnation; tıç kgua iw, into
judgment—that which will speedily come on this
unbelieving race ; , and that which shall over-
whelm the wicked in the great º
But is passed from death unto life.]. Merage-
gazey, has changed his country, or place of abode.
Death is the country where every Christless soul
lives. The man who knows not God, lives a dying
Iife, or a living deau—º he who believes in the
50
Son of God, passes over from the empire of death
to the empire of life. Reader! thou wastborn in
death: hast thou yet changed the place of thy
natural residence 2 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:
natural, 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. Answer-
able to these three kinds of death, there is a
threefold life: natural 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. Eternal life, which consists in the
communion of the body and soul with God, by ho-
liness, 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 ver. 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, be-
lieve and receive spiritual life, through him.
Verse 26. Hath he given to the Son to have º
&c.] Here our Lord speaks of himself in his cha-
racter of Messiah or envoy of God.
Verse 27. Because he is the Son of man.] Be-
cause he is the JMessiah ; for in this sense the
phrase, the Son of man, is often to be understood.
But some join this to the next verse, thus:–
JMarvel not at this, because he is the Son of man.
Verse 28. JMarvel not at this] I think it quite
necessary to follow here, as noted above, the
punctuation of both the Syriac, the Armenian,
Chrysostom, Damascenus, łº, Euthymi-
us, 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 Samuosata. In
ver. 26. and 27. our Lord, speaking of himself as
envoy of God, said, the Father had given him to
the quickener of the dead.
**** coming, in the which all that
A. oiyº. are in the graves shall hear his
—ººk tº voice,
29 a And shall come forth : * they that
have done good, unto the resurrection of
life; and they that have done evil, unto
the resurrection of damnation.
30 ° I can of mine own self do nothing:
as I hear, I judge: and my judgment is
just; because “I seek not mine own will,
but the will of the Father which hath sent
Iſlee
CHAP. V.
The witness to Christ.
31 T *If I bear witness of my- A.º.º.
self, my witness is not true. An olymp.
32 * There is another that bear- —88 &
eth witness of me; and I know that the
witness which he witnesseth of me is true.
33 Ye sent unto John, 8 and he bare
witness unto the truth. w
34 But I receive not testimony from
man: but these things I say, that ye might
be saved.
35 He was a burning and * a shining
light: and 'ye were willing for a sea-
a Isai. 26. 19. 1 Thess. 4. 16. 1 Cor. 15.52.-b Dan. 12. 2. Matt.
35. 32, 33, 46.-c Ver. 19.-d Matt. 26. 39. Ch. 4. 34. & 6. 33.−
e See Ch. 8. 14. Rev. 3. 14.
f Matt. 3. 17. & 17. 5. Ch. 8. 18. 1 John 5. 6, 7, 9.-g Ch. 1.
15, 19, 27, 32.-h 2 Pet. 1. 19.-i See Matt. 18. 20. & 21. 26.
Mark 6. 20.
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, probably
referring to that judgment, which he was shortly
to execute on this unbelieving nation; and appa-
rently, in direct reference to Dan. vii. 13. Be-
hold, one like the Son of man came with the clouds,
&c. a place which the Jews expound of the pro-
mised Messiah. In this verse he anticipates an
objection, as if they had said: “This cannot be :
thou art a man—thou wast born among us.” Our
Lord answers: Don't marvel at this, BECAUSE I
am a man—for greater things than 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 heaven. The first sense, however, of this pas-
sage, appears 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
wer. 19.
I seek not mine own will] I do not, I cannot
attempt to do any thing without God. This, that
is, the Son of man, the buman nature which is the
temple of my divinity, chap. i. 14, is perfectly
subject to the Deity that wells in it. In this re-
spect, our blessed Lord is he perfect pattern of
all his followers. In every thing their wills should
submit to the will of their heavenly Father. No-
thing is more common than to hear people say, I
will do it because I 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 believe on 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
testimony; but the mighty power of God, by
which I work my miracles, sufficiently attest that
my pretensions are well founded.
Bishop Pearce gives a different turn to this
Yerse, by translating it interrogatively, thus: “If
| only bear witness of myself is not "my witness
*** i. e. is it, on that account, not true? In
chap. viii. 14. he says, Though I bear record of
myself, yet my record is true. And in ver, 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 you cannot help seeing that they
testify of me;—no person ever did answer the
description there given, but myself; and I an-
swer to that description in the fullest sense of the
word. See ver. 39.
JAnd I know] Instead of olda, I know, oldare,
ye know, is the reading of the Codex Bezae, Ar-
menian, 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 un-
belief, that it acts not only in opposition to God,
but it also acts inconsistently with itself. It re-
ceives the Scriptures in bulk, and acknowledges
them to have come through divine inspiration;
and yet believes no part separately....With it the
. is true, but no part is true ! The very un-
reasonableness of this conduct, shows the princi-
ple to have come from beneath, were there no
other evidences against it.
Verse 33. Ye sent unto John] I am not with-
out human testimony of the most respectable
kind:—Ye sent to John, and he bare witness.
There are several circumstances in John's cha-
racter, which render his testimony unexception-
able. 1. He is consulted by the very enemies of
Christ, as a very holy and extraordinary man.
2. He is perfectly free from all self-interest, ha-
ving 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.
[only.] 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 bear-
eth away the sin of the world, chap. i. 29. there-
fore, 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] HV 8 av2 wo: 6 katopºvos was pauvoy, should
be translated, He was gºurning and a shining
The witness to the person
*.*, * son to rejoice in his light.
A. §iſſip. 36 || But * I have greater wit-
—Sº ness than that of John : for "the
works which the Father hath given me to
finish, the same works that I do, bear wit-
ness of me, that the Father hath sent me.
37 And the Father himself, which hath
sent me, * hath borne witness of me. Ye
ST. JOHN.
and doctrine of Christ.
have neither heard his voice A. M. 4081.
º & A. D. 27.
at any time, “nor seen his An olymp.
shape. 99. S.
38 And ye have not his word abiding in
you: for whom he hath sent, him ye be-
lieve not. -
39 T * Search the Scriptures; for in
them ye think ye have eternal life: and
a 1.john 5.9—bch.s. 2. & 10.25 & 15, 24–b Matt. s. 17. & 17.
5. Ch. 6, 27. & 8. 18.
d Deut. 4. 12. Ch. 1. 18. 1 Tim. 1. 17 1 John 4, 12.—e Isai. 8.
- 20. & 84. 16. Luke 16. 29. Wer. 46. Acts 17. 11.
LAMP. He was not to poc row woogov, the light of
the world, i. e. the sun - but he was o AvXyoc, a
damp, 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 before this time.
See the note on chap. iv. 35. As his light con-
tinued no lenger to shine, our Lord says, he was.
The expression of lamp, our Lord took from
the ordinary custom of the Jews, who termed
their eminent doctors, the lamps of Israel. A
Righted candle is a proper emblem of a minister of
God; and alteri 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 tes-
timony which he bore concerning 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 pastors, 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
wnderstanding ; and the holy flame of loving zeal
must occupy his heart. Zeal without knowledge
is continually blundering ; and knowledge without
<eal makes no converts to Christ.
For a season]. The time between his beginning
to }. and his being cast into prison.
To rejoice] Ayaxxiao.6myau, to jump for joy, as
we would express it. They were exceedingly re-
joiced to hear that the Messiah was come, because
they expected 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] How-
ever 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: nevertheless, 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 be-
ieve in my mission, that ye may embrace my doc-
trine, and be saved 2
Verse 37. The Father himself—hath borne wit-
7tess] That is, by his pºet.
5
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 his prophets.” Lately, however,
he had added to their 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 miserable lot to read the Scriptures as
the true sayings of God, and yet to get no salva-
tion from them : Thy word, says, David, (Psal.
cxix. 11.) have Ihid in my heart, that I might not
sin against thee. This, these Jews had not done.
Reader, hast thou?
Verse 39. Search the Scriptures] . Egavya're rac
7-gazzº. This should be translated, not in the
imperative, but in the indicative mood—Thus, Ye
search the Scriptures diligently. That these words
are commonly read in the imperative mood is suf-
ficiently known; but this reading can never ac-
cord well with the following verse, nor gan, the
force and energy of the words be perceived by
this version. w
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 sit-
test and studiest the Law, than I shall be with a
thousand sacrifices which thy son Solomon shall
offer upon my altar.” is sº gº
Perhaps the Scriptures were never more dili-
gently searched than at that yery time: first, be-
cause they were in expectation of the immediate
appearing of the JMessiah ; 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. 3i. Hence we may infer, 1st-
That the Jews had the knowledge of a future
state before the coming of Christ; and 2dly. That
they got that knowledge from the Old Testament
Scriptures. . " * t
The word ageware, which might be translated,
Ye search diligently, is very expressive: Homer,
IL. xviii. 1. 32i. applies it to a lion deprived of his
whelps, who “scours the ſº and traces the
footsieps of the man.” And in Odyss; xi.; l. 436-
to dogs tracing their game by the scent of the foot.
In the Septuagint, the verb egºvyao answers to
the Hebrew wenchapash, to search by uncovering;
to pn chakar, to search minutely, to explore; to
nºwn chashaph, to strip, make bare ; and to wwn
mashash, to feel, search by feeling. It is $0m.
pounded of gºo, I seek, and evºn, a bed ; “and is,”
says St. Chrysostom, “a metaphor taken from
The Jews reprehended for their
*** * they are they which testify of
An Olymp. Iſle. - -
- 99 3 40 " And ye will not come to
me, that ye might have life. -
41 T & I 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
CHAP. V.
earthly-mindedness and unbelief.
in his own name, him ye will *.*.*.
TeCGI VC, -
44 "How can ye believe, which
receive honour one of another, and seek
not “the honour that cometh from God
only 7 -
45 T Do not think that I will accuse
you to the Father: * there is one that ac-
cuseth you, even Moses, in whom ye trust.
An. Olymp.
ºr
a Deut. 18. 15, 18. Luke 24, 27. Ch. 1. 45.-b Ch. 1. 11. & 3. 19.
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 discover the ore.”
Those who read the verse in the imperative mood,
consider it an exhortation to the diligent study of
the Sacred Writings. Search ; that is, shake and
sift them, as the word also signifies; search nar-
rowly, 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 un-
derstood. Confer place with place; the scope of
one place with that of another; things going be-
fore with things coming after compare word with
word, letter with letter, and search the whole
thoroughly. See Parkhurst, JMintert, and Leigh.
Leaving every translation of the present pas-
sage out of the question, this is the proper method
of reading 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 JMessiah and eternal life in them, yet ye will
not come wrºto me, believe in me, and be my dis- |
ciples, though so clearly pointed out by them,
that ye may have that eternal life which can only
come through me.
Verse 41. I receive not honour from men.] I do |
not stand in need of you or your testimony. I act
neither through self-interest, nor vanity. Your
salvation can 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: mo, this is not the
case. 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 mean-
ing. Had you been as diligent to find out the
truth, as you have been to find out allegories,
Jalse 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 inheriter of David's
throne; and that the very works which l do, are
those which the prophets have foretold the Mes-
siah should perform. See Dan. vii. 13, 14. Isai.
ix. 6, 7, xi. 1–5, 10. xxxv. 4–6.
Verse 43. I am come in my Father's name]
With 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
7|ame of another.
If another shall come in his own name] Having
c Ver. 34. 1 Thess. 2.6.-dch. 12.43.--e Rom. 2.29.-f Rom. 2, 12,
no divine influence, and no other authority than T
his own, him ye will receive. That this was noto-
riously, the case, may appear from Josephus,
Antiq. b. xviii. c. 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 believe 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 ho-
ºnour, &c.] The grand obstacle to the salvation
of the scribes and Pharisees was their pride, vani-
ty, and self-love. 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 millions. 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 sal-
vation which is offered to them on these terms—
Deny thyself: take up thy cross, and follow JME.
It is no wonder that we never find persons making
any progress in religion, who mix with the world,
and in any respect regulate their conduct by its
antichristian customs, maxims, and fashions.
From God only º from the only God—IIagº.
row Azovov Ogov. 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 accused me with the breach of the Sab-
bath, which accusation I have demonstrated to
be false: I could, in return, accuse you, and sub-
stantiate the accusation, with the breach of the
whole law ; but this I need not do, for JMoses, 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 a
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 * themselves the most excellent of
mankind' -
Verse 46. He wrote of me] For instance, in
reciting the prophecy of Jacob, Gen. xlix. 10.
The sceptre shall not depart from Judah, nor a
lawgiver from between his feet, until SHILoH 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., Con-
fer 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 his-
tory of the patriarchs, º ceremonial laws, and
*5
Reflections on the incredulity
A, M-4031, 46 For had ye believed. Mo-
A. D. 27. g
A. Giyº ses, ye would have believed me:
–88: 8 - *for he wrote of me.
. a Gen. S. 15. & 12. 3. & 18. !?. & 22. 18. & 49. 10.
especially in the whole sacrificial system. All
these were well defined, thqugh shadowy repre-
sentations of the birth, life, sufferings, death, and
resurrection of the Saviour of the world. Add to
this, Moses has given you certain marks to dis-
tinguish 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 Pro-
phet of the Most High God. g
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 JMoses and the Prophets in
reference to the JMessiah, 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 JMoses (i. e. the law) is
zead, the v AIL is upon their hearts;–so that they
see not to the end of that which is abolished; ver.
13. Nor will this wail be taken away, till they
turn from worldly gain and atheism (which ap-
pears to be their general system) to the Lord ;
ver. 16. and then the light of the glory of God
shall shine on them in the face (through the me-
diation and merits) of Jesus Christ.
It appears that this discourse of our Lord had
effectually confounded these Jews, for they went
away without replying—a manifest proof they
had nothing to say.
ST. JOHN.
of the Jews and the disciples.
47 But if ye believe not his A. M.4031.
tº a tº gº . D. 27.
writings, how shall ye believe A: 3i.
my words 2 CCH. S.
Deut. 18. 15, 18. Ch. 1. 45. Acts 26. 22.
1. In all periods of their history, the Jews were
both an incredulous and disobedient people: per-
haps 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 same spirit,
as various places in the Gospel prove; and had
not they had the fullest evidence of the divinity
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 au-
thenticity 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 deter-
mined not to yield. This was, this is the case
with the Jews—there are facts before their eyes
sufficient to convince and confound them; but
they have made a covenant with unbelief, 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 wor-
thy of more punishment? certainly: for he pro-
fesses to believe that truth which is able to make
him wise unto Salvation, by faith in Jesus Christ.
Reader, it is an awful i. 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 mayst have eternal life.
CHAPTER VI.
Jesus passes the sea of Tiberias, and a great multitude follow him, 1–4. He feeds five thousand with five
loaves and two fishes, 5–13. They acknowledge him to be the prophet that should come into the world, 14.
They purpose to force him to become their king ; and he withdraws from the multitude, 15
The disciples
take ship, and go towards Capernaum, and are overtaken with a storm, 17, 18. Christ comes to them
walking upon the water, 19–21.
The people take boats and follow him, 22–24. He reproves their fleshly
motives, 25–27. They profess a desire to be instructed, 28. Christ preaches to them, and shows them
that he is the bread of life, and that they who reject him are without eaccuse, 29–40. They are offended,
and cavil, 41, 42. He asserts and illustrates his foregoing discourse, 43–51.
They again cavil, and
Christ gives further explanations, 52–59. , Several of the disciples are stumbled at his assertion, that un-
less they ate his flesh and drank his blood they could not have life, 60. He shows them that his words are
to be spiritually understood, 61–65. Several of them withdraw from him, 66. 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.
A. M. 4032. FTER • these things Jesus
A. D. 28
An Óiymp. went over the sea of Gali-
–88 tº lee, which is the sea of Tiberias.
2 And "a great multitude A*ſ, *.
followed him, because they Aºp.
saw his miracles which he did —“t-tº-
a Matt. 14. 15. Mark 6. 35. Luke 9, 10, 12.
b Luke 6, 17. & 9, 11.
NOTES ON CHAPTER VI.
Verse 1. After these things] This is a sort of
indefinite expression, from which we can gather
nothing relative to the time in which these things
happened. It refers, no doubt, to transactions
in the preceding year.
Jesus went over the sea of Galilee] Or, as some
translate the words, by the side of the sea of Gali-
sº 512
lee. From Luke, chap. ix. 10... we learn that
this was a desert place in the vicinity of Beth-
saida. The sea of Galilee, Gennesaret, and Ti-
berias, 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. © g
Verse 2. They saw his miracles which he did]
Jesus questions his disciples
A. M. 4032.
A. 3i. 3 And Jesus went up into a
Col. 4: mountain, and there he sat with
his disciples.
4 * And the pass-over, a feast of the
Jews, was nigh.
5 b When Jesus then lifted up his eyes,
and saw a great company come unto 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
CHAP. VI.
on them that were diseased.
concerning feeding the multitude.
penny-worth of bread is not suf. A.M. º.
ficient for them, that every one A. olymp.
of them may take a little. _001. 4.
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 the men sat down, in
number about five thousand.
11 And Jesus took the loaves; and
a Lev. 28.5, 7. Deut. 16. 1. Ch. 2. 13. & 5. 1.—b Matt. 14. 14.
Mark 6. S5. Luke 9. 12.—c See Numb. 11. 21, 22.-d2 Kings 4.43.
John does not mention these miracles: but Mat-
thew details them from chap. xii. 2. to chap. xiv.
13. John seems more intent on supplying the
deficiencies of the other evangelists, than in wri-
ting a connected history himself.
Verse 3. Wentwy into a mountain] This moun-
tain must have been in the desert of Bethsaida, in
the territories of Philip, tetrarch of Galilee. Our
Lord withdrew to this place for a little rest; for
he and the 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 pass-over—was nigh]. This
happened about ten or twelve days before the
third pass-over which Christ celebrated after his
baptism, Calmet. For a particular account of our
Lord's four pass-overs see the note on ch. ii. 13.
For thirty days before the pass-over there were
great preparations made by the Jews, but espe-
cially in the last nineteen days, in order to cele-
brate the feast with due solemnity. Lightfoot
supposes that what is here related happened with-
in the last fifteen days. See Calmet's opinion above.
Verse 5. Saw a great company] See this mi-
racle explained at large on Matt. xiv. 13, &c.
Mark vi. 31, &c. Luke ix. 10, &c.
In speaking of the pass-overs, and various other
matters, it does not appear that John follows any
strict chronological order.
From ver, 15. it appears that our Lord had
come down from the mountain, and fed the mul-
titudes in a plain at the foot of it.
Saith unto Philip]. This, with what follows to
the end of the seventh verse, are not mentioned
by any of the other evangelists. . .
Philip was probably the provider for the disci-
ples, as Judas was the treasurer.
Whence shall we buy bread] Instead of a yo-
gavoaey, shall we buy, I should read cryogao wºey,
may we buy, which is the reading of ABDEHLS.
Mt. BV. and many others. As Philip was of Beth-
saida, chap. i. 44. xii. 21. he must have been
much better acquainted with the country in
. they then were than any other of the dis-
cupies. -
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 attention more particularly to that which he
was now about to perform. This is an observa-
tion of the evangelist himself, who often inter-
weaves his own judgment with the facts he re-
lsº wº St. Mathey rarely ever does. The
. OF, , i. 65
other evangelists say, that previously to this mi-
racle, 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
fº. 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
2. OOVE,
Verse 9. There is a lad here] IIalá aguay, 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 Ezek. xiii. 19. where the false prophetesses
are said to pollute the name of God for handfuls
of barley, i. e. for the meanest reward. And
lutarch in Apoph. p. 174, speaking concerning
the flight of Artaxerxes JMnemon, says he was re-
duced to such distress as to be obliged to eat bar-
ley bread. See Kypke. From this and other cir-
cumstances, we may plainly perceive that the
self-denying doctrine preached by Christ and his
apostles, was fully exemplified in their own man-
ner of living.
Two small fishes] Avo c-pagta. . The word o-ka-
guov signifies whatever is eaten with bread, to per-
fect the meal, or to make it easy of deglutition,
or to help the digestion. There is no word in the
English ſº for it, which is a great defect.
The inhabitants of Scotland, and of the north and
northwest of lreland, use the word kytshen, by
which they express whatever 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 o-kapua, tx892; 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 Vulgatefanum) and this circumstance marks -
out more particularly that the pass-over was at
hand. In Palestine the grass is ready for mowing. .
in JMarch ; and this miracle seems to have been
wrought only a few days before the commence-
ment of that festival: see ver, 4.
Verse 11. Jesus took the loaves] See the nºtes,
§ 13
Five thousand fed with five
*** when he had given thanks he
A. olymp. distributed to the disciples, and
–88: * – the disciples to them that were
set 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 to-
gether, 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 truth “that prophet that should come
into the world.
15 T When Jesus therefore perceived
that they would come and take him by
ST. JOHN.
barley loaves and two jishes.
force, to make him a king, he A.M., 4032.
departed again into a mountain A. ºr.
himself alone. –99: * –
16 ° And when even was now come, his
disciples went down unto the sea,
17 And entered into a ship, and went
over the sea towards 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 walking on the sea, and drawing
nigh unto the ship: and they were afraid.
20 But he saith unto them, It is I; be
not afraid.
21 Then they willingly received him
into the ship : "and immediately the ship
a Gen. 49. 10. Deut. 18. 15, 18. Matt. 11. 3. Ch. 1. 21. & 4. 19,
25. & 7. 40.
b Matt. 14. 23. Mark 6.47.—c Matt. 14. 25.
Mark 6.47.
d Matt. 14. S2. Mark 6. 51. • .
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
Iaw.” Synops. Sohar. Among the Jews the nsp
peah, or residue after a meal, was the property
of the servitors. -
Verse 14. This is of a truth that prophet] Spo-
ken of Deut. xviii. 15. viz. the Messiah. How
near were these people at this time to the king-
dom 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 thou-
sands, they took it for granted that while he was
at their head, no evil could possibly happen to
them; and therefore were determined immedi-
ately to proclaim him king, and rid themselves at
once of Herod and the Romans. Our Lord per-
ceiving this, either by some words which they had
dropped, or by his penetration of their hearts, re-
tired before the project had been fully formed, or
could be put into execution. It was not till a
considerable time afterward, that even the disci-
ples fully understood that his kingdom was not of
this world.
Into a mountain] That on which he was with
with his disciples previously to his working this
Imiracle : See ver, 3.
St. Matthew, chap. xiv. 22, 23. and Mark vi.
45, 46. say, that before this Jesus constrained his
disciples to embark in the vessel, and go along
the sea-coast 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 to pray.
Worldly wisdom would have said, “Declare
thyself 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
51 & --
world.—No man's heart can be turned to God by
outward pomp or splendour—no saving change
can be brought about by any might or any power,
but by the Spirit of the Lord of hosts. Zech. iv. 6,
Verse 17. Towards 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 Genne-
saret: Matt. xiv. 34. Our Lord seems to have
desired them to go either to Bethsaida or Caper-
naum, 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 probably exci-
ted by the prince of the power of the air. Caº
permaum lay at the northern part of this sea, and
they went along the Galilean or western coast,
probably expecting Christ to come to them, on
which account they might keep in close by the
land. But there are great difficulties in fixing
the places mentioned by the evangelists. By
some writers, Bethsaida and Capernaum are plar
ced 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 de-
parted : see the note on ver. 22.
Verse 19. Had rowed] Their vessel was a small
one only, something of the boat kind: 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 Jose-
phus, War, book iii. chap. 25, forty furlongs, or
jive miles in breadth; and one hundred and forty
furlongs, or eighteen miles in length. Pliny, lib.
v. chap. 15. makes it about six miles broad, and
sixteen long. -
They see Jesus] See the notes on Matt. xiv.
25, &c.
Verse 21. Inmediately 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"
Christ exhorts the people
A.M., 4032, was at the land whither they
A. D. 28.
An. Olymp. went.
—99 tº 22 T 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 ;
23 (Howbeit there came other boats
from Tiberias nigh unto the place where
they did eat bread, after that the Lord
had given thanks :)
24 When the people therefore saw that
CHAP. VI.
to labour for the bread of life.
Jesus was not there, neither his º.º.
disciples, they also took ship- A. olymp.
ping, and came to Capernaum, . 4.
seeking for Jesus.
25 And when they had found him on
the other side of the sea, they said unto
him, Rabbi, when camest thou hither ?
26 Jesus answered them and said, Ve-
rily, verily, I say unto you, Ye seek me,
not because ye saw the miracles, but be-
cause ye did eat of the loaves, and were
filled.
27 ° Labour not for the meat which
perisheth, but " for that meat which en-
dureth unto everlasting life, which the
a Or, Work not.
b Ver. 54. Ch. 4. 14.
not. But the evangelist seems to speak of their
sudden arrival there as extraordinary and miracu-
Hous.
Verse 22. The people which stood on the other
side] Esºxo; regay ºrns 02Aaaahs, 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 Bethsaida lay: see the notes on Matt.
xiv. 25. and 34. and on Mark vi. 45. The Greek
word ragay, says Bishop Pearce, seems to signify
in Scripture sometimes on the side of, and some-
times on this side of: see Jos. v. 1. and 1 Macc.
ix. 34. The Hebrew word nzy abar, signifies by
the side : Exod. xxviii. 26. and is translated on
this side in Deut. iv. 29. It has the same mean-
ing in the Septuagint, Deut. i. 5. iii. 8. iv. 46.
IIggay, says Vorstius, is the same with raga, near
to. This is evidently the meaning of the word in
Matt. iv. 15. as it appears from what is said of the
Band of Zabulon and JWepthali, that by ºr gay 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 Gennesaret, in the best parts of
Galilee, and called it Tiberias, in honour of Tibe-
2-ius, 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
Capernaum lay in the land of Gennesaret : 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 testi-
mony 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 omni-
potent hand of God in it, no further 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, &c. Our
Lord wills every man to be active and diligent in
that employment, in which providence has placed
him : but it is his will also, that that employment,
and all the concerns of life, should be subservient
to the interest of his soul.
But for that meat, &c.] He who ſhbours not in
the work of his salvation, is never likely to enter
into the kingdom of God. Though our labour
cannot purchase 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 remaining
wnto eternal life. This is the portion, after which
an immortal spirit should seek.
Him hath God the Father sealed.] By this ex-
pression, our Lord points out the commission,
which, as the Messiah, he received from the Fa-
ther, to be prophet and priest to an ignorant, sin-
jul world. As a person who wishes to communi-
cate 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,
bearing the image, superscription, and seal of
God, in the immaculate holiness of his nature, un-
Sullied truth of his doctrine, and in the astonish-
ing 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 body, which he gives for the life
of the world : and to this sacrifice of himself, the
words him hath God the Father sealed, seem espe-
cially 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 HERODoTUs, Euterpe,
or b. ii. p. i 17. casts much light upon this place.
“They sacrifice white bulls to Apis; and for that
reason make the following trial. If they find one
515 . . .
Discourses with the Jews
*, *, *, Son of man shall give unto you:
An olymp. * for him hath God the Father
—ºtt sealed. -
28 Then said they unto him, What shall
we do, that we might work the works of
God 2
29 Jesus answered and said unto them,
* This is the work of God, that ye believe
on him whom he hath sent.
30 T They said therefore unto him,
* What sign showest thou then, that we
may see, and believe thee ? what dost
thou work 2
ST. JOHN.
concerning the manná.
31 ° Our fathers did eat man- A. M. 4032.
& . . . . . A. D. 28.
na in the desert; as it is writ- An olymp.
ten, “He gave them bread from —sº t
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 from heaven.
33 For the bread of God is he which
cometh down from heaven, and giveth life
unto the world.
34 * Then said they unto him, Lord,
evermore give us this bread.
a Matt. 3. 17. & 17. 5. Mark 1. 1 1. & 9. 7. Luke 3.22. & 9. S5.
Ch. 1. 33. & 5. 37. & 8. 18. Acts 2, 22. 2 Pet. 1. 17.-b 1 John
3. 23.
a Matt. 12. 38. & 16. 1. Mark 8. 11. 1 Cor. 1. 22.-d Exod.
16. 15. Numb. 11. 7. Neh. 9, 15. Wisd. 16. 20. 1 Cor. 10. 3.-
e Psa. 78. 24, 25.-f See Ch. 4. 15.
black hair upon him, they consider him as un-
clean; that they may know this with certainty,
the priest appointed for this purpose, views every
part of the animal, both standing and lying on the
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 wav, he seals it with his ring, and
they lead him away : for it is death to sacrifice
one of these animals, wreless 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 jus-
tice found Jesus Christ to be without spot or ble-
mish, and therefore sealed, pointed out, and ac-
cepted him, as a proper sacrifice and atonement
for the sin of the whole world. Collate 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 BULLs and of goats, and the ashes of a
heifer sprinkling, the unclean, sanctifieth—how
much móre shall the blood of Christ, who through
the eternal Spirit offered himself witHout spot
to God, purge your consciences from dead works?
The Rabbins talk much of the seal of God, which
they suppose to be nps emeth, or truth; and that
this is a representation of the unoriginated and
endless perfections of God. This doctrine is just;
but their method of proving it is not so satisfacto-
ry. Aleph N, say they, is the first letter of the
alphabet; mem p the middle; and tau n the last:
these three letters make nps emeth, TRUTH, be-
cause God is the first—there was none before
him ; he is the middle—none mingles with him ;
and he is the last—there can be none after him.
Hieros. Sanhed. fol. 18. See also 1 Pet. i. 18, 19.
Verse 28. That we might work the works of
God?] That is, divine works, or such as God
can approve.
Verse 29. This is the work of God, that ye be-
tieve] There is nothing you can be employed in,
more acceptable 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] Ti a nºxetcy, what mira-
cle; so the word is evidently used 2 John ii. 11,
23, and in many other places,
That we may see, and believe thee] That having
seen the miracle, we may believe thee to be the
promised Messiah. They had already seen the
miracle of the five loaves, and did not believe;
and it was impossible for them to see any thing
more descriptive of unlimited power and good-
ness. Even miracles themselves, are lost on per-.
sons whose hearts are fixed on the perishing things
of the world, and whose minds are filled with pre-
judice against the truth.
Verse 31. Our fathers did eat manna in the de-
sert] 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 be-
lieved in Moses.
Verse 32. JMoses 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 true bread, but was merely a type of
it. 3. That God had given them now a bread in-
finitely 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
heaven, he proves two things: 1. That his doc-
trine 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 salvation
procured by his death, should be that, by which
the bodies and souls of believers should be pre-
served unto life eternal.
Verse 34. Lord, evermore give us this bread:
Either meaning, “Let the miracle of the manna
be renewed, and continue among us for ever:” or,
“Let that bread, of which thou hast spoken, be-
come our constant nourishment.” The Jews ex-
pected, that when the Messiah should come, he
would give them all manner of delicacies, and
among the rest, manna, wine, and spicy oil. From
the following extract, we may see where Moham-
med got his Paradise. “Many affirm, 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
5] fi
For what purpose Christ
A. M. 4032. 35 And Jesus said unto them,
&ºi; " I am the bread of life: "he that
99E * cometh to ine shall never hun-
ger; and he that believeth on me shall
never thirst. •
36 ° But I said unto you, That ye also
have seen me, and believe not.
37 * All that the Father giveth me shall
CHAP. VI.
is come into the world.
come to me; and * him that **:
cometh to me I will in nowise An Óiymp.
CCI. 4.
cast out. sººmsºmºmºe
38 For I came down from heaven," 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
a Ver. 48, 53.−b Ch. 4, 14. & 7. 37.-c Ver. 26, 64.—d Wer. 45.
e Matt. 24, 24. Ch. 10. 28, 29. 2 Tim. 2. 19. 1 John 2. 19.
f Matt. 26. 39. Ch. 5. 30.-g Ch. 4. 84.—h Ch. 10. 28. & 17. 12,
& 18. 9.
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 oil. So shall it
be in the world to come, (i. e. the days of the Mes:
siah.) 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, Jºly ser-
vants shall eat, but ye shall be hungry, &c. Isai.
lxv. 13.” See Lightfoot.
Verse 35. I am the bread of life.] That is, the
bread which gives life, and preserves from death.
He that cometh to me] *. person who re-
ceives my doctrine, and believes in me as the
great atoning sacrifice, shall be perfectly satis-
fied, and never more feel misery of mind. All the
guilt of his sins shall be blotted 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.
erse 37. All that the Father giveth me] The
neuter gender ºray, is probably used here for the
masculine ºraç.
Shall come to me] All that are drawn by the
Father, 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
their preaching with the influence of his Spirit.
Those who yielded were saved: those who did
not yield to these drawings, were lost. This Spi-
rit still continued to work and to allure, but the
people being uncircumcised bothin 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 repre-
sented here as giving to 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
iniquity, 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, according to the ancient pro-
mise, Psal. ii. were given to Christ; and they,
9n the preaching of the Gospel, gladly came unto
him. See ample proofs of this in the Acts of the
apostles.
I will in nowise cast out..] The words are ex-
ceedingly emphatical—ov &n expaxa affa, I will by
no means thrust out of doors ; excellently ren-
eople; and he accompanied.
dered by Matthew of Erberg in his Italian Bible
—Io non cacciaro fuori, I 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 re-
lief: the person appears; and the owner, far
from treating the poor man with asperity, wel-
comes, 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 appearing of the Master; doubt-
ful 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 will ING 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 Gentiles: Rejoice,
therefore, ye Gentiles, with his people.
Verse 38. JNot 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 pre-
judices 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 manifest that mercy to
IOCI).
Verse 39. I should lose nothing] It is the will
of God, that every soul who believes should con-
tinue in the faith, and have a resurrection unto
life eternal. But he wills this continuance in sal-
vation, without purposing to force the persons so
to continue. God may will a thing to 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 Ju-
das sinned and perished. Now it is evident,
that God willed that Judas might be saved, with-
out willing that he must be saved infallibly and
unconditionally. When a man is a worker to-
gether 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 mayesthold fast, and
517
Christ is the true bread
**** given me I should lose nothing,
An Óiymp. but should raise it up again at
—ºtt— the last day. P ag
40 And this is the will of him that sent
me, * that every one which seeth the Son,
and believeth on him, may have everlast-
ing 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 2 how is it then that he saith, I
came down from heaven 7
43 Jesus therefore answered and said
ST. JOHN.
that came down from heaven.
unto them, Murmur not among *, *, *.
yourselyes. Aºp.
44 ° No man can come to me, °9′ +
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
Father, & 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.
48 "I am that bread of life.
a Ver. 27, 47, 54. Ch. 3. 15, 16. & 4. 14.—b Matt. 18.55. Mark
6. S. Luke 4. 22.-c Cant. 1. 4. Wer. 65.-d Isai. 54. 13. Jer. 31.
34. Mic. 4. 2. Heb. 8. 10. & 10, 16.
e Ver. 37.-f Ch. 1, 18. & 5. 37.-g Matt. 11. 27. Luke 10. 22.
Ch. 1. 18. & 7. 29. & 8, 19.-h Ch. S. 16, 18, 36. Ver. 40.-
i Ver. S3, 35.
persevere in it, if thou wilt;” says St. Augustin.
In eo quod audieras, et tenueras, perseverares, si
velles. De Correct. et Grat. c. 7. See Cal-
3??et.
Raise it up again at the last day.] The Jews
believed that the wicked should have no resur-
rection: and that the principle that led to the re-
surrection of the body in the righteous, was the
indwelling Spirit of God. This is positively as-
serted in the Shir Hashirim Rabba. See Schoet-
SºC).
ºverse 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 repents 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 Moses; 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.
green herbage to a sheep, he is drawn by it: show
nuts to a child, and he is drawn by them. They
run wherever the person runs, who shows these
things: they run after him, but they are not for-
ced 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
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. º
Drawing or alluring, * dragging, is here to
5
| Father has set before him in the Gospel.
Show.
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.” Synop.
Sohar. p. 87. The best Greek writers use É
verb in the same sense of alluring, inciting, &c.
Verse 45. It is written in the prophets]. Isai.
liv. 13. Jer. xxxi. 34. -
They shall be all taught of God..] This explains
the preceding verse. fº. teaches a man to know
himself, that finding his need of salvation, he may
flee to lay hold on the hope which his heavenly
º 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. JVot that any man hath seen the Fa-
ther]. He does not teach men by appearing per-
sonally 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 comprehend 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 º is 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 en-
titled to this, on his believing me to be the Mes-
siah; 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 justi-
fied 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 par-
taker of eternal life.
Verse 48. I am that bread of life.] I alone
afford, by my doctrine and Spirit, that nourish-
ment by which the soul is sayed unto life eternal.
All must eat of Christ the
A. M. 4032. 49 a Your fathers did eat manna
#. ºr. in the wilderness, and are dead.
_991: 4 50 b This is the bread which
cometh down from heaven, that a man
may eat thereof, and not die.
5i I am 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
themselves, saying, ‘How can this man
give us his flesh to eat?
CHAP. VI.
living bread, to have eternal life.
53 Then Jesus said unto them, ****
Verily, verily, I say unto you, A. olymp.
Except 5 ye eat the flesh of the -8° tº
Son of man, and drink his blood, ye have
no life in you. - -
54 "Whoso eateth my flesh, and drink-
eth 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.
56 He that eateth my flesh, and drink-
eth my blood, "dwelleth in me, and I in
him.
a Wer. S1.-b Ver. 51, 58.-c Ch. 3. 13.—d Heb. 10. 5, 10.
e Ch. 7. 43. & 9. 16. & 10. 19.
f Ch. 3.9.-g Matt. 26. 26, 28.—h Ver. 27, 40, 63. Ch. 4. 14.
i 1 John 3. 24. & 4. 15, 16.
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 eter-
mal life. It was an opinion of the Jews themselves,
that their fathers who perished in the wilderness,
should never have a resurrection. Our Lord
takes them on their own ground: Ye acknow-
ledge that your fathers who fell in the wilderness,
shall never have a resurrection; and yet they ate
of the manna: therefore that manna is not the
bread that preserves to ºting life, according
even to your own concessidº
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 I will 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 inexplicable: 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 atone-
7ment for the sin of the world: and that, as no hu-
man life could be preserved, unless there was
bread, (proper nourishment) received; so, no soul
could be saved, but by the merit of his death.
Reader, remember this: it is one of the weighti-
est, and one of the truest and most important say-
ings in the book of God.
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. Eaccept 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 salva-
tion. As food in a rich man's store does not
nourish the poor man that needs it, unless it be
given him, and he receives it into his stomach:
so the whole fountain of mercy 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 borrowed to
express partaking of, and sharing in. Thus spi-
ritual happiness on earth, and even in heaven, is
expressed by eating and drinking ; instances of
which may be seen, Matt. viii. 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 spirit. 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 sup-
per, 1. Because this was not instituted till a year
after; at the last pass-over. 2. It cannot be said
that those who do not receive that sacrament
must perish everlastingly. 3. Nor can it be suppo-
sed 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 distinguish-
ing between it and a common meal; and not pro-
perly considering that sacrifice for sin, of which
the sacrament of the Lord's supper was a type :
See I Cor. xi. 30.
Verse 55. My flesh is meat indeed, and my blood
is drink indeedj. Or rather, my flesh is the true
meat, &c. In both clauses of this verse, instead
of axhówº, the adverb, I read axhône, the adjective,
agreeing with 3goals. This reading is supported
% BCKLT. and twenty-one others: both the
rabic, Coptic, Sahidic, JArmenian, two copies of
the Itala, Clement, Origen, Cyril, Chrysostom,
and Damascenus. Our Lord terms his flesh the
true 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 vine, ch. 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 connexions and unions, none is so intimate
and complete as that which is effected by the di-
gestion of aliments; because they are changed
into the very substance of him who eats them;
and this our Lord makes the model of that union
which subsists between himself and genuine be-
lievers. He lives in them and they in him; for they
ar," made partakers of the divine nature: 2 Pet.
i. 4. To this verse the following addition is made
*- *.
He teaches the spiritual meaning
A. M. 403
**, * 57. As the living Father hath
An ºlymp. sent me, and I live by the Fa-
—“tt- ther: so he that eateth me,
even he shall live by me.
58 * 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 syna-
gogue, as he taught in Capernaum.
60 T * Many therefore of his disciples,
when they had heard this, said, This is a
hard saying; who can hear it !
61 When Jesus knew in himself that his
disciples murmured at it, he said unto
ST. JOHN.
of the preceding discourse.
them, Doth this offend you ? A, M. º.
62 * What and if ye shall see Aºi.
the Son of man ascend up where —8°E *
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.
64 But “there are some of you that be-
lieve not. For Jesus knew 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,
a Ver. 49, 50, 51.-b Ver. 66. Matt. 11.6.-c Ch. 3. 13. Mark
16. 19. Acts 1.9. Eph. 4, 8.
d 2 Cor. 3. 6.—e Ver. 36.-f Ch. 2. 24, 25. & 13. 11.
g Ver. 44, 45.
in the Codex Bezae, 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 winto you,
that wnless ye receive the body of the Son of man,
as the bread of É. ge have not life in him. This
is a very remarkable addition, and is between
thirteen and fourteen hundred years old.
Verse 57. So he that eateth me, even he shall live
by me..] From which we learn that the union be-
tween 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
synagogue; in which he was repeatedly inter-
rupted by the Jews; but this gave him the fuller
opportunity to proclaim the whole truth relative
to his passion and death; to edify the disciples,
and confute these gainsayers.
Verse 60. JMany 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 it 2] Who
can digest such doctrine as this 2 Itisintolerable—
it is impracticable. There is a similar saying in Eu-
ripides, to the azhgo; Aogos of the evangelist. Hortga.
6ixeir voi Awaxaxz Jºsvá's aeyo, h a kang'aaháh, º
Tell me whether thou wouldst that I should speak
wnto thee, a soft LIE, or the HARSH TRUTH 2. 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 de-
ceived 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 concern-
ing eating my flesh and drinking my blood, for
ye shall soon have the fullest proof that this is
Jiguratively 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 at-
tained: 2 Cor. iii. 6. Such only as eat and drink
what I have mentioned, 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 BREAD ; and as if his flesh and blood
were really to be eaten and drank.
The words that I speak] Or, I have spoken.
Instead of Azaw, I speak, I read xexaxhka, I have
spoken, on the authority of BCDKLT. thirteen
others; the Syriac, ſº the Arabic, all the Persic,
Coptic, JEthiopic, hic, Slavonic, Vulgate, all
the Itala; Origen, Eusebius, Athanasius, Basil,
Cyril, Chrysostom, Tertullian, Ambrosius, Au-
gustin, 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 li-
ving bread, and concerning the eating ºf his flesh,
and drinking of his blood in the preceding verses.
Jłre spirit, and they are life..] As my words
are to be spiritually understood, so the life they
promise is of a spiritual nature: see Bp. Pearce.
Verse 64. But there are some of you that believe
not..] This is addressed to Judas, and to those
disciples 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 apos-
tleship, 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 appre-
hension 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 au-
thority 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] Wer. 44.
see the note there.
Eaccept 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 these
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
520
Christ alone has the
A, M. 40.2. 66 T * From that time many of
A. D. 28. e ë tº
A. olymp. his disciples went back, and
–88 tº walked no more with him.
67 Then said Jesus unto the twelve,
Will ye also go away ? -
68 Then Simon Peter answered him,
Lord, to whom shall we go? thou hast
b the words of eternal life.
69 ° And we believe and are sure that
CHAP. VI.
words of eternal life.
thou art that Christ, the Son A.M.,4032.
A. D. 23.
of the living God. An. Olymp.
70 Jesus answered them,” Have 99E *-
not I chosen you twelve, “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.
* Ver, 60.—b Acts 5. 20.—c Matt. 16. 16. Mark 8. 29. Luke 9.
20. Ch. 1. 49. & 11. 27.-d Luke 6. 13.—e Ch. 13.27.
of these disciples that they did not believe, and
be saved. Quare non Pot'ERUNT credere, si a me
i. cito respondeo, quia. NoLEBANT. If I
e asked why these could not believe, I immedi-
ately answer, because they would NoT. Aug.
Tract 53. in Joan.
Verse 66. JMany of his disciples went back]
They no longer associated with him; nor pro-
fessed to acknowledge 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 emphati-
cal. Will You abandon me? you, whom I have
distinguished with innumerable marks of my af.
fection—you, whom I have chosen out of the
world to be my companions—you, to whom I have
revealed the secrets of the 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 thow gone back from Christ, or
art thougoing back? Wilt thou go? Thou, whom
he has redeemed by his blood–thou, whom he
has upheld by his power, and fed by his provi-
dence—thou, into whose wounded soul he has
oured the balm of pardoning mercy—thou, whom
#. has adopted into the heavenly family—thou,
whom he has comforted in so many tribulations
and adversities—thou, whose multiplied offences
he has freely and fully pardoned; wilt thou go
away 2— .
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 gracious master—a more power-
ful Redeemer—a more suitable Saviour P Thou
alone hast the words of eternal 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
going? 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 happiness 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, eyyazaaey, by
the evidence of thy miracles, that thou art the
Christ, the promised Messiah. Åno pe bely-
Faë ano picen pac pu eanc Dnipt Irober
Sunu, And we belfäth and witen that thu eart
Crist Godes Son. Anglo-Saxon. How near is the
ymother to the daughter tongue !
Instead of Christ the Son of the living God,
some excellent MSS. BCDL, and others, read :
W’ſ I, I, ( 66 ) #
ayto: row 9eov, the Holy One of God; and this
reading. Griesbach has received into the text,
leaving out row & ov'ror, the living. Xgusoe and a yto:
convey nearly the same meaning; but the HEthi-
opic, as usual, retains both. Tov Čavºroc is omit
ted by BCDL, H, the Coptic, Sahidic, Armenian,
latter 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 be-
lieve in my name, and chosen you to be my dis-
ciples, and the propagators of my doctrine *
nevertheless one of you is a devil, or accuser, en-
listed 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] Ouros yag nA, exagy avºrov
zragačić'oval, he who was about to deliver him up
By referring to this matter so often, did not our
blessed Lord intend to warn Judas P. Was not
the evil fully exposed to his view P and who dare
say that it was impossible 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 Master's feet, .
acknowledged 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 disci-
ples to depart at the commandment of the Lord,
though the storm was great, and the wind contra-
ry. It was their duty to tug at the oar, expect-
ing 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
temptation, 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 quickly
convinced and converted. “Alas,” says one, “I
see no fruit of my labour; no return of my pray-
ers 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 :
5&t
Jesus continues in Galilee
2. When a man forsakes the living God, and
gives way to avarice, which * to have been
the case with Judas, he is fit for any º
which Satan may choose to employ him. Be-
ware 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 millions
since 2 . 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 incessantly long after these things, and
thérefore are covetous. While a man watches
unto prayer, and abides in the love of Christ
Jesus the Lord, so long he is safe, for he is con-
tented with the lot which God has given him in
&
ST. JOHN. .
on account of the Jews.
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 affectionate-
ly. Because the ointment that º 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 ex-
cesses and miseries the love of money may
lead, God alone can comprehend. If any man
. the world, the love of the Father is not in
III].
& ‘’
CHAPTER VII.
Jesus continues in Galilee, 1.
He goes up, and the Jews seek him at the feast, 10–13.
He is desired to go to the feast of Tabernacles, 2–5. His answer, 6–9.
He teaches in the temple, 14–24. The Jews
are confounded by his preaching, 25–27. He continues to teach ; they wish to slay him, 28–30. JMany
ºf the people believe on him, 31.
preaching on the last day of the feast, 37–39.
The Pharisees murmur, and our Lord reasons with them, 32–36. His
The people are greatly divided in their opinions concern-
ing him, 40–44. The officers who were sent by the Pharisees to take him, return, and because they did
not bring him, their employers are offended, 45–49. Nicodemus reasons with them, 50–53.
*, *, *, A FTER these things Jesus
#&#. A walked in Galilee: for he
-** – would not walk in Jewry, "be-
a Ch. 5. 16, 18.
cause the Jews sought to kill *.*.*.*.
him. - An. Olymp.
2 ” Now the Jews? feast of -8°º º-
b Ley. 23. 34.

NOTES ON CHAPTER VII.
Verse 1. After these things], St. John passes
from the preceding discourse of our Lord, which
he delivered a little before the pass-over, chap.
vi. 4. to the Feast of Tabernacles, which happen-
ed six months after, and thus omits many things
mentioned by the other evangelists, which our
blessed Lord said and did during that time. He
had already gone over Galilee four or five 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 ov
22g uxºv táovatay, he had not authority, or liberty
to walk, &c. That is, he was no longer tolerated,
and could not preach publicly in Judea, but at
the risk of his life. He found greater scope for
the exercise of his important ministry in Galilee
than in Judea, as the chief priests, &c. were con-
tinually plotting his death.
Verse 2. Feast of Tabernacles] This feast was
celebrated on the fifteenth day of the month Tisri,
answering to the last half of our September, and
the first § of October. This month was the
scwenth of the ecclesiastical, 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 tents in
the wilderness. It was one of the three solemn
annual feasts in which all the males were obliged
by the law to appear at Jerusalem.
This feast was celebrated in the following man-
ner. All the people cut down branches of palm-
trees, willows, and myrtles, (and tied them toge-
ther with gold and silver cords, or with ribands
which they carried with them all day, took them
*.*.*...)
*}.< *. •
into their º , 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 re-
presents the saints standing before the throne,
with palm branches in their hands, singing, Sal-
vation to God, &c. On the seventh day of the
feast, they went seven times round the altar, and
this was called Hosanna rabba, the great Hosan-
na. See the notes on Matt. xxi. 9. But the
ceremony at which the Jews testified most joy,
was that of powring 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
poured this water mingled with wine upon it, the
people all the while singing with transports of
joy, Isai. xii. especially 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 offered as a burnt-offering, thirteen calves,
two rams, and fourteen lambs, with the offerings
of flour and the libations of wine, that were to ac-
company them. They offered also a goat for a
sin-offering. On all the succeeding 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 solemni-
ty than the rest, they offered but one calf, one
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
Jesus attends the feast.
A. M. 4038. Tabernacles was at hand.
A. D. 29. º -
A. jiyº. 3 * His brethren therefore said
–88 tº unto him, Depart hence, and
go into Judea, that thy disciples also may
see the works that thou doest.
4 For there is no man that doeth any
thing in secret, and he himself seeketh to
be known openly. If thou do these things,
show thyself to the world.
(5 For "neither did his brethren believe
in him.)
6 Then Jesus said unto them, “My time
is not yet come: but your time is alway
ready.
CHAP. VII.
The Jews seek him.
7 * The world cannot hate A. M. 4033.
e \. A. D. 29.
you ; but me it hateth, “be- A. §iyº.
cause I testify of it, that the -8° E.
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.
11 T Then & the Jews sought him at the
feast, and said, Where is he 7
* Matt. 12.46. Mark 3. S1. Acts 1. 14.—b Mark 3. 21.—c Ch. 2.
4. & 8. 20. Ver. 8, 30.
d Ch. 15. 19.-c Ch. 3. 19.--ſ Ch. 8. 30. Ver. 6.
g Ch. 1 1. 56.
-- -º-
the temple the first-fruits of their latter crops, or
of those things which come latest to º:
During the feast, the 113th, 114th, 115th, 116th,
117th, 118th, and 119th Psalms were sung. Leo
of JModena says, that though Moses appointed 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 com-
plete the reading of the Pentateuch. See Cal-
net's Com. and Dict. and Father Lamy. For the
taw relative to this institution, see Lev. xxiii. 39,
40. &c. and the notes there; and Numb. xxix.
16, &c. #
Verse 3. His brethren—said]. It is generally
supposed, that these were the children of the sis-
ters 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 evange-
list 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 Joseph
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 virginity of Mary: and in this respect,
without any reason, several Protestants 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 particular family. See Gen.
xxxi. 32, 46.
That thy disciples also may see] That is, the
disciples which he had made two years and six
months befºre, at the pass-over: chap. ii. 23.
Verse 4& No man that doeth any thing in se-
cret, &c.; They took it for granted, that Christ
was influenced by the same spirit which them-
selves félt; and that therefore he should use eve-
ry opportunity of exhibiting himself to the public,
that he might get into 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, “It is too little to em-
ploy 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 nation assembled at this feast, work
thy miracles, and get thyself a name.”
erse 5. JWeither did his brethren believe in
him.]. They did not receive him as the promised
JMessiah : but having seen so many of his mira-
cles, they could not but consider him as an emi-
ment prophet. They supposed that if he were the
Messiah, he would wish to manifest himself as
such to the world; and because he did not do so,
they did not believe that he was the salvation of
Israel.
Verse 6. JMy time is not yet come] It is proba-
ble 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 suffer-
ing is not yet come : as ye are still in friendship
with the world, ye need not be under any appre-
hension of danger: ye may go when ye please.
The first sense l think is the best.
Verse 7. The world cannot hate you] The Jews
will not persecute you, because ye are in their
sentiments and interests. Ye also expect a world-
ly Messiah.
But me it hateth] Because I condemn its in-
justice, 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 & woa/wo: frequently
occurs in this Gospel. See on chap. xvii.
Verse 8. 1 go not up yet unto this |ſ. Por-
phyry accuses our blessed Lord of falsehood, be-
cause he said here, I will not go to this feast, and
et afterward he went : and some interpreters
Hºwe made more ado than was necessary, in order
to reconcile this seeming contradiction. To me
the whole seems very simple and plain. Our Lord
did not say, I will not go to this feast; but mere-
ly, I go not yet, ovzra, or am not going, i. e. 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 Jerusalem till the middle of the
feast, ver, 14. i. e. till the feast had been begun
four days. He might also be unwilling 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 con-
course of people being now past, he went ºp also.
Verse 11. Then the Jews sought him] By Jews
here are to be understood the scribes, Pharisees,
and rulers of the people, and not the inhabitants
523

He teaches in the temple
A.M. º. 12 And ºthere was much mur-
A. j. muring among the people con-
9|| 1: cerning 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'
ST. JOHN.
tº: 3.
&
and vindicates his doctrine.

16 Jesus answered them, and *, *, *.
said, ‘My doctrine is not mine, A. ºlymp.
but his that sent me. CC'ſ 1: .
17 & If any man will do his will, he shall
know of the doctrine, whether it be of
God, or whether I speak of myself.
18 h He that speaketh of himself seek-
eth his own glory: but he that seeketh
his glory that sent him, the same is true,
and no unrighteousness is in him.
19 "Did not Moses give you the law,
and yet none of you keepeth the law "
* Why go ye about to kill me?
a Ch. 9. 16. & 10. 19.—b Matt. 21. 46. Luke 7. 16. Ch. 6. 14.
Ver. 40.-c Ch. 9. 22. & 12.42. & 19. 38.-d Matt. 18.54. Mark 6.
2. –Luke 4. 22. Acts 2.7.-e Or, learning.—f Ch. 3. 11. & 8. 28.
& 12.49. & 14. 10, 24.—g Ecclus. 21. 11. Ch. 8.43.—h Ch. 5.41.
& 8.50,—l Exod. 24. S. Deut. S3. 4. John 1: 17. Acts 7. 38.--
k Matt 12, 14. Mark 3. 6. Ch. 5. 16, 18. & 10, 31, 39. & 11. 53.
of the province 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
multitude were divided in their opinions concern-
ing him: those who knew him best, said, He is a
good man. Those who spoke according to the
character given him by the priests, &c. said,
JWay; but he deceiveth the people.
spoke evil of him, spoke out, because 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 slander
are among the privileged orders; they stalk abroad
with their thousand brazen mouths, and blast the
reputation of the followers of God. Benevolence
and candour are only on sufferance; and a whis-
per in secret, is the most they are permitted to
give in behalf of Christ and his followers, whose
jaws and maxims condemn a vicious world, and
gall 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 excelled. No person ever spoke with
more grace and dignity, nor 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, nor
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
learning, of which they themselves professed to
be the sole teachers.
Verse 16. JMy doctrine is not mine] Our blessed
Lord, in the character of Messiah, might as well
say, JMy 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,
Those who
* -
that he was the promise,JMessiah; the very per-
4
w
son on whom, according to the prophet, (Isai. xi.
2.) the Spirit of Jehovah—the Spirit of wisdom,
counsel, understanding, might, and knowledge,
should rest.
Verse 17. If any man will do his will, &c.] 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 pre-
cepts contrary to the nature, perfections, and glo-
ry of God; or to the present or eternal welfare of
men ; then ye shall be at liberty to assert, that
my doctrine is humanſ and erroneous, and God has
not sent me. But if, on the contrary, ye find that
the sum and substance of my preaching 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
JMessiah promised to your fathers.
Verse 18. He that speaketh of himself, . I
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 promote my secular interests,
then reject me as a deceiver and as a false pro-
phet. 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 perfection
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, ºthere is
no falsehood in him. So the word adutta should
be translated here; and it is frequently used by
the Septuagint for npsy sheker, a lie, falsehood, &c.
See in Psal. lii. 3. cxix. 29, 69, 104, 163. cxliv. 8.
This is its meaning in Rom. ii. 8. where adukuz,
falsehood, is put in opposition to axºSeta, truth.
Verse 19. Did not JMoses give you the law, &c.]
The scribes and Pharisees announced our Lord
to the multitude as a deceiver, and they grounded
their calumny 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 prophet. Now they insinuated,
that the interests of religion º: him to be
put to death, 1. As a violator of the law; and 2.
2 * *
tº,
Christ vindicates himself
A. M. º. 20 The people answered and
A. §: said, “Thou hast a devil: who
99" tº goeth about to kill thee ?.
21 Jesus answered and said unto them,
I have done one work, and ye all marvel.
22, b Moses therefore gave unto you cir-
cumcision; (not because it is of Moses,
* but of the fathers;) and ye on the Sab-
bath-day circumcise a man.
CHAP. vii.
of having broken the law.
23 If a man on the Sabbath. º.º.
day receive circumcision, "that * #.
the law of Moses should not be -8°º E-
broken; are ye angry at me, because “I
have made a man every whit whole on
the Sabbath-day ?
24 “Judge not according to the appear-
ance, but judge righteous judgment.
25 Then said some of them of Jerusa-
a Ch. 8.48, 52. & 10. 20.-b Lev. 12. 3.-c Gen. 17. 10.—d Or,
without breaking the law of JMoses.
e Ch. 5. 8, 9, 16.-fl)ent. 1. 16, 17. Prov. 24. 23. Ch. 8. 15.
James 2. 1.
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 circum-
cise a child on the Sabbath, which requires much
more bustle, and is of much less use than what I
have done to the infirm man. But if you think
you do not violate the law by circumcising a child
on the Sabbath; how can you condemn me for
having cured one of yourselves, who has been
afflicted thirty and eight years 2 If you consider
my conduct with the same eye with which you
view your own, far from finding any thing crimi-
nal in it, you will see much reason to give glory
to God. Why therefore go ye about to kill mé,
as a transgressor of the law, when not one of
2/ourselves keep it 2
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 therefore, 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 Codez
Cyprius (K,) four others, and the margin of the
latter Syriac, attribute this answer to the Jews,
i. e. those who were seeking his life. If the read.
ing, therefore, of 61 Iowa'atou, the Jews, be received
instead of 6 0xxos, 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 righte-
ousness. Malice and envy are ever active and
indefatigable, leaving no stone unturned, no mean
unused, that they may ruin the object of their re-
sentment. See the note on ver, 26.
Verse, 21... I have done one work.] That of
ºuring the impotent man, already referred to.
See chap. v. 9.
*And ye all marvel.] Or, ye all marvel because
ºf this. Some have £ia roviro, in connexion with
*aukačere, 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 connexion
in which it is thus placed. Proofs of this con-
struction, Kypice gives from Themistius, Strabo,
and AEliam. TAll the eminent critics are on the
side of this arrangement of the words.
Verse 22. But of "...] That is, it came
from the patriarchs. ircumcision was not, pro-
perly speaking, one of the laws of the Mosaic
institution, it having been given at first to Abra-
ham, and continued among his posterity till the
giving of the law : Gen. xvii. 9, 10, &c.
Ye—circumcise a man.] That is, a male child:
for every male child was circumcised when eight
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 circumcision to take place
at that time, Lev. xii. 3. From this and several
other circumstances, it is evident, that the keep-
ing 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 law, founded 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 }.
not defer the circumcising of your children to the
ensuing day, when the eighth day happens to be
a Sabbath? which is a matter of infinitely less
consequence, than the restoration of this long-
afflicted man.
Verse 23. Every whit whole] The law of cir-
cumcision 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 Sab-
bath-day, for the reason already alleged, surely
the other had stronger reasons to recommend it.
Some think that the original words, oxoy aySgo-
zroy, 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 mi-
racle the greater, and shows still more forcibly
the necessity of doing it without delay.
Battier ap, Wets. supposes, that instead of oxov,
20xoy should be read—I have made a MAIMED
man whole: but there is no countenance for this
reading in any of the MSS. Versions, or Fa-
thers.
Verse 24. Judge not according to the appear-
ance] Attend to the law, not merely in the letter,
“but in its spirit and design. Learn that the law
which commands 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 impres-
sion 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 best, where you
have no certain proof to the contrary,
525
The Pharisees and chief priests
A; M.4º. lem, Is not this he whom they
A. D. 29. *
An olymp. seek to kill ?
–88 E 26 But, lo, he speaketh boldly,
and they say nothing unto him. * Do the
rulers know indeed that this is the very
Christ
27 ° Howbeit we know this man whence
he is ; but when Christ cometh, no man
knoweth whence he is.
28 Then cried Jesus in the temple as
he taught, saying, “Ye both know mé,
and ye know whence I am : and "I am
not come of myself, but he that sent me
* is true, whom ye know not.
a Ver. 48.—b Matt. 13, 55. Mark 6. 3. Luke 4. 22.-c See Ch.
8. 14. & 8. 28. & 14. 7-d Ch. 5. 43. & 8.42.-e Ch. 5. 32. & 8.
26. Rom. 3. 4.—f Ch. 1. 18. & 8. 55.-g Matt. 11. 27. Ch. 10. 15.
ST. JOHN.
send officers to take him.
29 But & I know him: for I am A. M. 4083.
from him, and he hath sent me. *. ºr.
30 T Then * they sought to -8°E lº-
take him: but "no man laid hands on him,
because his hour was not yet come.
31 And * many of the people believed
on him, and said, When Christ cometh,
will he do more miracles than these which
this man hath done?
32 The Pharisees heard that the people
murmured such things concerning him;
and the Pharisees and the chief priests
sent officers to take him.
33 T Then said Jesus unto them, ' Yet
h Mark 11. 18. Luke 19, 47. & 20. 19. Ver. 19. Ch. 8. 37.-
ı Ver. 44. Ch. 8. 20.-k Matt. 12. 28. Ch. 8. 2. & 8. S0-1 Ch.
13. S8. & 16. 16.
Verse 26. That this is the very Christ]. In most
of the common printed editions, axn&ac, is found,
the vFRY. Christ; but the word is wanting in BD
KLTX. twenty-two others, several editions; all
the Arabic, Wheelock's Persic, the Coptic, Sa-
hidic, Armenian, Slavonic, Vulgate, and all the
Itala but one; Origen, Epiphanius, Cyril, Isidore
Pelusian. and JNonnus. #. § Bengel,
and Griesbach, decide against it Bishop Pearce
says, I am of opinion that this second axnsas, in
this verse, should be omitted, it seeming quite
unnecessary, if not inaccurate, when the words
&amsar syvoo'ay had just preceded it.
Calmet observes, that the multitude which heard
our Lord at this time, was composed of three dif-
ferent classes of persons. 1. The rulers, priests,
and Pharisees, declared enemies of Christ. 2.
The inhabitants of Jerusalem, who knew the sen-
timents of their rulers concerning him. 3. The
strangers, who from different quarters had come
up to Jerusalem to the feast, and who heard
hrist attentively, being ignorant of the designs
of the rulers, &c. against him.
Our Lord addresses himself in this discourse
principally 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 themselves, and not knowing that
others had. And the Jews of Jerusalem were
those, who knowing the disposition of the rulers,
and seeing Christ speak openly, no man attempt-
ing to seize him, j each other in the fore-
going words: Do the rulers know indeed that this
is the Christ 2 imagining that the chief priests,
&c. had at last been convinced that Jesus was the
Messiah.
Verse 27. JWo man knoweth whence he is...] The
generality of the people knew very well that the
Messiah was to be born in Bethlehem, in the
city, and of the family of David; see ver. 42. But
from Isaiah liii. 8. Who shall declare his genera-
tion ? they probably thought that there should be
something so peculiarly mysterious in his birth,
or in the manner of his appearing, 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 be-
gan to preach, no man should know where he had
been hidden, and whence he had come. The Rab-
bins have the following proverb: Three things
come unexpectedly, 1. A. jºins found by chance,
he knew that the Pharisees had desigde
2. The sting of a scorpion: and 3. The JMessiah.
It was probably in reference to the above that the
people said, no man knoweth whence he is. How-
ever, they might have spoken this of his parents.
We know that the Messiab is to be born in Beth-
lehem, of the family of David; but no man can
know his parents; therefore they rejected him:
chap. vi. 42. Is not this Jesus, the son of Joseph,
whose father and mother we know?
Verse 28. Yeboth know me, and ye know whence
I am] Perhaps they should be read interroga-
tively; do ye 60th know me, and know whence I
am 2 Our Lord takes them up on their own pro-
fession, and argues from it. Since you have got
so much information concerning me, add this to
it, to make it complete; viz. that I 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 excellence
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,
therefore it is that this testimony is disregarded.
Verse 29. But I know him: for I am from him]
Instead of sigt, I am, some editions, the Syriac
Hieros, read sign, I came, according to the Attics.
JNonnus confirms this reading by paraphrasing the
word by exhavşa, I came. As the difference be-
tween the two words lies only in the accents, and
as these are not found in ancient MSS. it is un-
certain which way the word was understood .
them: nor is the matter of much moment; bot
words amount nearly to the same meaning, and
eizu 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 mi-
racles to cease for between four and five hundred
years, and that John the Baptist himself had not
wrought any. His miracles, therefore, were a
full proof of his divine mission. tº
Verse 32. The people murmured such things]
The people began to be convinced that he was
the Messiah, 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: therefore they sent officers to take him.
Verse 33. Yet a little while am I with #. As
to take

Christ teaches the people, and
A.M.4053, a little while am I with you, and
29 o unto him that sent me.
An olymp, then I
991 tº 34 Ye “shall seek me, and
shall not find me: and where I am, thither
ye cannot come.
35 Then said the Jews among them-
selves, Whither will he go, that we shall
not find him 2 will he go unto "the dis-
persed among the “Gentiles, and teach
the Gentiles 7
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 can-
nót come 2. e
a Hos. 5. 6. Ch. 8. 21. & 18. 33.-b Isai. 11, 12. James 1. 1
* Pet. 1. 1.—c Or, Greeks. –d Lev. 28. 36.-e Isa1.55. 1. Ch 6. 35.
Rev. 22. 17.—f Deut 18. 15.-g Prov. 18. 4. Isai. 12. 3 & 44. 3.
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 opportu-
nity of giving this information to the common peo-
ple, who were best disposed towards him, that the
might lay their hearts to his teaching, and profit
by it, while they had the privilege of enjoying it.
The word avºrous, to them, in the beginning of .
this verse, is wanting in BDEGHLMS. more than
eighty others, both the Syriac, later Persic, Cop-
£ic, Sahidic, Armenian, Gothic, Slavonic, Saaron,
most copies of the Vulgate, and the Itala. 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
avºrous here implies, but to the common people,
merely to show that he was not ignorant of the de-
signs of the Pharisees, though they had not yet
been able to put them into practice.
Verse 34, Ye shall seek me,’ and shall not find
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,
ge cannot come ; for nothing that is unholy shall
enter into the new Jerusalem. In this, and the
thirty-sixth verse, sign, I am, is read by several,
dias, I come, as in the twenty-ninth verse, and in
these two last places the JEthiopic, Arabic, three
copies of the Itala, JNonnus, 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 empire which Alexander the Great had
founded in Greece, Syria, Egypt, and Asia Mi-
nor, where the Greek language was used, and
where the Jewish Scriptures in the Greek version
of the Septuagint were read. Others suppose
that the Gentiles 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 ob-
servances, 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 eighthday was more highly esteemed
than any of the others. It is probably to this that
the evangelist refers when he calls the last day
CHAP. VII.
promises the Holy Spirit.
37 "In the last day, that great ºº.
day of the feast, Jesus stood and An ºlymp.
cried, saying, “If any man thirst, —“tº
let him come unto me, and drink.
38 He that believeth on me, as the
Scripture hath said, 8 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 re-
ceive : for the Holy Ghost was not yet
given; because that Jesus was not yet
"glorified.)
40 T Many of the people therefore,
when they heard this saying, said, Of
v,h. 4, 14.—h Isai. 14. 3. Joel 2. 28. Ch. 16. 7. Acts2. 17, 33, 33.
—l Ch. 12. 16. & 16. 7.
the great day of the feast. See the account of
the feast of tabernacles in the note on ver. 2. 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 pro-
ceed, called the people to himself: that by be-
lieving on him, they might be made partakers of
that inestimable benefit.
Verse 38. He that believeth on me, as the Scrip-
ture hath said] He who receives me as the Mes:
siah, according to what the Scripture has said
concerning me; my person, birth, conduct,
preaching, and miracles, being compared with
what is written there, as ascertaining the true
Messiah. Out of his belly—from his heart and
soul; for in his soul shall this Spirit dwell.
Living water.] As a true spring is ever sup-
plied with water from the great deep, with which
it has communication; so shall the soul of the ge-
nuine believer be supplied with light, life, love,
and liberty, and all the other graces of the in-
dwelling Spirit from the indwelling Christ. The
Jews frequently compare the gifts and influences
of the Holy Spirit to water in general—to rain,
fountains, wells, rivers, &c. &c. The Scriptures
abound in this metaphor. Psal. xxxvi. 9, 10.
Isai. xliv. 3, 4. Joel iii. 23.
Verse 39. Was not yet given] Aeſop's/ow, given.
is added by the Codex Vaticanus (B,) the Syriac,
all the Persic, latter Syriac with an asterisk,
three copies of the Slavonic, Vulgate, and all the
Itala but three; and several of the primitive Fa-
thers. This word is necessary to the completion
of the sense.
Certain measures of the Holy Spirit had been
vouchsafed from the beginning of the world to
believers and unbelievers: but that abundant ef-
fusion of his graces, spoken of by Joel, chap. ii.
28. which peculiarly characterised 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 atonement;
and therefore could not come till after his cruci- .
Jixion. 2. It was to supply the place of Christ to
his disciples, and to all true believers; and there-
fore 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
527
º,
The people are divided in their
*** a truth, this is, “the Prophet.
41 Others said, "This is the
s- Christ. But some said, Shall
* Christ come out of Galilee?
42 " Hath not the Scriptures said, That
Christ cometh of the seed of David, and
out of the town of Bethlehem, “where
David was?
43 So there was a division among the
people because of him.
44 And & some of them would have ta-
ken him ; but no man laid hands on him.
45 iſ Then came the officers to the
chief priests and Pharisees ; and they said
An oi mr.
§cº.
ST. JOHN.
opinions concerning him.
unto them, Why have ye not A, M. 40.3.
brought him 2 & º:
46 The officers answered, hNe- - SSE tº
ver man spake like this man.
47 Then answered them the Pharisees,
Are ye also deceived 2
48 ‘Have any of the rulers or of the
Pharisees believed on him
49 But this people who knoweth not the
law are cursed.
51 Nicodemus saith unto them, (“he
that came to Jesus by night, being one
of them,) -
51 * Doth our law judge any man, before
a Deut. 18. 15, 18. Ch. 1. 21. & 6. 14.—b Ch. 4. 42. & 6. 69.—
c Ver. 52. Ch. 1, 46.-d Ps. 132. 11. Jer. 23. 5. Mic. 5. 2. Matt.
3. 5. Luke 2. 4.—e 1 Sam. 16. 1, 4.—f Ver. 12. Ch. 9. 16. & 10.
great prophet, or teacher, spoken of by Moses;
Deut. xviii. 15, which they improperly distin-
ished from the Messiah, 'ver. 41. Some, no
oubt, 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 Galilee, concluded that
he could not be the Messiah. Had they examined
the matter a little further, they would have found
that he had his birth exactly as the prophets had
foretold: but for lack of this necessary examina-
tion, they continued in unbelief, and rejected the
Lord that bought them. Many still |. their
souls nearly in the same way. They suffer them-
selves to be led away by common report, and get-
ting 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 esta-
blished themselves, and still maintain their posts.
Verse 42. Where David was 2] 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] ×xtaga, a
schism, they were divided in sentiment, and sepa-
rated into parties. This is the true notion of 'schism.
Verse 44. Would have taken him] Or, they wish-
ed to seize him. And this they would have done,
and destroyed him too at that time, had they been
wnanimous; 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 remainder thereofthou wilt restrain.
Psa. lxxvi. 10. -
Verse 45. Then came the officers] They had
followed him for several days, seeking for a pro-
per 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 con-
vinced of his innocence, purity, and consummate
wisdom.
Verse 46. JNever man spake like this man.]
Though these officers had gone on the errand of
their masters, they had not entered into their spi-
rit. They were sent to apprehend a seditious
man, and a false prophet. They came where Je-
sus taught; they found him to be a different per-
19.—g Ver, 30.-h Matt. 7. 29.-i Ch. 12. 42. Acts 6. 7. 1 Cor.
1. 20, 26. & 2. 8.-k Ch. 3. 2.-1 Gr. to him.—m Deut. 1. 17. &
17. 8, &c. & 19. 15.
son 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 acknowledged
their own mistake; but these simple people were
not in the secret of their masters' malice. T.
..heard, they felt, that no man ever spoke wit
so much grace, power, majesty, and eloquence.
They had never heard a discourse so affecting and
persuasive. 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—believed 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 love 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 gene-
ral rejected it. They are too much occupied with
this world, to attend to the concerns of the next.
Verse 49. This £º. “O oxxos, this rabble.
The common people were treated by the Phari-
sees with the most sovereign contempt, they were
termedynsn By fim ha-arets, people of the earth ;
and were not thought worthy to have a resurrec-
tion to eternal life. Wagenseil and Schoetgen
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 mas-
ters' good opinion.
Verse 50, JNicodemus being one of them] That
is, a Pharisee, and a ruler of the Jews: see on
ch. iii. 1.
Verse 51. Doth our law judge any man] . Tov
gySeamoy, the man, i. e. who is accused. Perhaps
Nicodemus did not refer so much to anything in
the law of Moses, as to what was commonly prac-
tised among them. Josephus says, Ant. b. xiv.
c. 9. s. 3. That the law has forbidden any man to
be put to death, though wic ed, whless he be first
condemned to die by the Sanhedrim. It was pro-
bably to this law, which is not expressly mention-
ed in the five books of Moses, that Nicodemus
528
.Account of the woman
A. M. 4038, it hear him, and know what he
A. olymp. doeth 2
99% 52 They answered and said
unto him, Art, thou also of Galilee ?
alsai. 9. 1, 2. Matt. 4, 15.
CHAP. VIII.
Search, and look: for * out of **
Galilee ariseth no prophet.
53 And every man went unto
his own house.
Ch. 1. 46. Ver. 41.
taken in adultery.
4083.
. I), 29.
An. Olymp.
CCII. 1.
here alludes. . See, laws, relative to this point,
Deut. xvii. 8, &c. 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
art. Many of the Galileans had believed on
#. which the Jews considered to be a reproach.
Art thou his disciple, as the Galileans are 2
Search, and look] . Examine the Scriptures,
search the public registers, and thou wilt see that
out of Galilee there ariseth no prophet. Neither
the JMessiah, nor any other prophet, has ever pro-
ceeded from Galilee, nor ever can. This conclu-
sion, says Calmet, was false and impertinent:
false, because Jonah was of Gathheper, in Gali-
lee: see 2 Kings xiv. 25. compared with Josh.
xix. 13. The prophet JNahum was also a Gali-
lean, for he was of the tribe of Simeon : and some
suppose that JMalachi 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 au-
thority and influence of Nicodemus in this case
was so great, that the Sanhedrim broke up with-
out 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 dwoll-
Ings.
This verse and the first eleven verses of the fol-
lowing 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 nowhere else found in the sacred
writings. Professor Griesbach leaves the whole
º in the text with notes of doubtfulness.
ost of the modern critics consider it as resting
on no solid authority.
The following, in the left-hand column, is a lite-
ral translation of the whole as it stands in the
Codex Bezae. That on the right, is a connected
view of it from other manuscripts.
John, chap. vii.
From the Codea. Bezae.
Chap. vii. 53. And every
one went to his own house.
Chap. viii. 1. And Jesus
went to the mount of Olives.
2. But he came again early
into the temple, and all the
people came unto him.
3. And the scribes and Pha-
risees brought a woman unto
him, taken in sin; and setting
her in the midst,
4. The priests say unto him,
tempting him, that they might
have an accusation 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 continued ask-
ing, he lifted up himself, and
said unto them, Let him who
is without sin among you, first
Utist a Bloue 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 wo—
man 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 condemn thee ;
go, and from this time sin no
53. viii. 1–11.
From other JMSS.
53. And every one went
away to his own people (ra.
1312 ºvºrov) al. place.
1. And Jesus went out to the
mount of Olives.
2. But very early in the
morning Jesus came again into
the temple, and all the people
came; and having sat down
he taught them.
3. And the chief priests
and the Pharisees bring unto
him a woman taken in adul-
tery; and having set her in
the midst, -
4. They spoke, tempting him,
Teacher, we found this one
committing adultery, in the
very act.
5. And in the law, Moses
* commanded us to stone such ;
What dost thou say concern-
ing her 2
6. But this they spoke tempt:
ing him, that they might find
an accusation against him: bat
he, knowing it, stooped down.
(Al.. bowed down) and wrote
with his finger upon the ground,
seeming as if he did not heat.
(fºl. pretending.) -
7. "But as they continued
asking him, having looked up,
he saith, Let him who is withi-
out 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, (Jil. and hearing
these things they departed one
by one) beginning from the old-
est: and Jesus was left alone.
and the woman in the midst of
them.
10. Jesus therefore looking
up, saw her, and said, Woman,
where are thy accusers? Hath
no one condemned thee 7
11. Then she said, No one,
sir. And Jesus said, Neither
will I, judge thee; go away.
and henceforth sin no more.
more.—See the notes on this account in the following chapter.
CHAPTER VIII.
The story of the woman taken in adultery, 1–11. Jesus declares himself the light of the world, 12. The
Pharisees cavil, 13. Jesus answers, and shows his authority, 14–20. He delivers a second discourse, in
which he convicts them of sin, and foretells their dying in it, because of their unbelief, 21–24. They
question him; he answers and foretells his own death, 25–29. JMany believe on him, in consequence of
this last discourse, 30. To whom he gives suitable advice, 31, 32.
The Jews again cavil, and plead the
nobility and advantages of their birth, 33. Jesus shows the vanity of their pretensions, and the wicked-
ress of their hearts, 34–37. They blaspheme, and Christ convicts and reproves them, and asserts his
divine nature, 48–58.
**, º ESUS went unto the “mount
An Olymp. of Olives.
CCII. 1.
2 And early in the morning he
They attempt to stone him, 59.
came again into the temple, and *.*.*.*.
all the people came unto him; and An ºlymp.
he sat down, and taught them.
CCII, 1.
a Matt. 21. 1. &
24. 3. Mark 11.1.
- NOTES ON CHAPTER VIII.
Verse 3. . .4 woman taken in adultery] Some
of the popish writers say that her name was Sw-
Voy. I. • ( 67 )
sanna; that she was espoused to an old decrepid
man, named JManasseh, ; that she died a saint in
Spah, whither she had followed St. James. These
529
4.
Account of the woman
A. M. 4038. 3 And the scribes and Phari-
A. D. 29. º
An ºlymſ, sees brought unto him a woman
, -88. It taken in adultery; and when
they had set her in the midst, -
4 They say unto him, Master, this wo-
man was taken in adultery, in the very
act. - w
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 Je-
sus stooped down, and with his finger
a Lev. 20. 10. Deut. 22. 22.
accounts the judicious Calmet properly terms
fables.
It is allowed that adultery was exceedingly
common 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 suspected 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 ge-
neral to be punished by stoning. The law simply
says, that the adulterer and adulteress shall be put
to death. Lev. xx. 10. Deut. xxii. 22. The
Rabbins say they were strangled. This they af.
firm 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 daugh-
ter of a priest, she was to be burned alive; Lev.
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 Fºrius 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 husband, 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
mot, and the man because he hath humbled his
neighbour's wife. . As the Pharisees spoke of sto-
ning 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, I do not
condemn thee, i. e. 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.]
Hadour Lord condemned the woman to death, they
might have 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 * people as one-who
5 -
ST. JOHN.
modesty ; and to do it on a principle of º:
f
taken in adultery.
wrote on the ground, as though **, *.
he heard them not. - An Óiymp.
7 So when they continued ask- –&lt; 1.
ing him, he lifted up himself, and said
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, “being con-
victed 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.
b Deut. 17. 7. Rom. 2. 1.-c Rom. 2. 22.
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 be-
fore or after this: and what he wrote at this time,
we know not. On this the pious Quesnel makes
the following reflections. .
“1. Since 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
condemning 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
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.”
Verse 7. He that is without sin], Ayawagºrnºrot,
meaning the same kind of sin; adultery, fornica-
tion, &c. Kypke has largely proved that the verb
apwagºravely is used in this sense by the best Greek
writers. -
Let him #. cast a stone at her.] Or, wbon her,
sºr' auth. The Jewish method of stoning, accord.
ing 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 further 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 ap-
pear to have been always attended to. See Lev.
xxiv. 16. and verse 59, of this chapter.
Verse 9. Being convicted by their own con-
science] So it is likely they were all guilty of
similar crimes.
Beginning at the eldest, even unto the last] Aro
Toy ºrgaſ39tegow, sa's roy taxarov, from the most
honourable to those of the least repute. In this
. the words are undoubtedly to be under-
stood. +
The woman standing in the º But if they
all went out, how could she be in the midst 2 It
is not said that all the people, whom our Lord had
been instructing, went out, but only her accusers:
Christ proclaims himself
*** , 10 When Jesus had liſtéd up
A. olymp. himself, and saw none but, the
–99: " - woman, he said unto her, Wo-
man, where are those thine accusers? hath
no man condemned thee ? -
11 She said, No man, Lord. And Jesus
CHAP. VIII.
the light of the world.

said unto her, “Neithér do I A. M. 4038.
condemn thee: go, and "sin no ſº.
IIMOTE, CCII. I.
12 T Then spake Jesus again unto them,
saying, “I am the light of the world: he
that followeth me shall not walk in dark-
• Luke 9, 56. & 12, 14. Ch. 8, 17–b Ch. 5, 14—e Isai. 49.6, 8,
9. Luke 2. 32. Ch. 1. 4, 5,9. & S. 19. & 9.5. & 12, S5, 36,46.
see ver. 11. The rest undoubtedly continued with
their Teacher.
Verse 11. JWeither do I condemn thee] Bishop
Pearce says, “It would have been strange if Je-
sus, when he was not a magistrate and had not
the witnesses 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 ap-
pears why Jesus avoided giving an answer to the
question of the scribes and Pharisees; and also
how little reason there is to conclude from hence,
that Christ seems in this case not enough to have
discouraged adultery, though he called it a sin.
And yet this opinion took place so early among
the ciº, that the reading of this story was
industriously avoided in the lessons recited out o
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. In 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
robably marked in the MSS. as a portion not to
§. 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 Wet-
stein and Griesbach. After weighing what has
been adduced in favour of its authenticity, and
seriously considering its state in the MSS. as ex-
hibited in the War. Lect. of Griesbach, I must
confess, the evidence in its favour does not ap-
pear to me to be striking. Yet I by no means
would have it expunged from the text. Its ab-
sence from many MSS. and the confused manner
in which it appears in others, may be readily ac-
counted for on the principles laid down by Bishop
Pearce above. It may however be necessary to
observe, that a very perfect connexion subsists
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 au-
thority. 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.
erse 12. Then spake Jesus again unto them]
Allowing 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 Pharisees; and now having
dismissed them and the woman also, he resumes
his discourse. -
I am the light of the world] The fountain,
whence all intellectual light and spiritual under-
standing proceed; 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, thou commandest
us to light lamps to thee, yet thou art THE LIGHT
of THE world ; and with thee the light dwell-
eth.” 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 a light as brings and supports life.
The sun, the fountain of light, is also the fountain
of life : by his vivifying influences, all things
live—neither animal nor vegetative life could ex-
ist, were it not for his influence. Jesus, the Sun
of righteousness, Mal. iv. 2. is the fountain of all
spiritual and eternal LIFE. 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 two words) of that second
Spencer, Phinehas Fletcher: speaking of the
conversion of a soul to God, he says:
“New LIGHT new LovE, new LovE new LIFE
hath bred :
A LIFE that lives by LovE, and loves by LIGHT ;
A LovE to him, to whom all LovEs are wed;
A LIGHT, to whom the sun is darkest night:
Eye's LIGHT, heart's LovE, soul's only LIFE he is:
LiFE, soul, love, heart, LIGHT, eye, and all are his:
He eye, LIGHT, heart, LovE, soul; He all my joy
and bliss.”
PURPLE ISLAND, Can. I. v. 7.
Some suppose that our Lord alludes to the cus-
tom 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 ob-
served, that the Jews added # ninth day to this
feast, which day they termed, The feast of joy for
the law; and on that day they were accustomed
to take all the sacred books out of the chest where
they had been deposited, and put a lighted candle
in their place, in allusion to Prov. vi. 23. For
the commandment is a LAMP, (or CANDLE) and the
law is life; or to Psal. cxix. ii.5. Thy word is a
LAMP winto my feet, and & LIGHT unto my path.
If this custom existed in the time of our Lord, it
is most likely that it is to it he here alludes; as it
must have happened about the same time in which
these words were spoken. See Buxtorf. Synagog.
Jud. c. xxi.
As the Messiah was frequently spoken of by
the prophets under the emblem of light, see Isai.
lx. i. 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, I am
the light of the world. •xx. W
The Rabbins think that the Messiah is integ.
53?
The Jews cavil, and
Azºº ness, but shall have the light of
An. Olymp." life.
—Sºlº- 13 The Pharisees therefore
said into 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.
15 ° Ye judge after the flesh; "I judge
Il O Iſlatile
16 And yet if I judge, my judgment 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 I am one that bear witness of my-
a Ch. 5. 31.-b See Ch. 7. 23. & 9. 29.-c Ch. 7. 24.—d Ch. 3.
17. & 12.47. & 18. S6.—e Ver. 29. Ch. 16. S2.-f Deut. 17. 6. &
19. 15. Matt. 18. 16. 2 Cor. 13. 1. Heb. 10. 28.
in Geri. i. 4. 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 P God answered, For him who shall
subdue thee, and overwhelm thee with confusion.
Satan rejoined, Lord of the universe, show that
erson to me. God said, Come and see him.
hen he saw him, he was greatly agitated, and
ſell upon his face, saying, Truly, this is the Mes-
siah, who shall cast me and idolaters into hell.”
Yalcut Rubeni, 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 destroyed in the
world, and the kingdom of light and life establish-
ed. See several similar testimonies in Schoetgen,
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 irrefragable 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
hi
III]. e
Verse 15, Ye judge after the flesh] Because I
appear in the form of man, judging from this ap-
pearance, ye think I am but a mere man—pay
attention to my teaching and miracles, and ye
shall them see, that nothing less than infinite wis-
dom and unlimited power could teach and do
what I have taught and performed. Our Lord
speaks here exactly in the character of an ambas-
sador. Such a person does not bring a second with
him to vouch his truth; his credentials from his
king ascertain his character; he represents the
king's person. So our Lord represents the Fa-
ther as bearing witness with him. The miracles
which he wrought, were the proof from heaven
ST. JOHN.
Christ confutes them,
self;"and 5 the Father that sent ***.
me beareth witness of me. An. §.
19 Then said they unto him, -8°E lº-
Where is thy Father? Jesus answered, ºye
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
treasury, as he taught in the temple: and
* no man laid hands on him; for "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.
22 Then said the Jews, Will he kill
himself? because he saith, Whither I go,
ye cannot come.
g Ch. 5. 37.-h Ver. 55. Ch. 16. 3.-1 Ch. 14. 7.-k Mark 12.
41.-l Ch. 7. 30.-In Ch. 7. 8.-n Ch. 7. 34. & 18. 33.-o Ver,
24.
that he was the promised Messiah ; these were
the great seal of all his pretensions.
Verse 19. Ye neither know me, &c.] Ye know
neither the Messiah, nor the God that sent
him.
If ye had known me] If ye had received my
teaching, ye would have got such an acquaint-
ance 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, JNo man
hath seen God at any time: the only-begotten Son,
who lay in the bosom of the Father, he hath DE-
cLARED him. The nature and perfections of
God never can be properly known, but in the
light of the Gospel of Jesus Christ. It is wor-
thy of remark, that in all this discourse, our
blessed Lord ever speaks of the Father and him-
self as two distinct persons. Therefore the Fa-
ther 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
subsist between them.
Verse 20. The treasury] Lightfoot observes
from the Rabbins that the treasury was in what
was called the court of the women—that there
were thirteen chests in it; in the thirteenth only
the women were permitted to put their offerings.
Probably the other twelve were placed there in
reference to the twelve tribes; each perhaps in-
scribed with the name of one of Jacob's twelve
SOITS,
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 him-
self 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 be-
fore. See chap. vii. 34.
Ye shall seek me] When your calamities come
upon you, ye shall in vain seek for the help of the
Messiah, whom ye now reject, and whom ye shall
shortly crucify.
Verse 22. #in he kill himself?] They now un-
derstood that he spake concerning his death: but
before, chap. vii. 35. they thought he spoke of go-
ing to some of the Grecian provinces, to preach
to the dispersed Jews,

532
and condemns their unbelief.
A. M.40as. 23 And he said unto" them,
e ID. 29. -
& ëi. * Ye are from beneath; I am
–991 tº from above: * ye are of this
rld; I am not of this world.
34 c I said therefore unto you, that ye
shall die in your sins: " 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 be-
ginning. -
26 I have many things to say and to
judge of you : but “he that sent me is
true: and "I speak to the world those
things which l have heard of him.
27 They understood not that he spake
to them of the Father.
CHAP. VIII.
Many believe on him.
28 Then said Jesus unto them, *, *, *.
When ye have Élifted up the A. Giyº.
Son of man, "then shall ye –ººt *-
know that I am he, and that I do nothing
of myself; but “as my Father hath taught
me, I speak these things. . . .
29 And he that sent me is with me :
* the Father hath not left me alone;
" for. I do always those things that please
him.
30 As he spake these words, * many be-
lieved on him.
31 T Then said Jesus to those Jews
which believed on him, If ye continue in
my word, then are ye my disciples indeed;
32 And ye shall know the truth, and
P the truth shall make you free.
a Ch. 3. 31.-b Ch. 15. 19. & 17. 16. 1 John 4. 5.-c Ver. 21.
—d Mark 16. 16.—e Ch. 7, 28.-f Ch. 3, S2. & 15, 15.-g Ch. 3.
14. & 12. S2.-h Rom. 1. 4.—i Ch. 5. 19, 30.
Verse 23, Ye are from beneath] Ye are capa-
ble 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 ma-
ny of them afterward, to escape famine, &c. put
an end to their own lives. -
Verse 25. Who art thou?] This marks the in-
dignation of the Pharisees—as if they had said:
Who art thou that takest upon thee to deal out
threatenings in this manner against us 2
Jesus saith unto them, Even the same that Isaid
into you from the beginning.] Rather, Just what
I have already told you, i. e. that I am the light ſ
the world—the Christ, the Saviour of mankind.
There are a variety of renderings for this verse
among the critics. . Some consider, rhy agxny
(which makes the principal difficulty in the text)
as the answer of our Lord. Who art thou? I am
ºrny agxhv, the ‘. the supreme; and have there-
fore a right to judge, and to execute judgment.
But if our Lord had intended to convey this
‘meaning, he would doubtless have said # Agx”, or
& Agxov, and not ‘rmy agxny, in the accusative
case. This mode of reading appears to have been
followed by the Vulgate, some copies of the Itala,
and some of the Fathers : but this construction
can never be reconciled to the Greek text.
Others take rhy agxny as an adverb, in which
sense it is repeatedly used by the best Greek
writers, and connecting the 25th with the 26th
verse, they translate thus: I have indeed, as I
Assure you, many things to say of you, and to
condemn in you. See Wakefield. Raphelius takes
up the words nearly in the same way, and defends
his mode of exposition with much critical learn-
ing; and to him I refer the reader. I have given
it that meaning, which I thought the most simple
and plain, should any departure from our own ver-
sion be thought necessary: both convey a good
and consistent sense.
, Verse 26. I have many things to say and to
judge of you]. Or, to speak ;to condemn, &c.
I cºuld speedily exposé 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 un-
belief of your hearts: and show, that these are
the reasons why I say you will die in your sins:
k Ch. 3. 1 1.-1 Ch. 14. 10, 11.-m Ver. 16.—n Ch. 4. 34. &
5. 30. & 6. 38.-o Ch. 7. 31. & 10. 42. & 11. 45.-P. Rom. 6. 14,
18, 22. & 8. 2. James 1. 25. & 2. 12.
but these will all appear in their true light, when,
after you have crucified me, the judgments of
God shall descend upon … : :onsume you.
He that sent me is true] Whatever he hath spo-
ken 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 judg-
ments that shall follow. To be lifted up, is a
common mode of expression among the Jewish
writers, for to 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 de 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 follow-
ing scriptures 2 Sacrifice and offering thou didst
not desire: my ears hast thou opened, (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. I delight to do thy will,
O my God! thy law is in my heart. Psal. xl. 6,
7, 8.
Verse 30. As he spake these words, many be-
lieved on him.] The same sun that hardens the
clay, softens the wax. This discourse, which
proved the savour of death unto death to the ob-
stinate 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. .
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 a
maxim of the Jews, “that no man was free, but
he who exercised himself in the meditation of the
Law.” No man is truly free, but he in whose
heart the power of sin is destroyed, and who has
received the Spirit of adoption §: which he
533
, º& -
*::::. -
The Jaws was of
A.M., 4:3, 33 T They answered him, a We
A. D. 29.
An olymp. be Abraham's seed, and were
Sºlti- 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.
36 “If the Son therefore shall make you
free, ye shall be free indeed. ,
37 I know that ye are Abraham's seed;
but “ye seek to kill me, because my word
hath no place in you. -
ST. JOHN.
being Abraham’s seed.
38 ‘I speak that which I have Aſſº, º,
seen with my Father: and ye Ajº.
do that which ye have seen with -ºº ºl
your father. #
39 They answered and said unto him,
* Abraham is our father. Jesus saith
unto them, "If ye were Abraham's chil-
dren, ye would do the works of Abra-
ham.
40 " But now ye seek to kill me, a man
that hath told you the truth, k which I
have heard of God: this did not Abra-
ham.
41 Ye do the deeds of your father.
a Lev. 25. 42. Matt. 3.9. Wer. 39.-b Rom. 6. 16, 20. 2 Pet.
2. 19.-c Gal. 4. 30.-d Rom. 8. 2. Gal. 5. 1.—e Ch. 7. 19. Ver,
40.-f Ch. 3. 32. & 5. 19, 30. & 14. 10, 24.—g Matt. 3. 9. Ver.
33.−h Rom. 2. 28. & 9. 7. Gal. 3. 7, 29.-i Wer. 37.-k Ver. 26.
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 great-
est liberty. -- -
Verse 33. They answered] That is, the other
Jews who had not believed—the carping, cavil-
ling 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 asser-
tion 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, under the Persians, under
the JMacedonians, and under the Romans. But
those who are not under the influence of the truth
of God, will speak and act according to the in-
fluence 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.
º, *these propositions had a faint shadow of
truth.
Verse 34. Whosoever committeth sin, is the ser-
want of sin.] Or, Jouxo; earl, &c. 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, JWow the slave abideth not in the
family. . As if Jesus had said: . And now that I
am speaking of a slave, I will add one thing more,
viz. a slave has no right to any part of the inhe-
zitance in the family to which he belongs; but
the son, the legitimate son, has a right. He can
make any servant of the family free, though no
slave can. He can divide or bestow the inherit-
ance as he pleases. Our Lord seems here to re-
fer 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. viii. 17. and see Bishop
Pearce's paraphrase.
Verse 37. JMy 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 them;
the word of life has no influence over you; and
how can it, when }. 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
againstit; but to persecute and endeavour to de-
tl.
stroy those who ſº 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. When a man
shuts his heart against it by his passions, he at the
same time opensit to all sorts of crimes. Quesnel.
. From this whole period, says Dr. Lightfoot, it
is manifest that the whole tendency of our Sa-
viour'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
H. which I have received from the bosom of
OCl. - wº
Ye do that which ye have seen] . Instead of ºzga-
wars, ye have seen, I think we should read halow-
itzre, ye have heard, on the authority of BCKL.
jifteen others; Coptic, JEthiopic, Armenian, latter
yriac in the margin ; 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 word
that was with God from etermity. The Jews did
not see, they only felt and heard their father the
devil. It is the interest of Satan to keep himself
out of sight, and to work in the dark.
Verse 39. If ye were Abraham's children]
Griesbach reads ess, ye are, instead of mºre, ye were,
on the authority of BDL. Vulgate, four copies of
the Itala; Origen, and Augustin. q
Ye would do the works of Abraham.] As the
son has the nature of his father in him, and natu-
rally imitates him; so if ye were the children of
Abraham, ye would imitate him in his faith, obe-
dience, and uprightness; but this ye do not, for
ye seek to kill me—ye are watching for an op-
portunity to destroy me, merely because I tell
you the truth: Abraham never did anything like
this; therefore, you have no spiritual relationship
to him.
Verse 41. Ye do the deeds of your {: You
have certainly another father than Abraham ; one
who has instilled his own malignant nature into
The Jews proved to be the .
A, M. º. Then said they to him, We be
Aº not born of fornication; "we
–98 tº 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;
"neither came I of myself, but he sent me.
43 * Why do ye not understand my
speech 2 even because ye cannot hear my
word.
44 Ye are of your father the devil, and
CHAP. VIII.
children of the wicked one.
the lusts of your father yewill do. Axº.
He was a murderer from the be- An olymp.
ginning, and * abode not in the -ºtt-
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
believe me not. - .
46 Which of you convinceth me of sin 2
And if I say the truth, why do ye not be-
lieve me? - -
a Isai. 63. 16. & 64.8. Mal. i. 6.—b 1 John 5. 1.-c Ch. 16. 27. &
17. 8, 25.
d Ch. 5.43. & 7.28, 29.-e Ch. 7. 17.—f Matt. 13. 38. 1 John 3.8.
- 5 Jude 6.
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
£dolaters.
We have one Father, even God..] In the spi-
ritual sense of father and son, we are not a spu-
rious, that is, an idolatrous race; because we ac-
knowledge none as our spiritual father, and wor-
ship none as such, but the true God. See Bishop
Pearce.
Verse 42. If God were your Father, ye would
dove me] I came from God, and it would be ab-
surd 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?]
Thy Azatay thy hazhy, this my mode of speaking—
when illustrating spiritual by natural things:
Azata refers to the manner of speaking ; Aoyos to
the matter or subject on which he spoke. For
Azatay, the Codez Bezae had originally axh9elay :
why do ye not acknowledge this TRUTH of mine?
A few other MSS. agree in this reading.
Because ye cannot hear my word..] That is, ye
cannot bear my doctrine: it comes too close to
you; it searches your hearts, detects your hypo-
crisy, 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 doc-
£rine, -
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 unregene-
rate men They have the nearest alliance to
Satan, they partake of his nature, and have in
them the same principles and propensities which
characterise the very nature and essence of the
devil! Reader, canst thou rest in this state 2
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 conse-
quence of which death entered into the world, and
slew him and all his posterity. This was the sen-
timent of the Jews themselves. In Sohar Cadash,
the wicked are called, “The children of the old
Serpent who slew Adam and all his descendants.”
See Schoetgen. -
•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 him-
self, 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 roy télow awael, he
speaketh % his own offspring, or from his own dis-
position, for he is the father and fountain of aller-
ror and falsity; and all who are deceived by him,
and partake of his disposition, falsity and cruelty,
are his offspring, for he is a liar, and the father of
it—was 3 rathg zurow-literally, his father also.
There is considerable 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 manslayer, and
he did not remain in the truth. When he speak-
eth, he speaketh a lie of his own, (progenitors, un-
derstood) 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, &c. The Archontites main-
tained that Cain had a demon for his father, the
spirit which our Lord speaks 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 sub-
ordinate one, seems to think he may be under-
stood here, he is a liar, and his father also, which
is the literal translation of the latter clause of the
text, 6; was 3 rathe avºrov, as it has been read by
many of the primitive Fathers.
- º Wakefield, by changing ro, before Yevdos,
into ric, 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 speaketh according to
his own kindred : for his father also is a liar.”
Our own translation, that refers rarng avºrov to
Yevdoc, a lie, and not to Yevshc, a liar, is probably
the most correct.
Verse 46. Which of you convinceth me of sin 23
Do you pretend to reject the truths which I an-
nounce, because my life does not correspond to
the doctrines I have taught? But can any of you
prove me guilty of any fault P. You have mali-
ciously watched all my steps: have you seen the
ºt matter to reprove, in any part of my con-
uct?
But it is probable that gaggria, sin, is put here
in opposition to wanösia, truth, in the same verse,
and then it should be rendered falsehood. The
535
They blaspheme: Abraham
A. M. 4033.
A. D. 29.
*śyºr.
God. . -
48 || Then answered the Jews, and said
unto him, Say we not well that thou art
a Samaritan, and * hast a devil?
49 Jesus answered, I have not a devil;
but I honour my Father, and ye do dis-
honour me.
50 And “I seek not mine own glory:
there is one that seeketh and judgeth.
51 Verily, verily, Isay unto you, "If a man
keep my saying, he shall never see death.
52 Then said the Jews unto him, Now
we know that thou hast a devil. “Abra-
ham is dead, and the prophets; and thou
Sayest. If a man keep my saying, he shall
47 * He that is of God heareth
God’s words: ye therefore hear
them not, because ye are not of
never taste of death.
- - º:
- <!”
º
ST. JOHN. rejoiced to see the day of Christ.
A. M. 4033.
A, D. 29.
An. Olymp.
§cº
53 Art thou greater than our
father Abraham, which is dead 2
and the prophets are dead:
whom makest thou thyself? . .
54 Jesus answered, " If I honour myself
my honour is nothing : * it is my Father
that honoureth me; of whom ye say that
|he is your God: -
55 Yet "ye have not known him; but I
know him: and if I should say, I 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: * and he saw it, and was
glad. - w º -
57 Then said the Jews unto him, Thou
art not yet fifty years old, and hast thou
seen Abraham 2 * &
58 Jesus said unto them, Verily, verily
a Ch. 10. 26, 27. 1 John 4.6—b Ch. 7, 20. & 10. 20. Ver. 52.
—c Ch. 5, 41. & 7. 18.—d Ch. 5. 24. & 11.26–e Zech. 1. 5.
very best Greek writers use the word in the same
sense: this, KYPKE proves by quotations from
Polybius, Lucian, Dionysius. Halicarnassensis,
Plutarch, . Thucydides, and Hippocrates. RA-
PHELIUS adds a pertinent quotation from Herodo-
tus, and shows that the purest Latin writers have
used the word peccatum, sin, in the sense of error
er falsehood. See the note on Gen. xiii. 13.
Verse 47. He that is of God] Meaning proba-
bly himself: he who came from God, or was born
of God—heareth the words of God—has the con-
stant inspiration of his Spirit, speaks nothing but
truth, and cannot possibly 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 proba-
bly grounded it on his having preached among
them, and lodged in their villages. See the ac-
count 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.
Verse 49. I 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 be-
lieve 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 con-
clusiveness: I honour God. This is what no de-
mon can do, nor any man who is under such
influence. - *
Verse 50. “I seek not mine own glory] Another
proof that I am not influenced by any spirit but
that which proceeds from God. But there is one
who seeketh—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 -lóng life, with abundance of temporal
blessings, to those who should keep his statutes
and ordinances; 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 my glory. - - -
Verse 54, Your God] Many MSS, and most of
5.
Heb. 11. 13–rch. 5.8–g Ch. 5.41. & 16. 14. & 17. 1. Acts 8.
13.—h Ch. 7. 28, 29.-i Luke 10. 24.—k Heb 11. 13.
the Versions, read #4 ov, our, instead of Jaoy.
The variation is of very little consequence. The
called God their God, while enemies to him i.
in their spirit and conduct.
Verse 56. Abraham rejoiced to see my day] Or,
he earnestly desired to see my day; hya Aalaaa.ºro,
from a yay, very much, and axxogai, I leap—his
soul leaped forward in earnest hope and strong
expectation, that he might see the incarnation of
Jesus Christ. The metaphor appears to be taken
from a person who, desiring to see a long-expect-
ed friend who is coming, runs forward, now and
| then jumping up to see if he can discover him.
There is a saying very like this in Sohar JWumer.
fol. 61. “Abraham rejoiced because he could
know, and perceive, and cleave to the divine
NAME.” The divine name is nin' Yehovah ; and
by this they simply mean God himself. -
Jłnd he saw it] . Not only in the first promise,
Gen. iii. 15. for the other patriarchs saw this as
well as he and not only in that promise which
was made particularly 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 blesse
Lord has never been properly determined. Some
of the primitive fathers believed that he was fifty
years old when he was crucified: but their foun-
dation, which is no other than these words of the
Jews, is but a very uncertain one. Calmet thinks
that our Lord was at this time about thirty-four
gears and ten months old; and that he was cruci-
fied about the middle of his thirty-sixth year: and
asserts that the vulgar era is three yecrº 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 co-
pied, may be found in Calmet. -
Verse 58. Before Abraham was, I am...] The
| following is a literal translation of Calmet's note
on this passage:– “I am from all eternity. I
Christ before Abraham.
*** I say unto you, Before Abraham
An olymp. was, “I am.
991. 59 T Then "took they up
stones to cast at him : but Jesus hid him-
CHAP. VIII.
The Jews attempt to stone him.
self, and went out of the tem- A, *º.
ple, “going through the midst A. ºlymp.
of them, and so passed by. CCII. 1.
a Exod. S. 14. Isai. 43. 13. Ch. 17. 5, 24, Col. 1, 17.
Rev. 1.8.—b Ch. 10, 31, 39 & 11. 8.-e Luke 4. 80.
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 together in my person. Abra:
ham knew how to distinguish 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
follows—“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 before that time: for if Jesus had
meant this, the answer, I apprehend, would not
have been a pertinent one. He might have been
appointed and foretold for the Christ; but if he
had not had an existence before Abraham's days,
neither could he have seen JAbraham, (as, accord-
ing 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 inteluded
as an answer.”
Verse 59. Then took they wip stones, &c.] It ap-
pears that the Jews understood him as asserting
#. Godhead; and supposing him to be a blasphe-
mer, they proceeded to stone him, according to
the law : Lev. xxiv. 16.
But Jesus hid .# | In all probability he
rendered himself invisible—though some will have
it that he conveyed himself away from those Jews
who were his enemies, by mixing himself with
§: many who believed on him, (ver. 30, 31.) and
ho, we may suppose, favoured his escape.
Pearce.
But where did they find the stones, Christ and
they being in the temple? It is answered, 1st. It
is probable, 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 Light-
foot 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 notwithstanding what these critics
have said, the words seem necessary to explain
the manner of our Lord's escape. 1st. #. hid
#:...} becoming invisible; and then, 2dly.
He passed through the midst of them, and thus got
clear away from the place. See a similar escape
mentioned, Luke iv. 30. and the note there.
. The subjects of this chapter are both uncom-
mon, and of vast importance.
1. The case of i. woman taken in adultery,
when properly and eandidly 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
$701, . H. ( 68 }
the civil power, or ruin his moral reputation.
Our Lord was no magistrate, and therefore could
not, with any propriety, give judgment in the
case—had he done it, it must have been consider-
ed 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 hand,
had he acquitted the woman, he might have been
considered not only as setting aside the law of
Moses, but as being indulgent to a crime of great
moral turpitude; and the report of this must have
ruined his moral character. He disappointed this
malice by refusing 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 woman: this is incor-
rect: he neither acquitted nor condemned 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 civil magistrate; but as a preacher
of righteousness, he czhorted her to abandon her
evil practices, lest the punishment, which she was
now likely to escape, should be inflicted on her,
for a repetition of her transgression.
2. In several places in this chapter, our Lord
shows his intimate union with the Father, both in
will, doctrine, and deed, and though he never
speaks so as to confound the persons, yet he evi-
dently 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. There-
fore he was once in the truth, in righteousness
and true holiness-and he fell from that truth into
sin andſº so that he became the father of
lies and the first murderer. Our Lord confirms
here the Mosaic account 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 de-
struction 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 con-
duct we find two grand virtues united, which are
rarely associated inman, MEEKNESs and FIDELITY
—patience to bear all insults and personal inju-
ries; and boldness, in the face of persecution and
death, to declare the truth. The meek man gene-
rally leaves the sinner wmreproºd: the bold and
zealous man, often betrays a want of due self-
management, and reproves sin in a spirit which
prevents the reproof from reaching 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. -
*
53”
The account of the man
ST. JOHN.
who was born blind.
CHAPTER IX.
.Account of the man * born blind, 1–5. Christ heals him, 6, 7. The man is questioned by his
neighbours, 8–12.
e is brought to the Pharisees, who question him, 13–17, and then his parents, 18
—23. They again interrogate the man, who, vandicating the conduct of Christ, is eaceommunicated by
them, 24–34. Jesus hearing of the conduct of the Pharisees, afterward finds the man, and reveals him-
self to him, 35–38. He passes sentence on the obduracy and blindness of the Pharisees, 39–41.
**** ND as Jesus passed by, he
^ºp' saw a man which * was
–$º it blind from his birth.
2 And his disciples asked him, saying,
Master, "who did sin, this man, or his
parents, that he was born blind? A, M. 4038.
3 Jesus answered, Neither hath aft º,
this man sinned, nor his parents: -5°º
* but that the works of God should be
made manifest in him.
c Ch. 11. 4.
NOTES ON CHAPTER IX.
Verse 1. And as Jesus passed by] This chap-
ter is a continuation of the preceding, and there-
fore the word Jesus is not in the Greek text; it
begins simply thus—And passing along, was ºra-
gayov, &c. Having left the temple where the
Jews were going to stone him, (chap. viii. 59.) it
is probable our Lord went, according to his cus-
tom, 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, ver, 8.
Verse 2. Who did sin, this man, or his parents]
The doctrine of the transmigration of souls ap-
ears to have been an article in the creed of the
harisees, and it was pretty general both among
the Greeks and the Asiatics. The Pythagoreans
believed the souls of men were sent into other bo-
dies for the punishment of some sin which they
had committed in a pre-existent state. This seems
to have been the foundation of the disciples' ques-
tion to our Lord. Did this man sin in a pre-exist-
ent 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 2
Most of the Asiatic nations have believed in the
doctrine of transmigration. The Hindoos still hold
it; and profess to tell jº. the sin which the
person committed in another body, by the afflic-
tions which he endures in this: they profess also
to tell the cures for these. For instance, they
say, the head-ach is a punishment for having, in
a former state, spoken irreverently to father, or
mother. JMadness is a punishment for having
been disobedient to father or mother, or to their
spiritual guide. The epilepsy, is a punishment 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
punishment for having killed his mother; but this
person, they say, before his new birth, will suffer
many years torment in hell. See many curious
particulars relative to this in the AYEEN AKBE-
Ry, vol. iii. p. 168—175. and in the Institutes of
Menu, chap. xi. Inst. 48 to 53.
The Jewish Rabbins have had the same belief
from the very remotest antiquity. Origen cites
an apocryphal book of the Hebrews, in which the
patriarch Jacob is made to speak thus: I am an
angel of God: one of the first order of spirits.
en call me Jacob, but my true name, which God
has given me, is Israel. Orat. Joseph. apud ORIG.
Many of the Jewish doctors have believed that
the souls of Adam, Abraham, and Phinehas, have
successively animated the great men of their na-
tion. Philo says, that the air is full of spirits, and
8
*_º t
that some, through their natural propensity, join
themselves to bodies; and that others have an aver-
sion from such a union. See several other things
relative to this point in his treatises De plant.
JNoe—De gigantibus—De Confus. Ling.—-DeSom-
niis, &c.; and see Calmet, where he is pretty
largely quoted.
Josephus, Ant. b. xviii. c. 1. s. 3. and War, b.
ii. c. 8. s. 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 per-
mitted 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
venial sins in purgatory. Thus, probably, is the
Pharisean doctrine of the transmigration to be un-
derstood. Those who were comparatively pious,
went into other bodies for the expiation of any
remaining guilt which had not been removed pre-
viously to a sudden, or premature 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 2 This man, that he is blind? or his
parents that he was born so? He thinks it proba-
ble that the disciples 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 his own. It may be 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 conse-
quence. See several examples in Lightfoot on
this place.
Verse 3. JNeither hath this man sinned nor his
arents] 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 Providence; and shall now become the
instrument of salvation to his soul, edification to
others, and glory to God. Many of the Jews
thought that marks on the body were proofs of sin
in the soul. From a like persuasion, probably,
Jesus makes clay, and
A. M. 4088. 4 * I must work the works of
A. D. 29.
A. Öiyºp. him that sent me, while it is
—ººt tº day: the night cometh, when
no man can work. . .
5 As long as I am in the world, "I am
the light of the world. * *
6 When he had thus spoken, “he spat
on the ground, and made clay of the spit-
tle, and he "anointed the eyes of the
blind man with the clay,
7 And said unto him, Go, wash * in the
3A Ch. 4. 34. & 5. 19, $6. & 11. 9. & 12, 35. & 17. 4.—b Ch. 1. 5, 9.
& S. 19. & 8. 12. & 12. 85, 46.-c Mark 7, 33. & 8. 23.
arose that proverb among our northern neigh-
bours—JMark 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 accomplish 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 occasion from this cir-
cumstance to introduce the elegant metaphor im-
mediately following. By this we are taught that
no opportunity for doing good should be omitted
—DAY representing the opportunity ; 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 possibly have been
omitted from his birth until now. The Jews be-
lieved 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 accomplish the most
beneficial ends by means not only simple or despi-
cable in themselves, but by such also as appear
entirely contrary, in their natüre and operation,
to the end proposed to be effected by them.
Verse 7. Siloam] Called also Shiloah, Siloe,
or Siloa, was a fountain under the walls of Jeru.
Salem, 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
Lam. 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, SENT] From the Hebrew
CHAP. IX. .
- . . "
anoints the blind man's eyes.
pool of Siloam, (which is by in- *, *, *.*
terpretation, Sent.) He went A. §ymp.
his way therefore, and washed, -º-º-
and came seeing. -
8 Tſ The neighbours, therefore, and
they which before had seen him that he
was blind, said, Is not this he that sat and
begged 2 " .
9 Some said, This is he: others said,
He is like him: but he said, I am he.
10 Therefore said they unto him,
d'Or, spread the clay upon the eyes of the blind man.-e Neh.
3. 15.-fSee 2 Kings 5. 14.
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
type of Shiloh, the Christ, the SENT of God; and
that it was to direct the man's mind to the ac-
complishment of the above, prophecy, that our
Lord sent him to this fountain. This º
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.
Lightfoot says, that the spring of Siloam dischar:
ged itself by a double stream into a twofold pool
—the upper was called nºw shiloach, the lower
nºw shelach ; the one signifying arres-axwevci, sent,
the latter woëloy, fleeces; and that our Lord mark-
ed this point so particularly, 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 Isai. vii. 23. xxii. 9.
Verse 8. That he was blind] ‘Ort rvøx6c my:
but instead of this, argoa airns, when he begged, or
was a beggar, is the reading of ABC*DKL. seven
others, both the Syriac, both the Arabic, latter
Persic, Coptic, JEthiopic, Armenian, Sahidic,
Gothic, Slavonic, Vulgate, eight copies of the
Itala, and some of the primitive Fathers. This
is in all probability the true reading ; and is re-
ceived by Griesbach into the text. -
Beggars in all countries have a language pecu-
liar to themselves. The language of the Jewish
beggars was the following : ºn 21 Deserve some-
thing by me—Give me something that God ma
reward you. To na 2 x ºn 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 circumstances, was this: np is ºp
NJN no ºn ºnbs Numn Look back, and see what I
have been ; look upon me now, and see what I am.
See Lightfoot. - ºr º- e.
Verse 9. Some said, This is he].” This miracle
was not wrought in private—nor before a few
ersons—nor was it lightly credited, Those who
new 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.
#. said, He is like him]. This was very na-
tural: for certainly the restoration of his sight
must have given him a very different appearance
to what he had before. 30
** Q
The Pharisees cavil at the cure
A. M. 4033. º 7
$º. How were thine eyes opened:
An olymp. 11 He answered and said, “A
—ººt *- man that is called Jesus made
clay, and anointed mine eyes, and said
unto me, Go to the pool of Siloam, and
wash: and I went and washed, and I re-
ceived sight. *
12 Then said they unto him, Where is
he 2 He said, I know not.
13 T They brought to the Pharisees him
that aforetime was blind. -
14 And it was the Sabbath-day, when
Jesus made the clay, and opened his eyes.
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 I washed, and do see.
ST. JOHN.
wrought on the blind man.
sees, This man is not of God, be- ***.
*
cause he keepeth not the Sab- A. Giyº,
bath-day. Others said, "How - 89": tº
can a man that is a sinner do such mira-
cles 7 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 eyes 2 He said, “He is a
prophet. - t
18 But the Jews did not believe con-
|cerning 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 3
how then doth he now see ?
20 His parents answered them and said,
16 Therefore said some of the Phari-
a Wer. 6, 7.—b Ver. 33. Ch. 3. 2,
c Ch. 7. 12, 43. & 10. 19.-d Ch. 4. 19. & 6. 14.
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 something on his eyes, which he after-
ward found to be clay—but hou, this was made,
he could not tell; because he could not see Jesus
when he did it:—therefore he does not say, he
made clay of spittle—but simply, he made clay,
and spread it upon my eyes. here a multitude
of incidents must necessarily come into review,
imposture and falsehood generally commit them-
selves, 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 Sanhedrim, as
a violator of the law, because he had done this on
the *};
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 Pharisees, that they might de-
termine 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 fol-
lowed by some moderns, not much better skilled
in physic than themselves, that the saliva is a cure
for several disorders of the eyes: but the former
held this to be contrary to the law, if applied on
the Sabbath. See LIGHTFoot'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.
How can a man that is a sinner, &c.] They
knew very well that though magicians and impos-
tors might do things apparently miraculous, yet
nothing really good could be performed by them.
We might have safely º 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.
Jind there was a division among them.] xxtagg,
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 acknowledge 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, Isai. iv. 5.
When God gives any particular mercy or grace,
he sends power to preserve it, and wisdom to im-
prove it. " The man said, He is a prophet. Now,
according to the Jewish maxim, a prophet might
dispense with the observation of the Sabbath. See
Grotius. If they allow that Jesus was a prophet,
them, 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 miracles some other way than by the power
of God: as from 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 di-
lemma; from which they could not possibly ex-
tricate themselves..
Verse 18, But the Jews did not believe] All
the subterfuge they could use, was º to sin
against their conscience, by asserting that the
man had not been blind; but out of this subter-
fuge they were soon driven by the testimony of
the parents, who, if tried further on this subject,
might have produced as witness, 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 been blind, and received his sight]
This clause is omitted in some MSS. probably
because similar words occur immediately after.
There is, however, no evidence against it, suffix:
cient to exclude it from the text,
He disputes with,
A. M. 4033. We know that this is our son,
#. *i;. and that he was born blind :
99" | 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, be-
cause * they feared the Jews: for the
Jews had agreed already, that if any man
did confess that he was Christ, he "should
be put out of the Synagogue.
23 Therefore said his parents, He is of
age; ask him.
24 Then again called they the man that
was blind, and said unto him, “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
S626,
26 Then said they to him again, What
CHAP. IX.
and confounds them.
* 9 g e º
did he to thee ? how opened he ***
thine eyes? An. Olymp.
CCII. 1.
27 He answered them, I have – º –
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 Mo-
ses: as for this fellow, * we know not
from whence he is.
30 The man answered and said unto
them, 'Why, herein is a marvellous thing,
that ye know not from whence he is, and
get 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 hear-
eth.
32 Since the world began was it not
heard that any man opened the eyes
a Ch. 7. 13. & 12.42 & 19. 38. Acts 5, 13.-b Wer. 34. Ch.
16. 2.-c Josh. 7. 19. 1 Sam. 6 5.-d Ver. 16.-e Ch. 8. 14.—
f Ch. 3. 10.
g Job 27 9. & 35. 12. Psa. 18. 41. & 31. 15. & 66. 18. Prov.
1. 28. & 15 29. & 28.9. Isai. 1. 15. Jer. 11. 11. & 14. 12. Ezek.
8. 18. Mic. 3. 4. Zech 7. 13.
Verse 21. He is of age] HAtzlav exel, literally,
he has stature, 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. JMature age
was fixed among the Jews at thirty years.
Verse 22, Put out of the synagogue] . That is,
excommunicated–-separated from all religious con-
nexion with 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 there-
fore they put him to 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 attest any thing, as
produced by, or belonging to, the Lord. See
Josh. vii. 19. 1 Sam. vi. 5. and Luke xvii. 18.
But while they solemnly put him to his oath, they
cndeavour 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 per-
version of justice; but in the simplicity of his
heart speaks to the fact, of the reality of which he
was ready to give them the most substantial evi-
dence.
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 be-
cause ye wish to become his disciples 2 The poor
man continued steady in his testimony; and b
Putting this question to them, he knew he should
Soon put an end to the debate.
Verse 28. Then they reviled him] Exoudogºray.
Eustathius derives aoidºgla, from Aoyos, a word, and
*gw, a spear:—they spoke cutting piercing words,
Solomon talks of some who spoke like the pier-
cings of a sword, Prov. xii. 18. And the Psalmist
speaks of words that are like drawn swords, Psal.
lv. 21. words which show that the person who
speaks them, has his heart full of murderous in-
tentions; and that if he had the same power with
a sword as he has with his tongue, he would de-
stroy him whºm he thus reproaches.
We are JMoses? ;º, 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 no proof that this man has such a commis-
sion: and should we leave Moses, and attach our-
selves to this stranger ? No.
Verse 30. Why, herein is a marvellous thing]
As if he had said, This is wonderful indeed 1 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 f : 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 &A, agºraxov signifies heathens, or persons
not proselyted to the Jewish religion; and there-
fore it is put in opposition to Beoregns, a worship-
per of the true §. See the note on Luke vii.
37. But in what sense may it be said, following
our common version, that God heareth not sin-
ners? When they regard iniquity in their heart
—when they wish to be saved, and yet abide in
their sins—when they will not separate them-
selves from the workers and works of iniquity.
In all these cases, God heareth not sinners.
Verse 32. Since the world began] En row atowoc,
from the age—probably meaning, from the com-
mencement of time. Neither Moses nor the pro-
phets have ever opened, the eyes of a man who
54!
*
They cast him that was healed
*, *, *.*. of one that was born blind.
An. §. 33 * If this man were not of
–88: 1- God, he could do nothing.
34 T They answered and said unto him,
* Thou wast altogether born in sins, and
dost thou teach us 2 And they “cast him
out.
35 | 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
ST. JOHN.
out of the synagogue, &c.
both seen him, and “it is he that *.*.*.*.
talketh with thee. Aºi.
38 And he said, Lord, I be- -8°º t-
lieve. And he worshipped him.
39 T And Jesus said, " For judgment I
am come into this world, & that they which
see not might see ; and that they which
see might be made blind.
40 And some of the Pharisees which
were with him, heard these words, " and
said unto him, Are we blind also 2
41 Jesus said unto them, "If ye were
blind, ye should have no sin; but now ye
say, We see; therefore your sin remaineth.
a Ver. 16.—b Ver. 2.-c Or, earcommunicated him, Ver. 22.
‘…-d Matt. 14, 22, 33. & 16. 16. Mark 1. 1. Ch. 10 36, 1 John 5.
13.-e Ch. 4 26.-f Ch. 5. 22, 27. See Ch. 3. 17. & 12, 47.-
g Matt 13. 13. Mark 4. 12.—h Rom 2. 19.-1 Ch. 15. 22, 24.
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 fa-
vourites ?
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 cure; the miracle is therefore
complete. That there are cases, in which a per-
son 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
born blind has been restored to sight, even b
surgical operation, till about the year of our Lord,
1728; when the celebrated Dr. Cheselden, by
couching the eyes of a young maſº 14 years of
age, who had been born blind,"restored him to
perfect soundness. This was the effect of well-
directed surgery; that performed by Christ was
a miracle. &
Verse 33. If this man were not of God, &c.]
A 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 commissioned 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 punished by this blindness; thou wast altoge-
ther born in sins—thou art no other than a sinful
lump of deformity, and utterly unfit to have any
connexion with those who worship God.
.And they cast him out..] They immediately ex-
communicated him, as the margin properly reads
—drove him from their assembly with disdain,
and forbade his further appearing in the worship
of God. Thus a simple man, guided by the Spi-
rit of truth, and continuing steady in his testimo-
ny, utterly confounded the most eminent Jewish
doctors. When they had no longer either reason
or argument to oppose to him, as a 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
withstand. 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 #: end annihilated the system of
their opponents.
Verse 35. Dost thou believe on the Son of God?]
This was the same with, Dost thou believe on the
JMessiah 2 for these two characters were insepa-
rable; 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 evi-
dent 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 discovery of himself, mentioned
in the following verse.
Verse 38. And he said, Lord, I believe.] That
is, I believe thou art the JMessiah ; and to give
the fullest proof of the sincerity of his faith, he
fell down before and adored him. Never having
seen Jesus before, but simply knowing that a per-
son 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 con-
vinced of his divinity, and glorifies him as his Sa-
viour. 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 avgas has two meanings: it signifies Lord,
or Sovereign Ruler, and Sir, a title of civil re-
spect. In the latter sense it seems evidently
used in the 36th verse ; because the poor man
did not then know that Jesus was the JMessiah :
in the former sense it is used in this verse; now
the healed man knew the quality of his bene-
factor.
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
Gentiles 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, salvation shall be taken away
from the Jews, because they reject it; and the
kingdom of God shall be given to the Gentiles.
erse 40. Are we blind also?] These Phari-
sees understood Christ as speaking of blindness
in a spiritual sense; and wished to know if he
considered them in that state.
Verse 41. If ye were blind] If ye had not had
sufficient opportunities to have acquainted your-

542
Parable of
selves with my divine nature, by the unparalleled
miracles which I have 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 perfect-
ly capable of judging between a true and false
prophet, and can from the Scriptures point out the
JMessiah by his works; on this account you are
guilty: and your sin is of no common nature, it
oremaineth, i. e. it shall not be expiated : as ye
have rejected the Lord from being your deliver-
er, so the Lord has rejected you from being his
people. When the Scripture speaks of sin re-
.*. it is always put in opposition to par-
don: for
sin, chap. i. 29. Psal. xxxii. 5. And this is the
proper import of the phrase, aqºur ray aft, agriov,
which occurs so frequently in the Sacred Wri-
tings.
1. The history of the man who was born blind,
and cured by our Lord, is in every point of view
instructive. His simplicity, his courage, his con-
stancy, 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 therefore, as Stephen was the first
ºnartyr for Christianity, this man was the first
confessor. The power and influence of TRUTH, in
supporting its friends and confounding its adver-
CHAP. X.
pardon is termed the titking away of
the sheepfold.
saries, are well exemplified in him; and not less
so, that providence of God by which he was pre-
served 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 ãº. 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 mira-
culous; no appropriate means were used to effect
it. What was done, had rather a tendency to
prevent and destroy sight, than to help or re-
store it. The blindness in question was probably
occasioned by a morbid structure of the organs of
sight; and our Lord, by his sovereign power, in-
stantaneously restored them to perfect soundness,
without the intervention of any healing process.
In this case there could be neither deception nor
collusion.
CHAPTER x.
Christ speaks the parable of the sheepfold, 1–6. 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 attempt to stone him, 30,
. 31. He vindicates his conduct, and appeals to his works, 32—38.
JMany resort to and believe on him there, 41, 42.
revile and some vindicate our Lord, 19–21.
dedication, 22—29.
escapes, and retires beyond Jordan, 39, 40.
A. M. 4033.
A. D. 29.
An. Olymp.
CCII. 1.
ERILY, verily, I say unto
you, “He that entereth not
by the door into the sheepfold,
The Jews are again divided, and some
They strive to apprehend him; he
but climbāh up some other A.”, ºft.
way, the same is a thief and a A. Olymp.
robber. CCI. I. 1.
a Jer. 23. 21. Ezek.
34. 23. Mic. 2. 12.
NOTES ON CHAPTER 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 dis-
course immediately 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, or
in 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 discourse, 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 unbelieving and pre-
Sumptuous Jews who despised his doctrine, are
the sheep which hear not the voice of the Shep-
herd; the proud and self-sufficient Pharisees are
those who imagine they see clearly, while they are
blind. The blind who become illujánated 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 understood as meaning Jesus Christ ; the hire-
ling shepherds the wilfully blind: the murderers
and robbers are the false Christs, false prophets,
scribes, Pharisees, wicked hireling priests, and
wngodly 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 is 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 infallibly true; but when he
delivers any truth with this particular assevera-
tion, 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 ren-
der them incredible. Quesnel.
He that entereth not by the door] Christ assures
us, ver, 7. that he is the door; whoever, there-
fore, 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,
54:3
Parable of
*... 2 But he that entereth in by
4. ºr the door is the shepherd of the -
CII. I. sheep.
3 To him the porter openeth; * and the
sheep hear his voice: and he calleth his
own sheep by name, and leadeth them out.
4 And * when he putteth forth his own
sheep, he goeth before them, and the
sheep follow him : for they know his
VOICée
ST. JOHN.
the sheepfold.
5 And "a stranger will they ºº.
not follow, but will flee from A. #.
him: for they know not the -8°E E.
voice of strangers.
6 This “parable spake Jesus unto them:
but they understood not what things they
were which he spake unto them. . .
7 Then said Jesus unto them again, ve-
rily, verily, I say unto you, I am the door
of the sheep. r
a Psa. 110. 4. Matt. 7. 15. Acts 20. 28.—b Isai. 43. 1. Matt.
25. 34, 41. Acts 20. S1. -
c 2 Sam. 7.8, Jer. 17. 16. Matt. 25, 32.-d Gal. 1, 3. 1 Thess.
5. 21.-e Ezek. 20. 49.
avarice, love of ease, a desire to enjoy the conve-
niencies of life, to be distinguished from the crowd,
to promote the interests of one's family, and even
the sole design of providing against want; these
are all ways by which thieves and robbers enter.
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 himself and
his family, are innocent, yea, laudable, in a secu-
lar business: but to enter into the ministerial
office through motives of this kind, is highly cri-
minal before God. -
Verse 2. He that entereth in by the door] Ob-
serve here the marks, qualities, and duties of a
good pastor: The first mark is, that he has a law-
ful entrance into the ministry by the internal call
of Christ, namely, by an impulse proceeding from
his Spirit, upon considerations 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 openetº] Sir Isaac
Newton observes, that our Lord being near the
temple where sheep were kept in folds to be sold
for sacrifices, 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 shepherd. In
the porter opening the door to the true shepherd,
we may discover the second mark of a true minis-
ter—his labour is crowned with success. The
Holy Spirit opens his way into the hearts of his
hearers, and #. 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 people—the sheep hear His voice; he does not
take the fat and the fleece, and leave another hire-
ling on less pay to do the work of the pastoral of
fice. No ; himself preaches Christ Jesus the
Lord, and in that simplicity too that is best calcu-
lated to instruct the common 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 for a minister of Christ.
He calleth his own, sheep by name]. A fourth
mark of a good pastor is, that he is well acquaint-
ed with his j. he knows them by name; he
takes care to acquaint 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 knoºse of their state, he is
544
the better qualified to profit them by his public
ministrations. He who É. not a proper acquaint-
ance with the church of Christ, can never, by his
preaching, build it up in its most holy faith.
Jłnd leadeth them out..] A fifth mark of a good
shepherd is, he leads the flock, does not lord it
over God's heritage; nor attempt by any rigorous
discipline, 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 is a
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 power-
ful persuasions, that flow from a heart full of the
word and love of Christ, into the lºingdom and
glory of his God. -
Verse 4. He goeth before them] A sixth mark
of a true pastor is, he gives them a good exam-
ple: he not only preaches, but he lives the truth
of the Gospel; he enters into the depths of the
salvation of God, and having thus explored the
path, he knows how to lead those who are entrust:
ed to his care, into the fulness 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 a salt without its
savour; his preaching cannot be accompanied
with that unction, which alone can make it ac-
ceptable 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 eus-
tom in the eastern countries for the shepherd to go
at the head of his sheep, and they followed him from
pasture to pasture. I have seen many hundreds
of sheep thus following their shepherd on the ex-
tensive 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 made of preach-
ing soon proves to those whosehearts are acquaint-
ed 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 minis:
try? There are preachers of this kind among all
classes. e
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 can bé saved. Instead of I am the door,
the Sahidic version reads I am the Shepherd; but
this reading is found in no other version, nor iſ,
any MS. -
Character of the false
A. M. 4033, 8 All that ever came before me
A: 3; are thieves and robbers: but
_999: " the sheep did not hear them.
9 * I am the door: by me if any man
enter in, he shall be saved, and shall go
in and out, and find pasture.
CHAP. X.
shepherds and teachers, &c.
10 The thief cometh not, but ºº,
for to steal, and to kill, and to An olymp.
destroy: I am come that they ºtt-
might have life, and that they might have
it more abundantly. .
11 "I am the good shepherd: the good
a Ch. 14. 6. Eph. 2. 18.--b Isai. 40. 11. Ezek. 34. 12, 23.
Verse 8. All that ever came before me] Or, as
some translate, All that came instead of me, ºrgo
awow, i.e. all that came as the Christ, or Messiah,
such as Theudas, and Judas the Gaulonite, who
are mentioned Acts v. 30, 37. and who were in-
deed no other than thieves, plundering the coun-
trywherever they came ; and murderers, not only
slaying the simple people who resisted them, but
leading the multitudes of their followers to the
slaughter.
But our Lord probably refers to the scribes and
Pharisées, who pretended to show the way of sal-
vation to the people—who in fact stole into the
fold, and j themselves with the fleece, and
devoured the sheep.
The words ºrgo sºou, before me, are wanting in
EGMS. Mt. pºv. seventy others, Syriac, Persic,
Syriac Hieros. Gothic, Saxon, Vulgate, eleven
copies of the Itala ; Basil, Cyril, Chrysostom,
Theophylact, Euthemius, 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.
Vērsions, and Fathers, is probably that given by
Theophylact, who says that the Manicheans in-
ferred from these words, that all the Jewish pro-
phets were impostors. . But our Lord has borne
sufficient testimony to their inspiration in a varie-
ty of places.
Kaezrth; and ans-Mc, the thief and the robber,
should be properly distinguished: the 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.
The reflection of pious Quesnel on this verse
is well worth attention. A pastor ought to re-
member that whoever boasts of being the way of
salvation, and the gate of heaven, shows himself
to be a thief and an impostor; 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 salvation 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 hum-
ble, in causing them to be heard with attention,
and accompanying their preaching with an unc-
tion which converts and saves souls. Let every
man know that in this respect his sufficiency and
success are of the Lord. -
Verse 9. I am the door; by me if any man enter,
&c.] Those who come for salvation to God,
through Christ, shall get it: he shall be saved—
he shall have his sins blotted out; his soul puri-
fied; and himself preserved unto eternal life.
This the scribes and Pharisees could neither pro-
mise 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 act-
ing. A good shepherd conducts his flock to the
fields where good pasturage is to be found;
VoI. I. £ 69 )
& 37. 24. Heb. 13. 20. 1 Pet. 2. 25. & 5. 4.
watches over them while there, and brings them
back again, and secures them in the fold. . So he
that is taught and called 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
destroy] 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 can-
not profit the people. Their character is well
pointed out by the prophet Ezekiel, chap. xxxiv.
2, &c. 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, &c. 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 emoluments 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 exclu-
sivelv. *
#. 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 fountain of life.
JMight 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 Chris-
tians have enjoyed greater blessings and privi-
leges than were ever possessed by the Jews, even
in the promised land. If repua aroy be considered
the accusative fem. Attic, agreeing with Čany, (see
Parkhurst,) then it signifies more abundant life;
that is, eternal life; or, spiritual blessings much.
greater than had ever yet been communicated to
man, preparing for a glorious immortality. Jesus
is come that men may have abundance ; abun-
dance of grace, peace, love, life, and salvation.
Blessed be Jesus!
Verse 11. I am the good shepherd] Whose
character 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.
545
Our Lord's further
*** shepherd giveth his life for the
.An. Olymp. sheep. -
-** *- 12 But he that is a hireling, and
not the shepherd, whose own the sheep
are not, seeth the wolf coming, and “leav-
eth the sheep, and fleeth: and the wolf
catcheth them, and scattereth the sheep.
13. The hireling fleeth, because he is a
hireling, and careth not for the sheep.
14 I am the good shepherd, and "know
my sheep, and am known of mine.
15 °As the Father knoweth me, even so
know I the Father: "and I lay down my
life for the sheep.
ST. JoHN.
discourse with the Jews.
16 And * other sheep I have, A.M., 4038.
which are not of this fold: them Aºi.
also I must bring, and they shall -8°º ºl
hear my voice; * and there shall be one
fold, and one shepherd. -
17 Therefore doth my Father love me,
* because I lay down my life that I might
take it again. -
18 No man taketh it from me, but I lay
it down of myself. I have power to lay
it down, and I "have power to take it
again. This commandment have I re-
ceived of my Father.
19 || * There was a division therefore
a Zech. 11. 16, 17.-b 2Tim. 2. 19.-c Matt. 11. 27.-d Ch. 15.
18-c Isai. 56.8.-f Ezek. 37. 22. Eph. 2. 14. 1 Pet. 2. 25.
* Isai, 53.7, 8, 12. Hebr. 2.9—h Ch. 2, 19–ich. 6.88 & 15.
10. Acts 2. 24, 32.-k Ch. 7, 43. & 9. 16.
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
}. that the first sense is that in which our
ord's words should be understood. .
Verse 12. But he that is a hireling] Or, as my
old MS. Bible reads it, the mattijaunt, he who
makes merchandise of men's souls; bartering
them and his own too for filthy lucre. Let not
the reader apply this, nor any of the preceding
censures, to any particular class or order of men;
every religious party may have a hireling priest,
or minister; and where the provision is the great-
est, 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 persecution. They are not the pro-
duct 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 eacº,
them that are mine : I know their hearts, their
wishes, their purposes, their circumstances; and
I approve of them; for in this sense the word to
know is often taken in the Scriptures. Homer
represents the goatherds as being so well ac-
quainted with their own, , though mixed with
others, as easily to distinguish them.
Tove 3’ og" atroxta raats' atyay atroact avčge;
Pua diºxg4yearly, ºrét we wok, a &lygoaty.
Iliad, 2.474.
“As goatherds separate their numerous flocks
With ease, though fed promiscuous.”
.And am known of mine.] They know me as
their father, protector, and saviour; they acknow-
Ledge me and my truth before the world ; and
they approve of me, my word, my ordinances and
my people; and manifest 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. - 46
54
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 Gentiles; for by the grace, the
merciful design and loving purpose of God, I am
to taste death for every man, Hebr. ii. 9. and
though they are not of this fold now, those among
them that believe shall be united with the believ-
ing Jews, and made one fold under one shepherd.
Eph. ii. 13–17.
The original word auxh, which is here transla-
ted fold, signifies properly a court. It is probable
that our blessed H. was now standing in what
was termed the inner court, or court of the people,
in the temple: see ver. 23. and that he referred
to the outer court, or court of the Gentiles, be-
cause the Gentiles who were proselytes of the
Gate, were permitted to worship in that place;
but only those who were circumcised were per-
mitted to come into the inner court, over the en-
trance of which were written, in large characters
of gold, these words, let no uncircumcised person?
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
Yºu at once perceive that he meant the Gen-
tiles. * -
Verse 17. Therefore doth my Father love me]
As I shall be shortly crucified by you, do not ima-
gine that I am abandoned by my heavenly Fa-
ther, and therefore fall thus into your hands.
The Father loveth me particularly on this ac-
count, because I am fins to lay 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 wer. 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. I have power] Or, authority, effow-
auay. Our Lordspeaks of himself here as man, or
the JMessiah, 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 in-
formation.
Verse 19. There was a division] XXiaºa, a
schism, a rent. They were divided in their opi-
The Jews question our Lord
*** again among the Jews for these
An Olymp. 8ayingS. -
88% - 20 Ånd 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
A. M.
CHAP. - X. -
concerning his mission.
“open the eyes of the blind? A: *º.
22 iſ And it was at Jerusalem. An olymp.
the "feast of the dedication, and -ºil–
it was winter. . . .
23 And Jesus walked in the temple,
* in Solomon's porch.
a Ch. 7. 20. & 8.48, 52.—bExod. 4, 11. Psa. 94.9. & 146. 8.
nions; one part received the light, and the other
resisted it.
.Again] There was a dissention 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 that produced them: but these are words
of deep sense, soberness, and piety: besides, could
a demoniac open the eyes of blind men P. This
is not the work of a demon. Now we have seen
that this man has restored a man who was born
blind. Therefore it is demonstrably evident that
he is neither a madman nor a demoniac. :
Behold the usage which the blessed Lord re-
ceived from his creatures 1 and behold with what
meekness and gentleness he conducts himself;
not a word of impatience proceeds from his lips;
nor a look of contempt or indignation is seen in
his face. And what was he doing to merit all
this 2 Why, he was instructing 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 :
be above his master. When a minister of Christ
has done his utmost to do good to his fellow-crea-
tures, let him not be surprised if he meet with
nothing from many but reproaches and persecu-
tions for his pains. The grand point is, to take
Jesus for an example of suffering, 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 JMaccabaeus, in com-
memoration ºf his purifying the temple after it
had been defiled by Antiochus Epiphanes. This
feast began on the twenty-fifth of the month Cis-
leu, (which answers to the eighteenth of our De-
cember) 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 j. by storm, and
slew of the inhabitants in three days forty thou-
sand persons; and forty thousand more he sold
for slaves to the neighbouring nations. Not con-
tented with this, he sacrificed a great sow on the
altar of burnt-offerings; and broth being made
by his command, of some of the flesh, he sprin- |
kled it all over the temple, that he might defile it
- Let not ||
the disciple suppose that in this respect, he shall
| rebuilt the temple.
| dred cubits long, and was left standing, probably
c Ch. 9. 6, 7, 32, 33.-d 1 Mac. 4. 59.—e Acts 3.11. & 5. 12.
to the uttermost. See Prideaux's Connexions,
vol. iii. p. 236. edit. 1725. After this, the whole
of the temple service seems to have been suspend-
ed for three years, great dilapidations having
taken place also in various parts of the buildings:
see 1 Macc. iv. 36, &c. As Judas JMaccabaeus
not only restored the temple service, and cleansed
it from pollution, &c. but also repaired the ruins
of it, the feast was called to eykatvia, the reno-
vation.
It was winter.] Xetacey hy, or it was stormy, or
rainy weather. And this is the reason, probably,
why our Lord is represented as walking in Solo-
mon's fº. 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 time of the year, as to the state of
the weather. Indeed there was no occasion to
add it was winter, when the feast of the dedica-
tion was mentioned, because every body knew
that as that feast was held on the twenty-fifth of
the month Cislew, that it was in the winter sea-
SOI.
John has here omitted all-that Jesus did from
the time when he left Jerusalem, after the feast
of Tabernacles in September was ended, until the
feast of the Dedication in the December following:
and he did it 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 Je-
rusalem, to this feast: chap. xvii. 11–37. xviii.
1–14. Observe likewise, that this time here
mentioned was the fourth time (according to
John's account) that Jesus went up to the feast at
Jerusalem in about a year: for first, he went up
to the feast of the Pass-over: 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 Pass-over,
in which he was crucified. John seems purpose-
ly to have pointed out his presence in Jerusalem
at these four feasts, because all the other evan-
gelists have omitted the mention of every one of
them. See Bishop Pearce, and see the note on
chap. v. 1.
Vº 23. Solomon's porch..] By what we find
in Josephus, Ant. b. xx. c. 8. s. 7. a portico built
by Solomon on the east side of the outer court of
the temple, was left standing by Herod, when he
This portico was four hun-
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 solicited Agrippa to
repair this portico at his own expense, using for
argument not only that the building was growing
ruinous, but that otherwise eighteen thousand
workmen, who had all of them, until then, been
employed in carrying on the works of the temple,
would be all at once depºſed of a livelihood. ,
- 54 -
He asserts himself to be the
*** 24 Then came the Jews round
A. olymp. about him, and said unto him,
–88: 1. How long dost thou º make us
to doubt? If thou be the Christ, tell us
plainly. *
25 Jesus answered them, I told you, and
ye believed not : " the works that I do in
my Father’s name, they bear witness of
In 62,
26 But “ye believe not, because 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.
ST. JOHN.
Messiah, and to be one with God.

28, And I give unto them eter- *, *, *.
mal life; and * they shall never A. olºp.
perish, neither shall any man –C޺ º
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.
30 " I and my Father are one.
31 T Then the Jews took up stones
again to stone him.
32 Jesusanswered them, Many goodworks
have I showed you from my Father; for
which of those works do ye stone me?
a Or, hold us try suspense.—b Ver. 38. Ch 3. 2. & 5. 36.-cCh. 8.
47. 1 John 4. 6.—d Ver. 4. 14.
e Ch. 6. 37. & 17. 11, 12. & 18 9.—f Ch, 14. 28.—g Ch. 17.2,
6, &c.—h Ch. 17. 11, 22.-1 Ch. 8 59.
Verse 24. How long dost thow make us to
doubt?] Or, how long dost thou kill us with sus-
pense. Eos wors, thy lyzmy Away algets, literally,
how long wilt thou take away our life? Mr.
JMarkland would read &oget; for algeus, which
amounts nearly to the same sense with the above.
The Jews asked this question through extreme
erfidiousness; they wished to get him to declare
imself king of the Jews, that they might accuse
him to the Roman governor; and by it they inso-
lently insinuated that all the proofs he had hitherto
given them of his divine mission, were good for
nothing.
Verse 25. I told you, &c.] That is, I told you
before what I tell you now again, that the works
which I do, bear testimony to me. I have told you
that I am the light of the world: the Son of God:
the good shepherd; that I am 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.
Have you not noticed my omniscience, in search-
ing and discovering the very secrets of your
hearts 2 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 instructed and saved: see what follows.
Verse 27. JMy sheep hear my voice] But ye
will not hear;-my 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 per-
sons could not believe, 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 discourse proves that they
might have done. The sheep of Christ are not
those who are included in any eternal decree, to
the exclusion of others from the yearnings of the
bowels of eternal mercy: but they are those who
hear, believe in, follow, and obey, the Saviour of
, the world.
Verse 28. They shall never perish]. Why?
Because 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, be-
cause 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 ne
Christ in his heart, has either never received, or
Jallen away from the grace of God, is as contrary
to common sense, as it is to the nature and testi-
monies of the Most High. Final perseverance
implies final faithfulness—he that endures to the
end shall be saved—he that is faithful unto death
shall have a crown of life. And will any man at-
tempt to say that he who does not endure to the
end, and is unfaithful, shall ever enter into life?
Verse 29. JMy Father—is greater than all]
More powerful than all the "united energies of
men and demons. He who loves God must be
happy : and he who fears him, need fear nothing
on this side eternity.
Verse 30. I 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 impro-
perly 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 Scripture, was equal to the JMos;
High - but he says, speaking then as God over
all, I and THE Father, eyo wai & IIarng Đy awkwey,
the Creator of all things, the Judge of all men,
the Father of the spirits of all flesh, are on E, ong
in nature, on E in all the attributes of Godhead,
and on E 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 fol-
lowing discourse.
Verse 32. JMany 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 ex-
pense, with patience; and is this my reward :
548
The Jews continue to cavil.
A. M. 4038. 33 The Jews answered him,
&ºi... saying, For a good work we
99¢ tº stone thee not; but for blasphe-
my; and because that thou, being a man,
a makest thyself God.
34 Jesus answered them, "Is it not writ-
ten in your law, I said, Ye are gods’
35 If he called them gods, “unto whom
the word of God came, and the scripture
cannot be broken ;
36 Sayye of him, " whom the Father
CHAP. X.
Christ vindicates himself.

hath sanctified, and * sent into **, *.
the world, Thou blasphemest; Anjiyº.
because I said, I am the Son -8°º E-
of God 7
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," that the Father is in
me, and l in him.
39 iſ "Therefore they sought again to
3. Ch. 5. 18.-b Psa. 82. 6.—c Rom. 13. 1.—d Ch. 6. 27.-e Ch. 3.
17. & 5. 36, 37. & 8.42. –ſ Ch. 5. 17, 18. Ver, 30.
Luke 1. 35. Ch. 9. 35, 37.-h Ch. 15. 24.—i Ch. 5. ,36. & 14. 10,
11.-k Ch. 14. 10, 11. & 17. 21.-1 Ch. 7. 30, 44. & 3. 59.
To show good works, or good things, is a He-
braism, which signifies to do them really, to give
good things liberally. The phrase is similar to
the following: Who will show us any good?
Psal. iv. 6. i. e. who shall give us good things.
Show us thy mercy, Psal. lxxxv. 7. i. e. give us
to feel the effects of thy mercy. Thou hast show ED
thy people hard things, Psal. Ix. 3. i. e. thou hast
treated them with rigour. Thou hast SHowed me
great and sore troubles, Psal. lxxi. 20. i. e. thou
hast exposed me to terrible hardships.
Verse 33. But for blasphemy] I have else-
where shown that the original word 3x2 along, ety,
when applied to men, signifies to speak injuriously
of their persons, character, connexions, &c. but
when applied to God it signifies to speak impiously,
i.e. contrary to his nature, perfections, the wis-
dom of his providence, or goodness of his works.
Thou, being a man] That is, only a man—
snakest thyself God. When Christ said before,
v. 30. I and the Father are one, had the Jews un-
derstood him (as many called Christians profess
to do) as only saying 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 irri-
tated them so much was, that they understood him
as speaking of a unity of nature. Therefore they
say here, thou makest thyself God; which word
they understood, not in a figurative, metaphori-
cal, 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
Psal. lxxxii. 6. which shows that under the word
law, qur Lord comprised the Jewish sacred wri-
tings in general. See also chap. xii. 34. xv. 25.
Ye are gods?]_That is, judges, who are called
Enºs elohim. That judges are here meant, ap-
pears from Psal. lxxxii. 2, &c. and also from what
follows here. And this is probably the only place
where the word synºn is applied to any but the
true God: see Parkhurst under the root Hºx.
Verse 35. Unto whom the word of God came]
Bishop Pearce thinks that “the word Aoyoc here,
is put for aoyos ºgia soc, the word, or matter of
judgment, as in 2 Chron. xix. 6. where Jehoshā-
phat, setting judges in the land of Judah. says,
tºke heed what ye do judge not for men, but for
the Lord, who is with you in judgment—xcyo, rºc
*pºses, in the words or matters of judgment.—
SEPT, which is nearly according to the Hebrew
top&p nºis 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
f
judgment is God's. Hence it appears probable,
that Aoyoc is here used for Aoyoc Agua aw: : and it is
called Aoyo: Geov, 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. where the writer says, ºrgoc
ow vºw o Aoyoc, with whom we have to do, i.e. by
whom we are to be judged.”
But the words Aoyoº Oeov. may be here under-
stood 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. -
JAnd the scripture cannot be broken] Av3.ny&t,
dissolved, rendered of none effect, i. e. it cannot
be gainsaid or set aside; every man must believe
this, because it is the declaration of God. If those
were termed gods who were only earthly magis-
trates, fallible mortals, and had no particular in-
fluence of the Divine Spirit, and that they are
termed gods, is evident from that Scripture which
cannot be gainsaid; what greater reason then
have I to say, I am the Son of God, and one with
*God, when as JMessiah, 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 2
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 per-
form, then believe me not.
Verse 38. Believe the works] Though ye do
not now gredit what I have said to you, yet con-
sider my works, and then ye will see, that these
works prove that I am in the Father, and the
Father in me; and consequently, that I 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 pos-
sibility 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 miracles. 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
549
Account of the sickness
A, sº take him; but he escaped out
An Óiymp. of their hand, -
-ºº º 40 And went away again be-
yond Jordan into the place "where John
at first baptized: and there he abode.
ST. JOHN.
and death of Lazarus.
41 And many resorted unto Aºº.
him, and said, John did no mi- sº,
racle: "but all things that John 98" tº
spake of this man were true. *E.
42 “And many believed on him. there.
a Ch. 1. 28.-b Ch. S. S0.
just judgment of God, to leave those to perish in
their gainsayings, who obstinately continue to
gainsay and disbelieve.
But he escaped] . In such a way as we know
not, for the evangelist has not specified the man-
ner 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 Beth-
abara : see chap. i. 28. Afterward, John bap-
tized at JEnon : chap. iii. 23. -
Verse 42. JMany believed on him there.] The
people believed on him, 1. Because of the testi-
mony 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 be-
lieved because of the miracles which they saw
Jesus work. These fully proved that all that
John had said of him was true. The scribes and
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 wisé and the unsanctifiedly learned
sometimes disingenuously brand with the epithets
of mob and swinish multitude.
1. This and the preceding chapter contain two
remarkable discomfitures of the Jewish doctors.
In the former they were confounded by the testi-
mony of a plain uneducated man, simply appeal-
ing to the various circumstances of a matter of
fact, at which they cavilled, and which they en-
deavoured to decry. In this chapter the wise are
taken in their own craftiness: the Pharisees are,
CHAPTER XI.
c Ch. 8. 80. & 11.45.
confounded by that wisdom which is from above,
speaking of and manifesting the deep 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 learned
among the doctors. Ancient and modern mar-
tyrologies 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 preva-
lence of truth were gloriously apparent. Both
the word of God and the Protestant cause were
nobly illustrated by those transactions. May that
abomination that maketh desolate never more sit
in the holy place -:
2. It must be remarked by every serious read-
er, 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 Phari-
sees 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 remon-
strances, to correct their misapprehension of his
words, if they really had mistaken his meaning—
but this henever 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 j them to believe it to be true: and he
amply confirmed this heavenly doctrine by the
miracles he wrought.
.4ccount of the sickness of Lagarus, 1. His sisters Martha and JMary send for Christ, 2. Our Lord's dis-
course with his disciples on this sickness and consequent death, 3–16. He arrives at Bethany four days
after the burying of Lazarus, 17, 18. JMartha meets Christ—their conversation, 19–27. She returns,
and Mary goes out to meet him, in great distress, 28–33. Christ comes to the grave—his conversatiºn
there, 34–42. He raises Lasarus from the dead, 43–46. The priests and Pharisees hearing of this,
hold a council, and plot his destruction, 47, 48. The remarkable prophecy of Caiaphas, and the conse-
quent proceedings of the Jews, 49–53. "Jesus withdraws into a city called Ephraim, 54. They lay wait
jor him at the Pass-over, 55–57.
A. M. 4033. ſe º
A. D. 29. OW a certain man was sick,
*śr. named Lazarus, of “Betha-
ny, the town of "Mary and her *.*.*.*
ë sº . An. Ol Iºn gº
sister Martha. §ºp
a Mark 11. 1, 12.
NOTES ON CHAPTER XI.
Verse 1. Lazarus ºf Bethany] St. John, who
seldom relates any thing but what the other evan-
gelists have omitted, does not tell us what gave
rise to that familiar acquahtance and friendship
that subsisted between our Lord and this family.
. It is surprising that the other evangelists have
omitted so remarkable an account as this is, in
which some of the finest traits in our Lord's cha-
racter are exhibited. The conjecture of Grotius
b Luke 10, 38, 39.
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 men-
tion 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 goodness remaining in the land.
... both Lazarus and his sisters were dead
before St. John wrote. Bethany was situated at
55ſ)
.Account of the sickness
A. M.4º. 2 (* It was that Mary, which
* #. anointed the Lord with oint-
coif; iſ ment, and wiped his feet with
her hair, whose brother Lazarus was
sick.) * * *
3 Therefore his sisters sent unto him,
saying, Lord, behold, he whom thou lovest
is sick.
4. When Jesus heard that, he said, This
sickness is not unto death, "but for the
glory of God, that the Son of God might
be glorified thereby.
CHAP. XI.
and death of Lazarus.
5 Now Jesus loved Martha, *, *, *.
and her sister, and Lazarus. & a lº’ º ºſº gº
6 When he had heard there-
fore that he was sick, “he abode two days
still in the same place where he was.
7 Then after that saith he to his disci-
ples, Let us go into Judea again.
8 His disciples say unto him, Master,
"the Jews of late sought to stone thee;
and goest thou thither again }
9 Jesus answered, Are there not twelve
hours in the day ? “If any man walk in
An. Olymp.
Écº".
—r-
a Matt. 26.7. Mark 14. S. Ch. 12. 3.-b Ch. 9. 3. Wer. 40.
c Ch. 10. 40.-d Ch. 10. 31.-e Ch. 9. 4.
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 prece-
ding 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 pass-over, in the end of March,
at which time Jesus was crucified, as may §:
thinks) be gathered from verses 54 and 55 of this
chapter, and from chap. xii. 9.” John has there-
fore, according to the Bishop's calculation, omit-
ted to mention the several miracles which our
Lord wrought for above three months after the
things mentioned in the *. chapter.
Calmet says, Christ left Jerusalem the day after
the dedication took place, which was the 18th of
December. He went then to Bethabara, where
he continued preaching, and his disciples bap-
tising. About the middle of the following Janua-
, Lazarus fell sick: Christ did not leave Be-
#: till after the death of Lazarus, which
happened about the 18th of the same month. .
Bishop JNewcome supposes that our Lord might
have staid 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 JMary which anointed
There is much disagreement between learne
men, relative to the two anointings of our Lord;
and the persons who performed these acts. The
various conjectures concerning 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 2 And he thinks the reason is, that
Martha and Mary had been well known by that
anointing of our Lord, which is mentioned Luke
vii. 37. (see the note there) but the name of La-
Zarus had not been mentioned till now, there be-
ing no transaction by which he could properly be
brought into view. He therefore thinks that the
gorist axel-baa’a, 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 subsisted
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 rea-
sonable conjecture; and it is very likely that the
familiarity arose out of the anointing.
Others think that the anointing of which the
evangelist speaks, is that mentioned chap. xii. 1,
&c. and which happened about six days before
the pass-over. St. John, therefore, is supposed
to anticipate the account, 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 them-
selves 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 tem-
porary death shall be now permitted, that the glo-
ry of God may appear in the miracle of his resur-
rection. It is very likely that this verse contains
the message which Christ sent back, by the per-
son 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 bro-
ther: 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. JWow Jesus loved JMartha, and her sis-
ter, and Lazarus.] Therefore his staying two days
longer in Bethabara, was not through lack of af.
fection 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 less favour, 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 kind-
mess: and they are also proofs, that his wisdom
finds it necessary to permit an increase of the af.
fliction that his goodness may be more conspicu-
ous in its removal.
Verse 8. The Jews of late sought to stone thee]
It was but a few weeks before, that they were go-
ing 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?
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 lon-
ger 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
551
.Account of the sickness
A.M., 4.3, the day, he stumbleth not, be-
A. D. 29
A. º.p. cause he seeth the light of this
99". " 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; but I go, that I may awake
him out of sleep.
12 Then said his disciples, Lord, if he
sleep, he shall do well. -
ST. JOHN.
and death of Lazarus.
13 Howbeit Jesus spake of A. M., 4033.
his death; but they thought that & #.
he had spoken of taking of rest - 89" ".
in sleep. - -
14 Then said Jesus unto them plainly,
Lazărus is dead. - ,
15 And I am glad for your sakes that I
was not there, to the intent ye may be-
lieve; nevertheless let us go unto him.
16 Then said Thomas, which is called
Didymus, unto his fellow disciples, Let
us also go, that we may die with him.
a Ch. 12. 35.-b So Deut. 31. 16. Dan 12. 2.
+
Matt. 9. 24. Acts 7. 60. 1 Cor. 15. 18, 51.
has to walk the whole day: the day points out
the time of life—the night, that of death. He
had already used the same mode of speech, chap.
ix. 4. I must work the works of him that sent me,
, while it is day: the night cometh, when no man
can work. 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, twelve hours
in the day 2 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 per-
form, 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 stumbleth not] 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 stun-
bleth, because there is no light in it, ver, 10. i. e.
there is no sun above the horizon. The words
ey avºra, ver. 9. refer not to the man, but to the
world, the sun, its light, not being above the ho-
rizon. 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 di-
rection, 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
heart, and according to the maxims of this dark
world, he stumbles—falls into sin, and at last falls
into hell. 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 com-
mon among the Jews to express death by sleep;
and the expressions, fulling asleep—sleeping with
theirÉ. &c. were in great use among them.
The Hebrews probably used this form of speech,
to signify their belief in the immortality of the
soul, and the resurrection of the body.
It is certain that our Lord received no intima-
tion 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, &c. Though the word sleep fre-
quently meant death, (see Acts vii. 60. 1 Cor. 11,
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 paleº rest, was a favoura-
55%
ble sign; therefore the words, If he sleep, he
shall do well, or recover, became a provérbial
form of speech among the Jews. In most diseases,
sleep is a very favourable prognostic: hence that
saying of Menander, -
‘Tzryos d'e ºrzan's esty Jyleix voazov, ,
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 ha-
zard 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 I am glad I was not there—if I had, I should
have been prevailed on to have healed him almost
as soon 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 might have begun to
take place ; than to raise one that was but newly
dead. See ver. 39. “. …
Verse 16. Thomas, which is called Didymus]
Thomas, or Disn Thaom, was his Hebrew name,
and signifies a twin–one who had a brother or a
sister born with him at the same time : Didymus,
Alövgo;, is a literal translation of the Hebrew
word into Greek. In Gen. xxv. 24. Esaw and
Jacob are called copin thomeem, twins ; Septuag.
diſvaa, from ētēvaos, a twin ; from the Anglo-
Saxon cpunan, 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,
JMust we also go, and expose ourselves to destruc-
tion with him 2 which is as much as to say, “If
he will obstimately go and risk his life in so immi-
ment a danger, let us act with more prudence and
caution.” But I think the first sense is to be pre-
ferred. When a matter is spoken which con-
cerns the moral character of a person, and which
may be understood in a good and a bad sense,
that sense which is most favourable to the per-
son, should certainly be adopted. This is taking
things by the best handle, and both justice and
Conversation between
*** 17 Then when Jesus came, he
A. º. found that he had lain in the
9°º grave four days already.
18 Now Bethany was nigh unto Jerusa-
lem, “about fifteen furlongs off:
19 And many of the Jews came to Mar-
tha and Mary, to comfort them concern-
ing their brother.
20 Then Martha, as soon as she heard
that Jesus was coming, went and met him:
but Mary sat still in the house. 2
21 Then said Martha unto Jesus, Lord,
if thou hadst been here, my brother had
not died.
CHAP. XI.
our Lord and Martha.
22 But I know, that even A,”,º.
b - © - sº tº gº ºf ~
now, "whatsoever thou wilt ask An ºlymp.
of God, God will give it thee ? CII. 1.
23 Jesus saith unto her, Thy brother
shall rise again. -
24 Martha said unto him, “I know that
he shall rise again in the resurrection at
the last day.
25 Jesus said unto her, I am “the resur-
rection, 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?
& That is, about two miles.—b Ch. 9. 31.-c Luke 14. 14. Ch. 5.
29-–d Ch. 5. 21. & 6. 39, 40, 44.
e Ch. 1. 4. & 6. S5. & 14. 6. Col. 3. 4. 1 John 1. l, 2. & 5. 11.--
f Ch. 3. S6. 1 John 5. 10, &c.
mercy require it. The conduct of most men
widely differs from this: of such, an old proverb
says, “They feed like the flies—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 fur-
longs and a half. So Lightfoot, and the margin.
Verse 19. JMany 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, * the Jews, lasted about thirty
days: the three first days were termed days of
weeping: then followed seven of lamentation. Du-
ring the three days, the mourner did no servile
work: and if any one saluted him, he did not re-
turn 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 Law, the JMish-
nah, nor the Talmud. All the thirty days he con-
tinued unshaven, wore no white or new clothes,
and did not sew up the rents which he had made
in º garments. See Lightfoot, and see on
wer. 31.
Verse 20. JMartha-went and met him] Some
suppose she was the eldest of the two sisters—she
seems to have had the management of the house.
See Luke x. 40.
JMary sat still in the house..] It is likely that by
this circumstance, the evangelistintended to con-
vey 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 immoveable. See Ezra ix. 3, 4. Neh.i.4.
Psa. cxxxvii. 2. Isai. xlvii. 1. Luke i. 79, and
Matt. xxvii. 61.
Verse?!... 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 sis- |
ters had not a complete knowledge of i-
VoI. I. p º ** edge of the omni-H
potence of Christ—they thought he could cure at
hand, but not at a distance; 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 motion of his divinity; and indeed
the following verse proves, that they considered
him in no other light than that of a prophet.—
Quere—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 P
Verse 22. I know, that even now] She durst not
ask so great a favour in direct terms ; she only
intimated º; 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 our Lord who fully exemplified it by
his own resurrection; yet the opinion was com-
mon, not only among God's people, but among all
those who believed in the God of Israel. The
Jewish writings, after the captivity, are full of
this doctrine. See 2 Macc. 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 resurrection 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 be-
lieved 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 trespässes 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,
- 553
Conversation between
*** 27 She saith unto him, Yea,
An olymp. Lord: * I believe that thou art
Sºlº tº 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 se-
cretly, saying, The Master is come, and
calleth for thee.
29 As soon as she heard that, she arose
quickly, and came unto him.
30 Now Jesus was not yet come into
the town, but was in that place where
Martha met him. - .
31 * The Jews then, which were with
her in the house, and comforted her, when
they saw Mary, that she rose up hastily and
ST. JOHN.
our Lord and JMary.
went out, followed her, saying, *, *, *.
She goeth unto the grave to weep A. jyº.
there. CCII: 1.
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 weep-
ing, and the Jews also weeping which
came with her, he groaned in the spirit,
and * was troubled,"
34 And said, Where have ye laid him 2
They said unto him, Lord, come and see.
35 °Jesus wept.
36 Then said the Jews, Behold how he
loved him
a Matt. 16. 16. Ch. 4. 42. & 6. 14, 69.-b Wer. 19.
c Wer. 21.-d Gr, he troubled himself—e Luke 19, 41.
Believest thou, this 2) 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 con-
cerning his nature, that they might find no obsta-
cles to their faith. These sisters had considered him
only as a prophet hitherto ; and it was necessary
that they should now be further instructed, that
as God was to exert himself, they might believe
that God was there. -
Verse 27. Yea, Lord : I believe] Hertreuxa,
I have believed. Either meaning that she had be-
lieved this for some time past, or that since he be:
gan to teach her, her faith had been considerably
increased: but verbs practer, in Greek, are often
used to signify the présent. Martha here acknow-
ledges Christ for the Messiah promised to their
fathers, but her faith goes no further; and having
received some hope of her brother's present re-
surrection, she waited for no further instruction,
but ran to call her sister.
Verse 28. The JMaster is come] This was the
appellation 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 rai-
sing her brother.
erse 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 relatives 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 three 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 la-
mentation succeeded the three days of weeping,
because all hope was now taken away. #;
had traditions that in the course of three days,
persons who had died were raised again to life.—
See Lightfoot. s
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. After this example of our Lord,
shall we say that it is weakness, folly, and sin, to
weep for the loss of relatives 2 . He who says so,
and can act in a similar case to the above, accord-
ing to his own doctrine, is a reproach to the name
of man. Such apathy never came from God;—
it is generally a bad cion, 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, as-
cetic 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 consequen-
ces. , No. Jesus had humanity in its perfection;
and humanity unadulterated, is generous and sym-
pathetic. A particular friend .# Jesus was dead ;
and as his friend, the affectionate and friendly
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, Laza-
rus, come forth behold the God 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 2 Can Such a character beinatten-
tive to the welfare of his creatures P Here is God
manifested in the flesh living in human nature,
feeling for the distressed, and suffering for the lost:
Reader ask thy soul, ask thy heart, ask the bow-
els of thy compassions, if thou hast any, could
this Jesus unconditionally reprobate from eternity
any soul of man 2 Thou answerest NO ! God
repeats NO ! Universal nature re-echoes NO!
and the tears. and blood of Jesus etermally say,
N O !
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
character of Christ; and therefore, according to
the testimony 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 11 And
º 554
Christ raises Lazarus
A. M. 4038. 37 And some of them said,
* 3:... Could not this man, "which
1994. opened the eyes of the blind,
have caused that even this man should
not have died ?
38 Jesus, therefore, again groaning in
himself, cometh to the grave. It 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
shouldest "see the glory of God 7
CHAP. XI.
from the dead.
41 Then they took away the *, *, *.
stone from the place where the Anjºymp.
dead was laid. And Jesus lifted -ºº-º-
up his eyes, and said, Father, I thank
thee that thou hast heard me. .
42 And I know that thou hearest me
always: but “because of the people which
stand by I said it, that they may believe
that thou hast sent me. -
43 And when he thus had spoken, he
cried with a loud voice, Lazarus, come
forth.
44 And he that was dead came forth,
bound hand and foot with grave-clothes :
and “his face was bound about with a
a Ch. 9. 6.—b Ver. 4, 28.
• Ch. 12. 80.-d Ch. 20. 7.
when we see him pouring out his blood and life
upon the cross for mankind, we may with exulta-
tion 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 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 P 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, con-
cerning the works and providence of God; till
by his further miracles of mercy or judgment, he
converts or confounds 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 a door.
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 grot-
to, 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. 44.2
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 putrescence
had already taken place, that it might not be af.
terward 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 putrefac-
tion. The Greek word, o&sº 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 com-
mon text: but they chose literally to follow the
Anglo-Saxon, nu he rcincº ; and it would be
now useless to attempt any change, as the com-
mon reading would perpetually recur, and cause |
all attempts at mending, to sound even worse
than that in the text.
For he hath been dead four days.] Taragrato;
yag eart, this is the fourth day, i.e. since his in-
terment. Christ himself was buried on the same
day on which he was crucified, see chap. xix. 42.
and it is likely that Lazarus was buried also on
the same day on which he died. See on ver. 17.
Verse 40. If thou wouldest believe, &c.] So it
appears that it is faith alone that interests the
miraculous and saving power of God in behalf of
men. Instead of došay, the glory, one MS. reads
Juvaſzty, the miraculous power. -
Verse 41. Where the dead was laid]. These
words are wanting in BC*DL. three others, Sy-
riac, Persic, Arabic, Sahidic, Ethiopic, Arme-
nian, Vulgate, Saaron, and in all the Itala. Gries-
bach 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 invoked the su-
preme 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 com-
pletly taken out of the way, and that their faith
might 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 this
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 show.ld hear the voice of the Son
of God, and live. He now fulfils that prediction,
and cries aloud, that the people may take notice,
and see that even death is subject to the sove-
reign command of Christ.
esus 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-
º Swathed about with rollers—wegials, from
keigo, I cut. These were long slips of linen a few
inches in breadth, with which the body and limbs
of the dead were swathed, and especially those
who were embalmed, that the aromatics might be
kept in contact with the flesh. But as it is evi-
dent that Lazarus had not been embalmed, it is
*
555
The chief priests and Pharisees
*::::::::: napkin; , Jesus saith unto them,
A. ºlymp. Loose him, and let him go.
—ººt tº 45 Then many of the Jews
which came to Mary, * 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 'ſ "Then gathered the chief priests
and the Pharisees a council, and said,
ST. JOHN.
counsel against him,
*What do we ? for this man *.*.*.*.
doeth many miracles. An. Olymp.
48 If we let him thus alone, -8°E li.
all men will believe on him: and the Ro-
mans shall come and take away both our
place and nation.
49 And one of them, named "Caiaphas,
being the high-priest that same year, said
unto them, Ye know nothing at all,
50 ° Nor consider that it is expedient
•ch. 2.28. & 10. 42 & 12, 11, 18–b Psa. 2. 2. Matt. 26.s.
Mark 14. 1. Luke 22, 2.
“Ph. 12. 19. Acts 4. 16.-d Luke S. 2. Ch. 18. 14. Acts 4. 6.
- e Ch. 18. 14.
probable that his limbs were not swathed toge-
ther, as is the constant case with those who are
embalmed, but separately; so that he could come
out of the tomb at the commaud of Christ, 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 É. Several of the primitive Fa-
ihers have adduced this resurrection of Lazarus
as the model, type, proof, and pledge of the gene-
ral 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. JMany 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 saying of the wise man, It is bet-
ter 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 mi-
racle, steeled their hearts againstit; and not only
so, but conspired the destruction of this most hu-
mane, amiable, and glorious Saviour ! Those
who obstinately resist the truth of God, are capa-
ble of everything 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 there-
fore only those are meant who were scribes or
elders of the people, in conjunction with Annas
and his son-in-law Caiaphas, who were the high-
priests here mentioned. See chap. xviii. 13, 24.
, What do we?] This last miracle was so clear,
plain, and incontestable, that they were driven
ºw 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 conſidently rely.
Verse 48. All men will believe on ...] If we
permit 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 universal-
ly 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, destroy our temple, and utterly dis-
solve 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 per-
mitted to live, we shall be all destroyed their
former weapons will not now avail. On the sub-
ject of keeping the Sabbath, they had been al-
ready confounded, and his last miracles were so
incontestable, that they could no longer cry out,
He is a deceiver. - *
Both our place and ...] Literally this place,
roy romoy ; but that the temple only is understood,
is clear from Acts vi. 13, 14. 2 Macc. i. 14, ii. 18.
iii. 18. v. 16, 17. x. 7, where it is uniformly called
the place, or the holy place, because they consi-
dered it the most glorious and excellent placesin
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 de-
stroy 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
ut a final period to their political existence.
ee Matt. xxii. 7. and the notes on chap. xxiv.
N
Verse 49. Caiaphas, being the high-priest that
same year] . By #. law of Moses, #. xi. 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 an-
nual : the Romans and Herod put down, and
raised up whom they pleased, and when they plea-
sed, without attending to any other rule than
merely that the person put in this office should be
of the sacerdotal race. According to Josephus,
Ant. xviii. c. 3. the proper name of this person
was Joseph, and Caiaphas was his surname. He
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
fºr:6
and Caiaphas
A. M. 4089. for us, that one man should die
At ºr. for the people, and that the
99% º whole nation perish not.
51 And this spake he not of himself:
but being high-priest that year, he pro-
phesied that Jesus should die for that na-
tion; -
CHAP. XI.
predicts his death.
52 And “not for that nation *, *, *::::
only, "but that also he should A. olymp.
gather together in one the chil- -ºttº.
dren of God that were scattered abroad.
53 Then from that day forth they took
counsel together for to put him to
| death.
wº-
a Isai. 43. 6. 1 John 2. 2.
b Ch. 10, 16. Eph. 2. 14, 15, 16, 17.
random than according to reason, and the exi-
gencies of the case. There is a various reading
here in some MSS. that should be noticed. In-
stead of ová's 3 taxoyićsage, which we translate ye
do not consider, and which properly conveys the
idea of conferring, or talking together; ová's A6-
2.1%aºs, 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 aequalis,
jorsitan proºferenda receptºe.
That one man should die for the people] In
saying these remarkable words, Caiaphas had no
j intention 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 sacrifice 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. Se-
condly, It is not certain that Christ will be ac-
iºd as king by all the people; nor, that
he will make any insurrection against the Po-
mans: mor, that the Romans will, on his account,
ruin 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 proverbial among the
Jews: see several instances of it in Schoetgen.
Verse 51. This spake he not of himself] Wicked
and sworthless as he was, God so guided his
tongue, that contrary to his intention, he pro-
nounced a prophecy 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 simi-
lar to these of Caiaphas are by the prince of all
the Roman poets, put in the mouth of JNeptune,
when promising Venus that the fleet of
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.”
Which victim the poet informs us was Palinurus,
the pilot of AEneas's own ship, who was precipi.
tated into the deep by a divine influence. See
VIRG. JEn. v. l. 815, &c.
There was no necessity for the poet to have in-
troduced this account. It was no historic fact,
nor indeed 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 interposi-
tion of a god, who promises to allay the storm,
disperse the clouds, preserve the fleet, and the
ºves of the men:--but one myst perish” The
??620/S |
reader is again distressed, and the book ominously
closes with the death of the generous Palinurus,
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 sacrificial system of Jews and Gen-
tiles proves, that all the nations of the earth cre-
dited. -
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, JMoses 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 verse 51. are
John's explication of what was prophetic in the
words of Caiaphas: as if John had said, he is in-
deed 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 afterward, 1 John ii. 1,2.
Gather together in one] That he should col-
lect into one body;-form one church out of the
Jewish and Gentile believers.
Children of God that were scattered abroad.]
Probably 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 James i. 1. and it is
because he refers to these only, that he terms
them here, the children of God, which was an an-
cient character of the Jewish people: see Deut.
xxxii. 5. Isai. 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 for the
then inhabitants of Judea, but for all the Jew-
ish race wheresoever scattered ; and that the
consequence would be, that they should be all col-
lected 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 apostle may seem to con-
fine the benefits of Christ's death to the Jewish,
people only, yet we find, from the passage al-
ready quoted from his first epistle, that his views
of this subject were afterward 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 first
Epistle, chap. ii. ver. 2. All the truths of the
Gospel were not revealed at once, even to the
apostles themselves. -
Verse 53. They took counsel together] ×vya-
govaeva avºro, they were of one accord in the busi-
ness; and had fully made up their minds on the
subject; and they waited only for a proper on-
portunity to put him to death. -
557
Christ retires to Ephraim;
*.*.*.* 54 Jesus ºtherefore walked no
Ajiyap. more openly among the Jews;
-** - but went thence unto a coun.
try near to the wilderness, into a city call-
ed "Ephraim, and there continued with
his disciples. a'
55 Tº And the Jews' pass-over was nigh
at hand: and many went out of the coun-
try up to Jerusalem before the pass-over,
to purify themselves.
ST. JOHN.
the Jews seek him.
56 "Then sought they for Je- A M, ºss.
A. D. 29.
sus, and spake among them-
selves, as they stood in the tem-
ple, What think ye, * that he
come to the feast 7 -
57 Now both the chief priests and the
Pharisees had given a commandment,
that, if any man knew where he were,
he should show it, that they might take
him. -
An. Olymp.
§ciº *
will not
• Ch. 4, 1, 3, & 7. 1–5 See 2 chron. 18. 19–c Matt. 26. 17.
Mark 14. 12. Luke 22, 1. Ch. 2. 13. & 5, 1. & 6.4.
d Ch. 11. 7.-e Ch. 7. 11.-f Isai. i. 15. Rom. 3. 15.
e 2 Tim. 4. 3.
Verse 54. Walked no more openly] . IIagghata,
he did not go as before through the cities and vil-
lages, teaching, preaching, and healing the sick.
JWear to the wilderness] Some MSS. add, of
Samphourein, or Samphourim, or Sapfurim.
-4 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. S. 9, join them both together. Many believe
that this city or village was the same with that
mentioned, 1 Macc. v. 46. 2 Macc. xii. 27.
Joshua gave it to the tribe of Judah : Josh. xv. 9.
and Eusebius and Jerom say it was about twenty
miles north of Jerusalem. .
•And there continued] Calmet says, following
Toynard, that he staid there two months, from the
twenty-fourth of January till the twenty-fourth
of March.
Verse_55. The Jews' pass-over was nigh at
hand]. It is not necessary to suppose that this
verse has any particular connexion with the pre-
ceding. Most chronologists agree that our Lord
spent at least two months in Ephraim. This was
the last pass-over 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
was required to purify those who had touched the
dead) before the feast, that they might purify
themselves; and not eat the pass-over otherwise
than prescribed 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 inconvenience. -
Verse 56. Then sought they for Jesus] Pro-
bably those of Ephraim, in whose company Christ
is supposed to have departed for the feast, but ha-
ving staid behind, perhaps at Jericho, or its vici-
nity, the others had not missed him till they Carne
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 festival,
knowing that he was punctual in his attendance
on all the Jewish solemnities.
Verse 57. Had given a commandment] Had
given order; ev'roxhy, positive order, or injunction,
and perhaps with a grievous penalty, that no one
should keep the 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 spoken of was given in
consequence of the determination of the council,
mentioned ver. 48—53.

Christ's sympathy and tenderness, one of the
principal subjects in this chapter, has already
been particularly noted on ver. 33. His eternal
power and godhead are sufficiently manifested in
the resurrection of Lazarus. The whole chap-
ter abounds with great and important truths, de-
livered in language the most impressive and edi-
fying. In the whole of our Lord's conduct in the
affair of Lazarus and his sisters, we find majesty,
humanity, friendship, and sublime devotion, blend-
ed in the most intimate manner, and illustrating
each other by their respective splendour and ex-
cellence. In every act, in every word, we see
GoD manifested in the FLESH-JMan in all the
amiableness and charities of his nature; GoD 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.
CHAPTER XII.
Jesus stºps in the house of Lazarus, and JMary anoints his feet, 1–3. Judas Iscariot finds fault, and re-
proves her, 4-6. Jesus vindicates JMary, and reproves Judas, 7, 8. The chief priests consult to put
Lazarus to death, because that through him many believed on Jesus, 9–11. He enters Jerusalem in tri-
umph; the people mee him, and the Pharisees are troubled, 12–19. Greeks inquire after Jesus, 20–22.
Our Lord's diseourse on the subject, 23–26. Speaks of his passion, and is answered by a voice from
heaven, 27, 28. The people are astonished at the voice, and Jesus explains it to them, and foretells his
death, 29–33. They question him concerning the perpetuity of the JMessiah, and he instructs them,
34–36. Many believe not; and in them the saying of Isaiah is fulfilled, 37–41. Some of the chief
rulers believe, but are afraid to confess him, 42, 43. He proclaims himself the light of the world, and
shows the danger of rejecting his word, 44–50.
- - 558
Christ is ănointed by JMary 5
**** HEN Jesus, six days be-
A:8; fore the pass-over, came
–991 tº to Bethany, "where Lazarus was
which had been dead, whom he raised
from the dead.
2 b 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 oint-
ment of spikenard, very costly, and anoint-
ed the feet of Jesus, and wiped his feet
with her hair: and the house was filled
with the odour of the ointment.
4 Then saith one of his disciples, Judas
Iscariot, Simon’s son, which should betray
him,
CHAP.
XII.
5. Why was not this ointment *, *.
sold for three hundred pence, A. ºlymp.
and given to the poor ? COIL. I.
6 This he said, not that he cared for the
poor; but because he was a thief, and "had
the bag, and bare what was put therein.
7 Then said Jesus, Lether alone: against
the day of my burying hath she 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
Judas murmurs at it.
a Ch. 11. 1, 43.−b Matt. 26. 6. Mark 14. 3.-c Luke 10, 38, 39.
Ch. 11. 2.
d Ch. 13. 29.-e Matt. 26. 11. Mark 14. 7.—f Ch. 11. 48, 44.
g Luke 16. 31.
NOTES ON CHAPTER XII.
Verse 1. Sir days before the pass-over] Reck-
oning the day of the pass-over 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 iliuluths after the resur-
rection 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 JMary a pound of ointment]
See the note on Matt. xxvi. 7. see also Mark
xiv. 3. It does not seem the most likely that this
was the same transaction with that mentioned
above. Some think that this was, notwithstand-
ing 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 91.13s. 9d, sterling; reckoning the dena-
rius at 7:4. One of my MSS. of the Vulgate (a
MS. of the 14th century) reads, cccc denarii.
Verse 6. JNot that HE cared for the poor]
There should be a particular emphasis laid on the
word he, as the 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
ºaçaşev : and in this sense it is used chap. xx. 1.
If thou hast stol, EN him away—ºt av egas-arz;
ºutov. In the same sense the word is used by
Josephus, Ant. b. xii. c. v. s. 4. where, speaking
of the pillage of the temple by Antiochus, he says,
Tº a keun row 9eov gas-agai, He carried off, or
STOLE, also the vessels of the Lord. See also
Ant., b. viii. c. 2. S. 2... where the harlot says be-
fore Solomon, concerning her child, Bas-awara J.
"ovkov ex roy yovatºv ºrgos authy aeraeagal-She
STOLE away my child out of my bosom, and re-
moved it to herself. And Ibid. b. ix. c. 4. s. 5.
speaking of the ten lepers that went into the Sy-
rian camp, he says, finding the Syrians fled, They
£ntered into the camp, and ate, and drank; and
having stol RN away (gas-away) garments, and
tºuch gold, they hid them without the camp. See
the objections to this translation answered by
JK/pke, and the translation itself vindicated. 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 consi-
dered as superfluous: for when we are told that he
had the bag, 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 subject-
ing himself to detection. And as he saw that the
death of Christ was at hand, he wished to secure
3. P. for himself, before he left the company
of the apostles. I see that several copies of the
old Itala version understood the word in this sense,
and therefore have translated the word by, aufere-
bat, exportabat—took away, carried away. Jerom,
who professed to mend this version, has in this
place, (as well as in many others) marred it, by
rendering egas-affay, by portabat.
The yawaa.oxoacy, which we translate bag,
meant originally the little box or sheath, in which
| the tongues or reeds used for pipes were carried;.
and thus it is interpreted by Pollua in his Ono-
masticon ; and this is 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, &c. As our Lord and his dis-
ciples lived on charity, a bag or scrip was provi-
ded to carry those pious donations, by which they
were supported. And Judas was steward and
treasurer to this holy company.
Verse 7. Let her alone; against the day of my
burying hath she kept this...] Several MSS. and
Versions read thus: Aoss avºrny, wa etc ºrny naga,
row ey'raºtao"Azov Azov, thenah—Let her alone, THAT
she may keep it to the day of my embalming. This
is the reading of BDLQ. four others, Arabic,
Coptic, JEthiopic, Armenian, latter Syriac in the
margin, Slavonic, Pulgate, all the Itala but one;
JWonnus, Ambrosius, Gaudentius, and Augustin.
This reading, which has the approbation of JMill,
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... JMuch 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 Laza-
ºrus also to death] As long as he lived, they saw an
559
Jesus enters Jerusalem on an ass.
*, *, *, they might put Lazarus also to
An Olymp. death;
*-i- 11 "Because that by reason of
him, many of the Jews went away, and
believed on Jesus.
12 T * On the next day, much people
that were come to the feast, when they
heard that Jesus was coming to Jerusa-
lem,
13 Took branches of palm trees, and
went forth to meet him, and cried, ° Ho-
Sanna : Blessed is the King of Israel, that
cometh in the name of the Lord.
14 “And Jesus when he had found a
young ass, sat thereon; as it is written,
15 °Fear not, daughter of Sion: behold,
thy King cometh, sitting on an ass’s colt.
16 These things understood not his
disciples 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.
ST. JOHN.
Certain Greeks desire to see him.
17 The people therefore that **, *.
was with him, when he called An oiyº.
Lazarus out of his grave, and –ºh!.
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
themselves, “Perceive ye how ye prevail
nothing? behold, the world is gone after
him.
20 T And there were certain Greeks
among them, * that came up to worship .
at the feast :
21 The same came therefore to Philip,
* which was of Bethsaida of Galilee, and
desired him, saying, Sir, we would see
Jesus.
22 Philip cometh and telleth Andrew :
and again Andrew and Philip tell Je-
SUIS, -
23 T And Jesus answered them, saying,
a Ch. 11. 45. Ver. 18.-b Matt. 21. 8. Mark 11. 8. Luke 19.
35, 36, &c.—c Psa. 118. 25, 26.-d Matt. 21. 7.-e Zech. 9. 9.-
fLuke 18. 34.
& Ch. 7. 39.-h Ch. 14. 26.-i Wer. 11.-k Ch. 11. 47, 48.-
1 Acts 17. 4.—m 1 Kings 8, 41, 42. Acts 8. 27.-n' Ch. 1. 44.
incontestable proof of the divine power of Christ:
therefore 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
erceive that he who had raised him after he had
Jeen dead four days, could raise him again,
though they had slain him a thousand times |
Verse 12. On the next day] On what we call
..'Monday. -
Verse 13. Took branches] See on Matt. xxi.
1, &c. 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 Covenant, that the Old is
to be fully understood.
Verse i7. 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] Either by your
threatenings or eaccommunications.
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
zmonde, and to the English, every body; the bulk
of the people. Many MSS. Versions, and Fa-
thers, add oxor, the whole world. As our Lord's
converts were rapidly increasing; the Pharisees |
thought it necessary to execute without delay,
what they had purposed at their first council.
See chap. xi. 35.
Verse 20. Certain Greeks] There are three
opinions concerning these. 1. That they were
proselytes of the gate or covenant, who came up to
worship the true God at º feast, 2, That they
56 *
were real Jews, 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 of the temple, or
the miracles of our Lord, came to offer sacrifices
to Jehovah, and to worship him according to the
manner of the people of that land. This was not
an unfrequent case: many of the Gentiles, Ro-
mans, and others, were in the habit of sending
sacrifices 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 Phoeni-
cia or Syria ; or perhaps inhabitants of Decapo-
lis, near to the lake of Gennesareth and Bethsaï-
da ; and therefore they addressed themselves to
Philip, who was of the latter city, and probably
known to them. The latter Suriac calls them
.Arameans or Syrians. The Vulgate, and several
copies of the Itala, call them Gentiles.
ir, 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 salvation of the soul, often originates, under
God, in a principle of simple curiosity. Many
have only wished to see or hear a man, who
speaks much of Jesus, his miracles, and his mer-
cies; and in hearing, have felt the powers of the
world to come, and have become genuine con-
verts to the truths of the Gospel.
Verse 22. Andrew and Philip tell Jesus.] How
pleasing to God is this union, when the ministers
of the 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 Gos-
pel shall be preached to all nations, the middle
Our Lord's parable concerning
** * * The hour is come, that the Son
Ajymp. of man should be glorified.
–88 tº 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;
and he that hateth his life in this world,
§ Ch. 13. $2.8 17. 1.—b 1 Cor.:15. S6.—c Matt. 10. 39. & 16. 25.
- Mark 8. 35. Luke 9. 24. & 17.33. -
wall of partition broken down, and Jews and Gen-
tiles 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. - º
Verse 24. Eaccept 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 |
decomposed in the ground; his resurrection to the
blade which springs up from the dead grain:
which grain, thus dying, brings forth an abun-
dance of fruit. I must die to be glorified; and
unless I am glorified, I cannot 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; as in nature he had attached the multipli-
cation of the corn, to the death, or decomposition
of the grain. - -
2. The end of his death —thé 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 comprehend how it is done. The
greatest philosopher that ever existed could not
tell how one grain became thirty, sixty, a hun-
dred, 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 ani-
anals 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, &c.
All we can say is, the thing is so; and it has
pleased God that it should be so, and not other-
wise. So there are many things in the person,
death, and sacrifice of Christ, which we can nei-
ther explain nor comprehend. All we should say
here is, It is by this means that the world was re-
deemed—through this sacrifice men are saved: it
has pleased God that it should be so, and not other-
wise. Some say “our Lord spoke this according
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 2 Is it
not a physical truth, that the whole body 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 included in this body, and
which must die also, if it did not receive from the
Wor,. I. f 71
CHAP. XII.
|him follow me; and "where I -
|am, there shall also my servant be : if
| master in a twofol
the multiplication of grain.
shall keep it unto life eternal. ***
26 If any man serve me, let Ajº.
• 1.
any man serve me, him will my Father
honour. -
27 ° Now is my soul troubled; and what
shall I say? Father, save me from this
d Ch. 14. S. & 17. 24. 1 Thess. 4. 17.—e Matt. 26. 38, 39. Luke
12. 50. Ch. 13. 21. -
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
atonement with infinite merit. Thus the merit
was multiplied, and through the death of that one
erson, the man Christ Jesus united to the eternal
ORD, salvation 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 back with everlasting honour, by m
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
sense ; 1. To instruct men.
2. To employ and appoint them their work. He
who wis to serve Christ must become 1. His
disciple of scholar, that he may be taught : 2.
His servant, that he may be employed by and obey
his master. To such a person a twofold promise
is given : 1. He shall be with Christ, in eternal
fellowship with him; and 2. He shall be honoured
bysthe Lord ; he shall have an abundant recom-
pense 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 incarnation of the supreme God, according
to the Hindoo theology) to his disciple Arjoon 2
“If one whose ways were ever so evil, serve me.
alone, he soon becometh 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: “I am ex-
tremely dear unto the wise man, and he is dear to
me—Iesteem the wiseman even as myself, because
his devout spirit dependeth upon me alone as his
ultimate resource.” Bhagvat Gheeta, pp. 71. & 82.
The Rabbins have an extravagant saying, viz.
“God is more concerned for the honour of the
just man, than for his own.” *
Verse 27. JWow is my soul troubled] Our bless-
ed Lord took upon him our weaknesses, that he
might sanctify them to us. As a man, he was trou-
bled 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
rudence and caution; by which we avoid danger.
en we see Jesus working miracles which de-
monstrate his omnipote; we should be led to
56 - -


Christ shows the meaning
A. M., 40s. hour: * but for this cause came
A. D. 29. &
An olymp. I unto this hour.
—Sºlº tº 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 heard it, said that it thundered : others
ST. JOHN.
of the voice from heaven.
said, An angel spake to him. *.*.*.*.
30 Jesus answered and said, A. º.p.
* This voice came not because 1.
of me, but for your sakes.
3 | Now is the judgment of this world:
now shall "the prince of this world be cast
Out. -
32 And I, * if I be lifted up from the
a Luke 22. 53. Ch. 18. 37.-blylatt. 3. 17.
c Ch. 11. 42.
conclude that he was not man were it not for such
passages as these. The reader must ever remem-
; 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 2 Father, save me from
this hour] Kau ri staro ; Hareg rogov Aze ºk. The
area; rawºrn: ; which may be paraphrased thus:
nd why should I say,
hour 2 when for this cause I am come to this hour.
The common version makes our blessed Lord con-
tradict himself here, by not attending to the pro-
per punctuation of the passage, and by translating
the particle ºri, 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 cry out, Father, save me
from this death ! for he hopesºthat the glory of
God and his welfare, may be accomplished some
other way, less dreadful to his nature : but why
should I say so, seeing for this very purpose, that
I might die this violent death for the sins of man-
kind, I am come into the world, and have almost
arrived at the hour of my crucifixion,”
Verse 28. Father, glorify thy na By the
name of God is to be understood himself in all his
attributes; his wisdom, truth, mercy, justice, ho-
liness, &c. which were all more abundantly glo-
rified by Christ's death and resurrection (i. e.
shown forth in their own excellence) than they |
had ever been before. Christ teaches here a fes-
son of submission to the Divine will. Do with me
what thou wilt, so that "glory ; redound to thy
name. Some MSS. read, Father, glorify my
name; others, glorify thy Som.
Then came there a voice from heaven, &c.] The
following is a literal translation of Calmet's note
on this passage, which he has taken from Chry:
sostom, Theodoret, Theophylact, and others: “I
have accomplished my eternal designs on thee.
I have sent thee into the world to make an atone-
ment 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 §. by the miracles which have accom-
anied thy mission; and I will continue to glorify
thee at thy death, by unexampled prodigies, and
thy resurrection shall be the completion of thy
glory and of thy elevation.”
Christ was glorified, 1st. By the prodigies which
happened at his death. , 2. In his 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 Gospel was accompanied, and by which
the kingdom of Christ has been established in the
world. 2 Cor. ii. 14.
Yerge 29. The peopºeia that if thundered :
56% -
'ather, save me from this
d Matt. 12, 29. Luke 10. 18. Ch. 14. S0. & 16. 11. Acts 26. 18.
2 Cor. 4. 4. Eph. 2. 2. & 6. 12.—e Ch. 3. 14. & 8. 28.
others—an angel spake to him.] Bishop Pearce
says, probably there was thunder as well as a
voice, as in 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 an-
gel hath spoken to him.”
Wetstein supposes that the voice was in the lan-
guage then in use among the Jews; which the
Greeks, not understanding, 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 thun-
der; and in chap. x. 3. the voice of an angel is
compared to seven thunders. The voice mention-
ed was probably very loud, which some heard dis-
tinctly, 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 had been brought to him by Philip
and Andrew. The Jews had frequent opportu-
nities of seeing his miracles, and of being con-
vinced 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 mira-
culous voice, appears to have come from heaven.
Verse 31. JWow 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, 3 agzov, of this world, is
understood to be Satan, who had blinded the eyes
of the Jews, and hardened their hearts, that the
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 epithetcºyn ºbsar ha-6lam, prince of this
world, is repeatedly applied to the devil, or to
Sammael, 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 belie-
ving Greeks, and to have the following meaning,
which is extremely different from the other. “In
a short time, (four or five days afterward,) ye
shall see what sort of a judgment this world pass-
es. I, 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 malefactor, 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. J.--will drawn oll men unfo ºpe, .

Christ signifies his death.
**, ºft. earth, will draw * all men unto
An Óiymp. me. . -
–8°º 1. 33 °This he said, signifying
what death he should die. •
a Rom.5.18. Hebr. 2.9—bch. 18.32–e Psa'89. 86,37. & 110.4
After I 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 charac-
teristics of the Messiah, that unto him should the
gathering of the people be, Gen. xlix, 10. And
probably our Lord refers to the prophecy, Isai.
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
GENTILEs 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. w
Instead of raytaç, the Codex Bezae, another,
several versions, and many of the Fathers, read
ºray'ra, all men, or all things; so the Anglo-Saxon,
lc ceo ealle ping come rylpon, I will draw
all things to myself. But rayºra may be here the
accusative singular, and signify all men.
The ancients fabled that Jupiter had a chain of
old, which he could at any time let down from
eaven, and by it draw the earth and all its in-
habitants to himself. See a fine passage to this
effect in Homer, Iliad. viii. ver. 18–27.
Eið’ays, raigha ao Se Seou, iva etēs tº ravºres,
> * * g h v × g w a hy ºf ougzvo&sy ×gsaaaayres'
IIaytec 3’ effºrted Sº Seou, racial ºrg Sealyai. x. T. A.
“Now 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 upheav'd
Shall hang in the mid-heaven. So much am l
Alone, superior both to gods and men.—CowPER.
By this chain, the poets pointed out the union
between heaven and earth; or in other words,
the government 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 philanthr
of God, by which he influences, and by .#
attracts all mankind to himself. It was possibly
in allusion to this that our Lord spoke the above
words. . Should it be objected that it is inconsis-
tent , with the gravity of the subject, and the
dignity of our Lord, to allude to the fable of a
heathen poet, I answer: 1. The moral is excel-
lent, and, applied to this purpose, expresses beau-
tifully our Lord's 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 in-
consistent with the gravity of the subject, and
his dignity, for our blessed Lord to allude to Ho-
mer, 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.
As sometimes justice was represented under the |
emblem of a golden chain, and in some cases such
CHAP. XII.
ever make blunders, as well as the Jews.
The Jews cavil.

34 The people answered him, *, *, *.
* We have heard out of the law, An ºlymp.
that Christ abideth for ever: -ºº ºl
and how sayest thou, The Son of man
Isai. 9. 7. & 53. 3. Ezek. 37.25. Dan. 2.44. & 7. 14, 27. Mic. 4.7.
a chain was constructed, one end attached to the
emperor's apartment, and the other hanging with-
in 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 op-
pressed; and thus claimed protection from the .
fountain of justice and power. In the Jehangeer
JWameh, a curious account of this kind is given,
which is as follows. The first order which Je-
hangeer issued on his accession to the throne
(which was A. H. 1014. answering to A. D. 1605.)
was for the construction of the GOLDEN CHAIN of
Justice. It was made of pure gold, and measured
thirty yards in length, consisting of sixty links,
and weighing in the whole, four Hindostany
maunds ſº four hundred pounds avoirdupois.)
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 offi-
cers of the courts of law were partial in their de-
cisions, or dilatory in the administration of jus-
tice, the injured parties, might come themselves
to this chain, and making a noise by shaking 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 com-
munication, prayer and faith establish between
the most just and most merciful God, and the
wretched and oppressed children of men. “And
I, if I be lifted up from the earth, will draw all
men unto me.” O thou that hearest prayer, wmto
thee shall all flesh come! Psal. lxv. 2.
Verse 34. We have heard out of the law] That
is, out of the Sacred Writings. The words here
are quoted from Psal. cx. 4. but the Jews called
every part of the Sacred Writings by the name,
The Law, in opposition 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 Scripture 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 Isai. liii. 1, &c. Dam. ix. 24,
27. But as there were several passages that
spoke of the perpetuity of his reign, as Isai. ix. 7.
Ezek. xxxvii. 25. Dam. vii. 14, 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 divine, 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 humiliations, afflić-
tions, sufferings, and death. And those who do
not make the proper distinction between the two
natures of Christ, the human and the divine, rºl
t is
only on the ground of two natures in Christ, that
the scriptures which speak of him, either in the
ld o '. Testament, can be possibly under-
ood: No position in the jº is plainer than
this, God was manifest . he esh.
5
The Jews would not believe, and ST. JOHN.
axº, º must be liſted up? who is this
An olymp. Son of man? . . v.
–88 tº 35 Then Jesus said unto them,
Yet a little while * is the light with you,
* Walk while ye have the light, lest dark-
ness come upon you: for “he that walk-
eth in darkness knoweth not whither he
goeth. º
36 While ye have light, believe in the
light, that ye may be "the children of
light, These things spake Jesus, and de-
so fulfil a prophecy of Isaiah.

parted, and “did hide himself ; *, *.
from them. An ºlymp.
37 T But though he had done –ººl tº
|so many miracles 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 2 and to
whom hath the arm of the Lord been re-
vealed. -
39 Therefore they could not believe,
ach. 1.9. & 8, 12, & 9.5. Ver. 46—b Jer. 18. 16. Eph. 5, 8.
c Ch. 11. 10. 1 John 2. 11.
d Luke 16.8. Eph. 5.8. 1 Thess. 5. 5. 1 John 2. 9, 10, 11.
e Ch. 8. 59. & 11. 54.—f Isai. 53. 1. Rom. 10. 16.
Verse 35. Yet a little while is the light with
you] In answer to their objection, our Lord com-
pares himself to a light, which was about to dis-
appear for a short time, and afterward to shine
forth with more abundant lustre; but not to their
comfort, if they continue to reject its present
beamings. He exhorts them to follow 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. 22. Then shall ye seek me,
but shall not find me, John vii. 34. For the king-
dom of God shall be taken from you, and given to
the Gentiles, Matt. xxi., 43. If ye believe not in
me now, ye shall then wish ye had done it, when
wishing shall be for ever fruitless.
Instead of £410° vºwy, with you ; gy waiv, among
you, is the reading of BDL. seventeen others:
Coptic, Gothic, Slavonic, Vulgate, Itala, Cyril,
JWönnius, and Victorinus. riesbach has re-
ceived 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 day-light—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 an end? There
may be but a very little time remaining to thee—
Oh run, fly to Christ, lest the darkness of death
overtake thee, before thy soul have found re-
demption in his blood |
Verse 36. Children Q #. 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 nature; so ye may be children of
the light, having nothing in you but truth and
righteousness. ”
Did hide himself..". them.] Either by render-
ing 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 en-
deavoured to seize upon him, in the absence of
the multitude.
the miracles were wrought for this very purposes!
ge théâ However, that I may put myself under cover from
that they might believe in Christ, and esc
Werse 37. Yet they believed not on him] :
to resist the offers of mercy.
sus was the Messiah, yet they did not believe;
but they were blinded by their passions, and ob-
stinately hardened their hearts against the truth.
Verse 38. That the saying of Esaias] Or, Thus
the word of Isaiah was fulfilled. So I think was
(commonly rendered that,) should be translated.
For it certainly does not mean the end the Phari-
sees had in view by not believing ; nor the end
which the prophet 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,
concerning the person, office, sufferings, death,
and sacrifice of the Messiah. See Isai. liii. 1, &c.
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 º. concerning Christ; therefore they
credited not the miracles which he wrought as a
proof that he was the person foretold by the pro-
phets, and promised to their fathers. Having thus
resisted the report of the prophets, and the evi-
dence 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,
commissioned the Romans against them; so that
their political existence was totally destroyed.
The prophecy of Isaiah was neither the cause
nor the motive of their unbelief: it was a simple
prediction, which imposed no necessity on them
They might have
believed, notwithstanding 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 rejectors and crucifiers of
Christ; and if the prophecy was infallible in its
execution, with respect to them, it was not be-
cause of the prediction that they continued in un-
belief, but because of their own voluntary obsti-
macy; and God foreseeing this, foretold it by the
prophet. Should I say, that they could not believe,
means, they would not believe, I should perhaps
offend a generation of his children; and yet I am
pretty certain, the words should be so understood.
coming wrath, and every evidence given that Je- || all suspicion of perverting the meaning of a text
564 -
Their punishment. Christ
A, M. 4038. because that Esaias said again,
A:3i., 40 "He hath blinded their eyes,
_991 tº and hardened their heart; that
they should not see with their eyes, nor
understand with their heart, and be con-
verted, and I should heal them.
41 "These things said Esaias, when he
saw his glory, and spake of him.
42 T Nevertheless among the chief ru-
lers also many believed on him; but “be-
cause of the Pharisees they did not con-
fess him, lest they should be put out of the
synagogue: -
43 “For they loved the praise of men
more than the praise of God.
CHAP. XII.
continues to teach them.
44 || Jesus cried and said, *, *, *.
* He that believeth on me, be- An Ólymp.
lieveth not on me, but on him –Sºlili.
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 in darkness.
47 And if any man hear my words, and
believe not, "I judge 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:
Matt. 18. 14.—b Isai. 6. 1.—c Ch. 7. 18. & 9. 22.
a Isai. 6.. 9, 10.
d Ch. 5. 44.—e Mark 9. 37. 1 Pet. 1. 21.
f Ch. 14. 9.—g Ver. 35, 36. Ch. 3. 19. & 8. 12. & 9.5, 39.—h Ch.
5.45. & 8. 15, 26.-i Ch. 3. 17.-k Luke 10. 16.

which seems to some to be spoken in favour of
that awful doctrine of †. reprobation,
the very father of it shall interpret the text for
me. Thus then saith St. AUGUSTIN: Quare au-
tem non PotºRANT, si a me quaeratur, cito re-
spondeo; Quia NoLEBANT : MALAM quippe eorum
volunTATEM praevidit Deus, & per prophetam
praenunciavit. T“If I be asked why they could
not believe 2 I immediately answer, Because
THEY would NoT. And God having foreseen
their BAD will, foretold it by the prophet.” Aug.
Tract. 53. in Joan.
Verse 40. And I should heal them.] This verse
is taken from Isai. 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 unwill-
ing 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] Isai. vi.
1, &c. I saw Jehovah, said the prophet, sitting
#. a throne, high and lifted up, and his train
jilled the temple. Above it ...?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 which the prophet
saw, was the glory of Jehovah: John therefore,
saying here, that it was the glory of Jesus, shows
that he considered Jesus to be Jehovah. See Bp.
Pearce. Two MSS. and a few Versions have
9°ow, and row esou avrov, the glory of God, or of
his God. -
, Verse 42. Among the chief rulers—many be-
lieved on him]. We only know the names of two
of them, JWłcodemus, and Joseph of Arimathea.
But—they did not confess %. Or it: they
Were as yet weak in the faith, and could not bear
the reproach of the cross of Čhrist. Besides, the
Principal rulers had determined to excommuni-
gate every person who acknowledged Christ for
the Messiah : see chap. ix. 22.
Verse 43. They loved the praise of men] Acáay,
the glory, or honour that cometh from men. º
How common are these four obstacles of faith,
$ºys Quesnel. 1. Too great a regard to men. 2.
Riches and temporal advantages. 3. The fear
9ſ disgrace. 4. The love of the praise of men.
Abundance of persons persuade themselves that
they love God more than the world, till sometry.
ing 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 great-
est of all, not to rise again after he has fallen;
This is generally occasioned by the love of the
praise .#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 concluding discourse to this wicked peo.
ple: 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 Father: he who honours the
Son, honours the Father. Though it was for as-
serting this, (his oneness with God,) that they
were going to crucify him; yet he retracts no-
thing of what he had spoken, but strongly reas-
serts 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 dark-
ness: 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 ch.
i. 5. iii. 19. viii. 12. and ix. 5.
Verse 47. And believe not] Kat an ºvaažn, And
keep them not, is the reading of ABL. seven others,
Syriac, Wheelock's Persian, two of the Arabic,
Coptic, Sahidic, AEthiopic, Armenian, latter Sy-
riac, 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 believe, in order to
keep them: , and he must keep them, in order
to his salvation.
I judge him not] I need not do it: the word of
Moses and the prophets, judges and condemns
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
doctrine :--the maxims which ye have heard
from my mouth, shall be those on which §. shall
be tried in the great day: and ye shall be con-
demned or acquitted, according as ye have be-
lieved or obeyed them; or according as ye have

565
Christ's last supper
*** * the word that I have spoken,
An ºlymp, the same shall judge him in the
—Sºlº tº last day.
49 For "I have not spoken of my-
self; but the Father which sent me, he
gave me a commandment, “what I
ST. JOHN.
with his disciples.
should say and what I should ºº.
speak. An: Qlymp.
50 And I know that his com- -8°º º
mandment is life everlasting : whatso-
ever I speak therefore, even as the Fa-
ther said unto me, so I speak.
& º a Deut. 18. 19. Mark 16. 16.
despised and violated them. See this proved,
Matt. xxv. 35, &c.
Verse 49. For I have not spoken of º J I
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. I have taught you, not
the things of men, but the deep everlasting truths
of God. As his envoy, I came to you; and his
truth only, I proclaim.
Gave me a commandment] Or, commission. So
I understand the original word gyroxn. Christ,
as the Messiah, received his commission from
God: what he should command, every thing that
related to the formation 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 his commandment is life
everlasting.] These words of our Lord are simi-
lar to that saying in St. John's first epistle, chap.
v. 11, 12. This is the record, that God hath given
unto us eternal 'g. and this life is in his Son.
He that hath the Son, hath life. God's command-
ment 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, pro-
perly credited, and carefully applied, leads to
eace and happiness here, and to glory hereafter.
hat an amiable view of the Gospel of the grace
of God does this give us ! It is a system of eternal
Qife, divinely calculated to answer every import-
ant purpose to dying, miserable man. This sa-
b Ch. 8. 38. & 14. 10.-c Deut. 18. 18.
cred truth Jesus witnessed with his last breath.
He began his public ministry, proclaiming the
kingdom of God; and he now finishes it, by as-
serting, that the whole commission is eternal life;
and having attested this, he went out of the tem-
ple, and retired to Bethany.
The public work of our Lord was now done;
and the remnant of his time previously to his cru-
cifixion, he spent in teaching his disciples—in-
structing 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 Ghost. 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 re-
ceived the most signal punishment. But those
who condemn them, do not reflect that they are
probably committing the same sort of transgres-
sion 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 de-
stroy 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 à Paradox-
ical 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 unrighteousness:—Pray to God that
this may not be thy condemnation. For a fur-
ther 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 would betray him, 18–20. The disciples doubting of whom he spoke,
Peter desires John to ask him, 21–25. Jesus shows that it is Judas Iscariot, 26. Satan enters into
Judas, and he rises up and leaves the company, 27–30. Christ shows his approaching death, and com-
mands his disciples to love one another, 31–35. Peter professing strong attachment to Christ, is inform-
ed of his denial, 36–38.
A. M. 4038. OW * before the feast of
A. D. 29.
An. Olymp. the pass-over, when Jesus
C
–88% - knew that "his hour was come,
that he should depart out of this **, *
world unto the Father, having An ºlymp.
loved his own which were in the -bºttl
a Matt. 26. 2. Luke 22. 1.
b Ch. 12 23. & 17. 1, 11.
NOTES ON CHAPTER XIII.
Verse 1. JWow before the feast of the pass-over,
when Jesus knew, &c.] Or, as some translate,
JWow Jesus having known before the feast of the
pass-over, that his hour was come, &c. The sup-
per, mentioned in ver. 2, is supposed to have been
that on the Thursday evening, when the feast of
the pass-over began; and though in our common
translation, this passage seems to place the #.
per before that feast; yeºcording to the amend-
5%
ed translation, what is here said, is consistent with
what we read in the other evangelists. See
Matt. xxvi. 2. John xii. 1.
* Having loved his own] His disciples.
Which were in the world] Who were to con-
tinue longer in its troubles and difficulties. *
He loved them unto the end.] Continued his
fervent affection towards them, to his latest
breath; and gave them that convincing proof
of it, which is mentioned ver. 5. That the dis-
\.
He washes the feet CHAP.
A. M.403s, world, he loved them unto the
A. D. 29.
An. Olymp. end.
–991: 1. 2 And supper being ended,
a the devil having now put into the heart
of Judas Iscariot, Simon’s son, to betray
him ;
3 jesus knowing " 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 gird-
ed himself.
º
XIII.
5. After that, he poureth water Aºº.
into a basin, and began to wash A. ºlymp.
the disciples' feet, and to wipe –Stºl.
them with the towel wherewith he was
girded.
6 Then cometh he to Simon Peter:
and * Peter said unto him, Lord, dost
thou wash my feet 2
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 ne-
of his disciples.

a Luke 22. 3. Ver. 27.—b Matt. 11. 27. & 28. 18. Ch. 3. 35. &
17. 2. Acts 2, S6, 1 Cor. 15. 27. Hebr. 2, 8.
c Ch. 8. 42. & 16. 28.-d Luke 22, 27. Phil. 2. 7, 8.-c Gr. h.c.
f See Matt. S. 14.—g Ver. 12.
ciples alone, are meant here, every man must
See.
Verse 2. And ºp. being ended] Rather,
Jairvov yeyofweyov, while supper was preparing. To
support this new translation of the words, it may
be remarked, that from ver. 26. and 30. it ap-
pears that the supper was not then ended; may ºt
is probable that it was not then begun; because:
the washing of feet (ver. 5.) was .. practised
by the Jews before they entered upon their meals,
as may biºgathered from Luke vii. 44, and from
the reason of the custom. I think, that John
wrote not yeyokeyov, but yºvokzayou, 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 of it, and doing all things necessary,
previously to the eating of it. The devil had, be-
fore 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 com-
mentary the preceding notes are principally
taken.
Calmet observes, that John, designing only to
supply what was omitted by the other evangelists,
asses over all the transactions of the Tuesday,
ednesday, and Thursday, before the passion,
and at once goes from Monday evening to Thurs-
day evening. It is remarkable that St. John says
nothing about the institution of the Holy Sacra-
ment, which Matt. xxvi. 26, &c. Mark xiv. 22,
&c. and Luke xxii. 19, &c. describe so particu-
larly. 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 into the heart] Ju-
das formed his plot six days before this, on occa-
sion of what happened at the house of Simon the
leper: See Matt. xxvi. 14. Calmet.
erse 3. Knowing that the Father had given,
&c.] Our Lord seeing himself almost at the end
of his race, and being about to leave his apostles,
thought it necessary to leave them a lesson of
humility exemplified by himself, to deliver them
from the had influence of those false ideas which
they formed concerning the nature of his kingdom.
9m all occasions previously to this, the disciples
had shown too much attachment to worldly ho-
mours 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 1
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 humility; 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 eat-
ing, as Bishop Pearce has well observed ; but
from his place at table; probably the dishes were
not as yet laid down, though the guests were
seated. According to the custom of the Jews
and other Asiatics, this 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 in-
stead of this girdle, he tied a towel about him, 1.
That he might appear in the character of a ser-
vant; and 2. That he might have it in readiness
to dry their feet after he had washed them.
Verse 5. Poureth water into a basin, &c.] This
was the office of the meanest slaves. When Da-
vid sent to Abigail, to inform her that he had
chosen her for wife, she arose and said: Behold,
let thy handmaid be a SERVANT, to was H 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 compunction and remorse,
to melt him dowth with kindness, 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 agxea Sat, 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. Pe- .
ter 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.] Msta raurº, after
this business is finished. And so we find he ex-
plained the whole to them, as soon as he had finish-
ed the washing : see ver, 12–17. . I cannot
think that this refers to any particular instruc-
tion received on this head, after the day of Pen-
tecost, as some have conjectured.
Verse 8. If I wash thee not, thow hast no part
567
He teaches the disciples z
****, verywash my feet. Jesus answer-
An olymp. ed him, “If I wash thee not,
—Sºlº tº thou hast no part with me.
9 Simon Peter saith unto him, Lord, not
my feet only, but also my hands and my
head. - t
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. t -
12 So after he had washed their feet,
ST. JOHN:
the necessily of humility.

and had taken his garments, and *, *, *.
ſº © , D. 29.
was set down again, he said un- An olymp.
to them, Know ye what I have -89° E.
done to you ? -
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; ‘ye also ought to
wash one another’s feet.
15 For & I have given you an example,
that ye should do as I have done to
OUls
16 "Verily, verily, I say unto you, The
servant is not greater than his lord; nei-
a Ch. 3. 5. 1 Cor. 6. 11. Eph. 5. 26. Tit. 3. 5. Heb. 10. 22.-
b Ch. 15. S.—c Ch. 6. 64.—d Matt. 23. 8, 10. Luke 6. 46. 1 Cor.
8. 6. & 12. 8. Phil. 2. 11.-e Luke 22, 27.
f Rom. 12. 10. Gal. 6. 1, 2. 1 Pet. 5. 5.-g Matt, 11. 29. Phil.
2. 5. 1 Pet 2. 21. I John 2. 6.-h Matt. 10. 24. Mark 9. 35.
Luke 6.40. Ch. 15. 20.
with me.] Thou camst 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 deepest reverence for
his Master, to refuse to let him wash his feet: this
act of his was emblematical of something spirit-
ual; of something that concerned the salvation
of Peter; and without which washing, he could
neither be an apostle, nor be finally saved; there-
fore our Lord said, if 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, I Cor. vi. 11. Tit. iii. 5, 6. It was the
eommon custom of our Lord, to pass from sensi-
ble and temporal things, to those which were spi-
ritual 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 bread, water, leaven, father, mo-
ther, 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 at-
tempted to imitate our blessed Lord in this, but
I never knew one to succeed in it. The reason
is, it requires not only very º; but sound
sense, together with an accurate knowledge of the
mature and properties of the subjects, which in
this way, the person wishes to illustrate; and
very few can be found, who have such deep phi-
losophical knowledge, as such cases require. The
large folio which a good-intentioned man printed
on the metaphors, is, alas! a standing proof, how
little mere piety can do, in matters of this kind,
where the sciences, and especially practical philo-
sophy, 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.
Ver, 9. Lord, not my feet ºnly, &c.] It appears
that Peter entered into our #. 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.
JWeedeth not save to wash his feet]. To cleanse
them from any dirt or dust that might have ad-
hered to them, in consequence of walking from
the bath to the place of supper. The washing
therefore of the feet of such persons, was all that
Ş. necessary, previously to their sitting down to
table.
If these last words of our Lord had any spirit-
ual reference, it is not easy to say whºt it was.
A common opinion is the following: He who is
washed—who is justified through the blood of the
Lamb; needeth 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 be may have contracted since his justifi-
cation. <
Ye are clean, but not all.] Eleven of you are
upright and sincere: the twelfth is a traitor. So
it appears he had washed the feet of all the twelve;
but as no external ablutions can purify a hypo-
crite 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 afterward 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
yıyazzere, might be translated in the imperative
mood, consider what I have done.
Verse 13. Ye call me JMaster and Lord] O Ji-
3.2a waxos was o zvgtoc, similar to "an, Rabbi, and
hp, JMar, titles very common among the Jewish
doctors, as may be seen in Schoetgen. This double.
title was not given except to the most accredited
teachers, no an Rabbi venore, my master, my
lord :
Verse 14. Ye also ought to wash one another's
º That is, ye should be ready, after my ex-
ample, 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 ho-
nour to yourselves. ©
Verse 16. The servant is not greater than his
lord] Christ has ennobled the acts of humility
by practising them himself. The true glory of a
Christian consists in being, in his measure, as
humble as his Lord.
JNeither is he that is sent] Ové's Azros-oxos, no?"
an apostle. As I think these words were intend:
ed for the suppression of all worldly ambition and
lordly conduct in the apostles and their successors
568
Christ points out Judas
**, *, ther he that is sent, greater than
A. olºp. he that sent him.
-99". 17 * If ye know these things,
happy are ye if ye do them. r -
18 T I speak not of you all : I know
whom I have chosen : but that the scrip-
ture 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 be-
lieve that I am he.
20 * Verily, verily, I say unto you, He
that receiveth whomsoever I send, re-
ceiveth me; and he that receiveth me,
receiveth him that sent me.
CHAP. XIII.
Iscariot as the traitor.
21 * When Jesus had thus said, *.*.*.
* he was troubled in spirit, and A. jymp.
testified, and said, Verily, verily, -ºº-º-
I say unto you, that "one of you shall be.
tray 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?
26 Jesus answered, He it is, to whom
a James 1. 25.-b Psa. 41.9. Matt. 26. 23. Ver. 21.—c Ch. 14.
29. & 16. 4.—d Or, From henceforth.—e Matt, 10.40. & 25. 40.
Luke 10, 16. -
f Matt. 26. 21. Mark 14. 18. Luke 22. 21.-g Ch. 12. 27.
—h Acts l. 17. l John 2. 19.-i Ch. 19. 26. & 20. 2. & 21. 7,
20, 24.
in the ministry; therefore I think the original
word Aros-oxos, should be translated apostle, rather
than he that is sent, because the former rendering
ascertains, and determines 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 be-
cause he knows much ; but because he receives
much of the Divine nature, and is, in all his con-
duct, conformed to the Divine will. “They who
have read many books (says JMenu) are more ex-
alted than such as have seldom studied; they who
retain what they have read, than forgetful read-
ers; they who fully understand, than such as
only remember; and they who perform their
known duty, than such as barely know it. Sacred
knowledge and devotedness to God, are the means
by which a man can arrive at beatitude.” See
Institutes 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
continuation of that discourse which was left off
at the tenth verse. The preceding verses may
be read in a parenthesis.
I know whom I have chosen] I am not deceived
in my choice: I perfectly foresaw everything 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 Absa-
lom; Psal. 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 res-
tive ill-natured horse, who sometimes, kicks even
the person who feeds and takes care of him.
Verse 19. That—ye may believe] These fre-
quent predictions of his death, so circumstantial
in themselves, had the most direct tendency to
çonfirm the disciples not only in the belief of his
being the Messiah; but also in that of his omni-
SC1810 Ce.
Verse 20. He that receiveth whomsoever I send
See similar words, Matt. x. 40, &c. Our Lor
Vol. I, ( 72 )
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 ut-
most benefit by it. -
Verse 21. #. troubled in spirit] See the
note on chap. xi. 33.
•And testified] Spoke with great earnestness.
Shall betray me..] ragadaau Aws, will deliver
770,62 º: 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 benefited 2 That he should re-
pent of his iniquity, and turn and find mercy 2
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 himself is not suspected. Is
not this a proof that his general oonduct had been
such as to subject him to no suspicion ?
Verse 23, JWow there was leaning on Jesus' bo-
som] The Jews of those days, at their suppers,
reclined, supported by their i. arm, on couches
placed round the table, as the Greeks and Romans
did. On each couch there were two or three per-
sons; 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 thân the rest, had always
that place at table which was nearest to his Lord.
Verse 25. He then lying on Jesus' breast], Eri-
orga'ay, laying his head against the breast of Christ,
in a loving, respectful manner. As the expres-
sions in the text are different here from those in
the preceding 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 disciples had not
heard what John said; and it is likely that the
following words—It is he to whom I 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 unusua
thing to dip a sop and e. it to any person; and
- 569
Judas leaves the disciples. Christ
*** I shall give a "sop, when I have
Ajiyº. 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 man at the table knew for
what intent he spake this unto him.
29. For some of them thought, because
* Judas had the bag, that Jesus had said
unto him, Buy those things that we have
need of against the feast; or that he
should give something to the poor.
ST. JOHN.
gives them a new commandment.
30 He then, having received ºº.
the sop, went immediately out:
and it was night. - -
31 || Therefore, when he was gone out,
Jesus said, "Now is the Son of man glori.
fied, and “God is glorified in him. -
32 * If God be glorified in him, God
shall also glorify him in himself, and # shall
straightway glorify him.
33 Little children, yet a little while I
am with you. Ye shall seek me : * and
as I said unto the Jews, Whither I go, ye
cannot come ; so now I say to you.
34 " A new commandment I give unto
An oivºr.
º
a Or, morsel.—b Luke 22. 3. Ch. 6.70.-c Ch. 12.6.—d Ch. 12.
23.-e Ch. 14. 13. 1 Pet. 4. 11.-f Ch. 17. 1, 4, 5, 6.—g Ch.
12. 23.
h Ch. 7, 34. & 8. 21.-i Lev. 19. 18. Ch. 15, 12, 17. Eph. 5. 2.
1.Thess. 4. 9. James 2. 8. 1 Pet. 1. 22. 1 John 2. 7, 8. & S. 11,
23. & 4. 21. - -
it is probable that the rest of the disciples consi-
dered 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] IIe had
entered 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 º marks the
time in which the devil confirmed Judas in his
traitorous purpose. 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 thyself 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 determined 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 in it. “The disciples, who thought our
Lord had said this to Judas, knew well that on
the day of the pass-over there was neither buying
mor selling in Jerusalem. This, therefore, did not
happen on the paschal evening; for the feast, ac-
cording to the common opinion, must have begun
the preceding evening, and Jesus have eaten the
pass-over with his disciples the night before his
death:—but it appears to me, by the whole text
of St. John, that the pass-over 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 pass-over.” On
this subject, the reader is requested to consult the
observations at the end of Matt. xxvi. where the
subject is considered at large. -
thus received. From this we learn, that even
those who live on charity themselves, are ex- |
pected 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 Betha-
my, which was but 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, JWow is the Son of man glorified]
Nvy adožagón, 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
further glorified by my death, resurrection, and
3.SC&I)SIOI!. -
Verse 32. And shall straightway glorify him]
Or, glorify him, ev6ve, 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. Takvia, a word frequently used by this
apostle in his epistles. It is an expression which
implies great tenderness and affection ; and such
as a fond mother 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.
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 Igive unto you]
In what sense are we to understand that this was
a new commandment? Thou shalt love thy neigh-
bour 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 new 3 Our Lord
answers this question, Even As I have loved you.
Now Christ more than fulfilled the Mosaic pre-
cept; he not only loved his neighbour, As himself,
| but he loved him MoRE than himself, for he laid
ive something to the poor]. It is well known |
that our Lord and his disciples lived on public cha- |
rity ; and yet they gave alms out of what they had |
down his life for men. In this, he calls upon the
disciples to imitate him; to be ready on all occa-
sions to lay down their lives for each other. This
was, strictly, a new commandment: no system of
morality ever prescribed *. thing so pure and
disinterested as this. Our blessed Lord has out-
done all the moral systems in the universe in two
570
Christ foretells
A.M.,40s, you, That ye love one another;
A: ºr. as I have loved you, that ye also
99% º love one another.
35 a By this shall all men know that ye
are my disciples, if ye have love one to
another. - *
36 T Simon Peter said unto him, Lord,
whither goest thou? Jesus answered him,
Whither I go, thou canst not follow me
CHAP. XIII.
Peter’s denial.
now ; but "thou shalt follow me **ś.
afterward. - - - -
37 Peter said unto him, Lord,
why cannot I follow thee now 7 I will "lay
down my life for thy sake.
38 Jesus answered him, Wilt thou lay
down thy life for my sake º Verily, verily,
I say unto thee, The cock shall not crow
till thou hast denied me thrice.
An Óivno.
§ciº
** 1 John 2. 5. & 4, 20.-b Ch. 21. 18. 2 Pet. 1. 14.
c Matt. 26. 33, 34, 35. Mark 14. 29, 30, 31. Luke 22. 33, S4.
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 disinte-
rested love shall become the essential and dis-
tinctive mark of all my disciples.
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 primi-
tive Christians were particularly known by this
among the Gentiles: Tertullian, in his Apology,
gives us their very words: Vide, inquiunt, wt 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 suf-
fer for my sake, and die in defence of my truth;
see chap. xxi. 18.
Verse 37. Why cannot Ifollow thee now?] Peter
probably thought that our Lord intended to go
some long journey, which would necessarily sub-
ject him to many inconveniences and fatigue :
and he felt quite disposed to follow him in this
supposed journey, at all hazards. He saw no rea-
son, because he did not see our Lord's meaning,
wiy he could not follow him now.
will lay down my life for thy sake..]. Poor
Peter, thou wast sincere, but thou didst not
know thy own strength. Thou wert at this time
willing to die, but when the time came thou wert
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 immediate assist-
ance 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 belongs to the power of God. We should
will, 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 pro-
perly remarked, 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
When they.
their bloody tribunal to be burned alive.
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 incau-
tiously excused, 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 circumstances have
occurred, in which persons of the most bold, in-
trepid, and adventurous minds, have proved mere
cowards, and acted to their own disgrace and
ruin. Facts of this kind occur in the naval and
military history of this, and every other country.
No man is master of himself at all times; there-
fore prudence and caution should ever be united
to courage. Peter had courage, but he had not
caution: he felt a powerful and determined will,
but the trial was al. his own strength, and he
did not look to God for power from on high. He
was warned by this miscarriage, but he dearl
bought his experience. Let him that readet
understand.
2. A fact which occurs in the English Martyr-
ology will serve to illustrate the history of Peter's
denial 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 transubstantiation; a poor man, who
had received the truth in theory, but had not as yet
felt its power, was convicted and sentenced by
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 re-
cant, spoke to him to that effect. The poor man
still believed the truth; felt no disposition to deny
it; but did not feel such an evidence of his Ma-
ker's approbation in his own soul, as could enable
him to burn for it ! He continued in great agony,
feeling all the bitterness of death, and calling on
God to reveal himself through the Son of his love.
While thus engaged God broke in upon his soul,
and he was filled with peace and joy in believing.
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, tri-
umphing in God through whom he had received the
atonement. This was a case in point. The man
was convinced of the truth, and was willing to burn
for the truth: but had nº as yet power, because
5" |
He comforts his disciples
he had not yet received an evidence of his ac-
ceptance 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. With-
out 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
ST. JOHN.
with the promise of glory 5
spiritual matters, 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 incautious and off his
guard: the trial came—he looked not for power
from on high, and he fell:—not merely because he
was weak;–not because God withheld the ne-
cessary assistance, but because he did not depend
on and seek it. In no part of this business, can
Peter be excused—he is every where blameable ;
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 going to pre-
pare a place for them in heaven, 1–4.
Thomas questions him concerning the way to the Father, and is
answered, 5–7. 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
£nfallible teacher, 23–26. He bequeaths his peace to them, and fortifies them against discouragements,
27—29. Foretells his approaching death, 30, 31.
A. M. 4038. ET * not your heart be
A. D. 29. tº c
An. Olymp. troubled: ye believe in
-Sºº - God, believe also in me.
2 In my Father's house are many man-
sions : if it were not so, I would have told
you, * I go to prepare a place for you.
3 And if I go and prepare a place for
you, * I will come again and receive you
unto myself; that "where I am, º.º.
there ye may be also. * - L.A" º sº dº e
4 And whither I go ye know,
and the way ye know. -
5 T 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,
Añ. Olymp.
§cº p.
a Ver. 27. Ch. 16. 3, 22.-b Ch. 13. 33, 86.-c Ver. 18, 28. Acts
1. 11.—d Ch. 12. 26. & 17. 24. 1 Thess. 4. 17. –e Hebr. 9.8.
NOTES ON CHAPTER XIV.
Verse 1. Let not your heart be troubled]. After
having answered to St. Peter's question, he ad-
dresses himself again to his disciples, and tells
them not to be afflicted at his leaving them ; nor
to lose courage because of what he said concern-
ing 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 suf-
ferings, death, and resurrection should be to them
the most positive proof of his being the Messiah,
the Saviour of the world.
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 dis-
couraged 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.
JMany mansions] Though I have said before,
that 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 de-
grees ºglory, suited to the various capacities
and attainments of my followers.
Qur Lord alludes here to the temple, which was
called the house of God, in the precincts of which
there were a great number of chambers, 1 Kings
wi, 5, Ezra viii. 29, Jer. xxxv, 2, 4, xxxvi. 10,
lf—not—I would have told you] If your places
were not prepared in the kingdom of God, I
would not have permitted you to indulge a vain
hope concerning 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 reception of all that shall die in the
faith, I will come again, after my resurrection,
and give you the fullest assurances of this state of
blessedness; and confirm you in the faith, by my
grace and the effusion of my Spirit. Dr. Light-
foot 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
resting pºſ: them.
Verse 4. And whither Igoye 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 Fa-
ther; the TRUTH that teaches the knowledge of
God, and directs in the way :-the LIFE that
animates all those who seek and serve him; and
which is to be enjoyed eternally at the end of the
WaW.
Čirit is the way, 1. By his doctrine, chap. vi.
68. 2. By his example, I Pet. ii. 21. , 3. By his
sacrifice. #. ix. 8, 9. 4. By his Spirit, chap.
xvi. 13.
He is the TRUTH, 1. In opposition to all false
religions. 2. To the JMosaic law, which was only
the shadow, not the truth or substance of the good
things which were to come. And, 3. In respect
to all the promises cf God, 2 Cor. i. 20.
572
and instructs them.
A. M. 4038. and * the truth, and "the life:
A: 8;. ° no man cometh unto the Fa-
- 9% tº ther, but by me.
7 d If ye had known me, ye should have
known my Father also: and from hence-
forth ye know him, and have seen him.
8 TPhilip saith unto him, Lord, show
us the Father, and it sufficeth us.
9 Jesus saith unto him, Have I been so
long time with you, and yet hast thou not
known me, Philip 7 °he that hath seen
me hath seen the Father ? and how say-
est thou then, Show us the Father ?
10 Believest thou not that ‘ I am in the
Father, and the Father in me? the words
that I speak unto you & I speak not of
myself: but the Father that dwelleth
CHAP.
XIV.
in me, he doeth the works. A: *::::::
11 Believe me that I am in A. oºr.
the Father, and the Father in - 89": tº
me: * or else believe me for the very
works' sake.
12 T *Verily, verily, I say unto you,
He that believeth on me, the works that I
do shall he do also ; and greater works
than these shall he do; because 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 anything in my name,
I will do it.
15 T | If ye love me, keep my com-
mandments.
Promises to those who believe.
a Ch. 1. 17. & 8. 32.-b Ch. 1. 4. & 11. 25.-c Ch. 10. 9.—
d Ch. 8. 19.-e Ch. 12.45. Col. 1. 15. Hebr. 1. S.–f Ver. 20.
Ch. 10. S8. & 17. 21, 23.−g Ch. 5. 19. & 7. 16. & 8. 28. & 12.49.
—h Ch. 5. 36. & 10. 38.
i Matt. 21. 21. Mark 16. 17. Luke 10. 17.—k Matt. 7. 7. &
21. 22. Mark 11. 24. Luke 11.9. Ch. 15. 7, 16. & 16. 23, 24.
James 1. 5. 1 John 3. 22. & 5. 14.—l Ver. 21. 23. Ch. 15. 10, 14.
1 John 5. 3.
He is the LIFE, both in grace and glory; the
life that not only saves from death, but destroys it.
JNo man cometh wnto the Father] By any other
doctrine, by any other merit, or by any other in-
tercession 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 exa-
mined the intention and design of the Law, ye
would have been convinced that it referred to
me: and that what I have done and instituted,
were 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 our happiness
will be complete if thou show us the Father.
The demand of Philip was similar to that made
by Moses, Exod. xxxiii. 18. He wished to see
the glory of God. In Peter, James, or John, this
would have been inexcusable; but Philip had not
seen the transfiguration on the mount. The Jew-
ish history is full of the manifestations 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 P -
Verse 10. I am in the Father, and the Father in
ime?] 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 oné 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 performed by un-
limited power.
Verse 12, And greater works than these] The
miracles which I have wrought could not have
been wrought but by the omnipotence of God;
but that om.nipotence can work greater. And
those who believe on my name shall, through my
almighty power, be enabled to work greater mira-
cles than those which I 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 I 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 mi-
nistry of the apostles. By the apostles was the
doctrine of Christ spread far and wide; while
Christ confined his ministry chiefly to the pre-
cincts of Judea. It is certainly the greatest mira-
cle of divine grace to convert the obstinate wick-
ed 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
roclaiming remission of sins, through faith in his
lood. - • *
Some account for the greater works thus: 1.
The very shadow of Peter healed the diseased,
Acts v. 15. 2. Diseases were cured and demons
cast out, by applying 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 languages 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 at-
tribute the greater works to the greater number
of conversions made under the apostles' ministry.
The reason which our Lord gives for this is wor-
thy 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
convert souls, may be granted you. . Besides, 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 command-
ments.] Do not be afflicted at the thought of my
being separated from you; the most solid proof
ye can give of your attachment to, and affection
for me, is to keep my commandments. This I
573
Christ promises to send the
*...* 16 And I will pray the Father,
A. ºlymp. and “he shall give you another
—Sºlº tº 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.
18 °I will not leave you º comfort-
ST. J OHN ©
Holy Ghost to his disciples.

less : * I will come to you. A. M. 4058.
19 Yet a little while, and the Aº,
world seeth me no more; but —995 tº
"ye see me: "because I live, ye shall
live also.
20 At that day ye shall know that * I 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
3. Ch. 15. 26. & 16. 7. Rom. 8. 15, 26.-b Ch. 15. 26. & 16. 13.
1 John 4. 6.-c 1 Cor. 2. 14.—d 1 John 2. 27.-e Matt. 28. 20.--ſ Or,
shall receive as a greater proof of your affection
than your tears.
Verse 16. I will pray the Father] After having
made an atonement for the sin of the world, I
will become JMediator between God and man;
and through my mediation and intercession shall
all the blessings of grace and glory be acquired.
JAnother Comforter] The word rapazanto; sig-
nifies not only a comforter, but also an advocate,
a defender of a cause, a counsellor, patron, medi-
ator. Christ is thus termed 1 John ii. 2, where
the common translation renders the word advo-
cate. Christ is thus called, because he is repre-
sented as transacting the concerns of our souls
with God; and for this cause, he tells us, he goes
unto the Father, ver. 12. The Holy Spirit 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 neces-
sity of it, counsels us to receive it, instructs us how
to lay hold on it, vindicates our claim to it, and
makes intercessions in us with unutterable groan-
ings. As Christ acted with his disciples while he
sojourned with them, so the Holy Ghost acts with
those who believe in his name.
For everl As the death and atonement of
Christ will be necessary to man till the conclu-
sion of the world; so the office of the Holy Spirit
must be continued 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
jalsity, removes error, and teaches the know-
ledge of the true God; shows the way to him,
saves from vanity and illusive hopes, and esta-
blishes 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 re-
ceive the Spirit of the truth, because they see him
not, have no spiritual discernment, attend to no-
thing 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 his Spirit, is found every where except in the
perverted 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] Y: have already received
574
orphans.—g Ver. 8, 28.-h Ch. 16. 16.—i 1 Cor. 15.20,-k Ver. 10.
Ch. 10.38. & 17. 21, 23, 26.-l Ver. 15. 23. 1 John 2. 5, & 5. 3.
a measure of the truth, and ye believe in this
Spirit. Probably our Lord refers to the know-
ledge which they should afterward attain: in this
sense the passage has been understood by the Vul-
gate, JNonnus, and two copies of the Itala, which
read, ye SHALL know him. -
For he dwelleth with you] Or, as the JEthiopic,
Pulgate, JVonnus, and six copies of the Itala read,
he shall dwell with you (see above ;) and this, it is
very evident, is the meaning of the evangelist,
who not unfrequently uses the present for the fu-
ture tense. It is certain the Holy Spirit was not
yet given to the 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 influences
which was not given till the day of Pentecost,
that our Lord here speaks.
Verse 18. I will not leave you comfortless] Li-
terally orphans. The original word, ogoayok, is
by some derived from ogovos, obscure, dark, be-
cause, says JMintert, an orphan, (one deprived of
father and mother) is little esteemed, neglected,
and is obliged to wander about in obscurity and
darkness. Others derive it from the Hebrew
Finn charaph, to strip or make bare, despoil, be-
cause 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
Hebrews called him father, his scholars were
called his children, and, on his death, were consi-
dered as orphans. Christ calls his disciples chil-
dren, beloved children, chap. xiii. 33. and now
that he is about to be removed from them b
death, he assures them that they shall not be le
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 should be their
comforter, advocate, teacher, and guide, for ever,
Verse 19. Because I live] As surely as I shall
rise from the dead, so shall ye. My resurrec-
tion shall be the proof and pledge of yours. And
because I live a life of intercession for you at the
right hand of God, ye shall live a life of grace and
peace here, and a life of glory hereafter,
Verse 20. That I am in my Father] After my
resurrection, 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. t
Verse 21. He it is that loveth me] See on
Ver. 15.
..And will manifest myself to him.] All my faith-
ful disciples shall see me after my resurrection:
and I will manifest my power and goodness to all
those who believe in and obey me; even to the
end of the world. -
The promise that the Holy Spirit
A. M.4.3, my Father, and I will love him,
A. *i;. and will manifest myself to him.
coil. i. 22 "Judas saith unto him, not Is-
cariot, Lord, how is it that thou wilt mani-
fest thyself untous,and not unto the world?
23. Jesus answered and said unto him,
*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
you, being yet present with you.
CHAP. XIV.
shall teach them all things.
26 But “the Comforter, which A, * †.
is the Holy Ghost, whom the & ºr.
Father will send in my name, -º- i.
‘he shall teach you all things, and bring
all things to your remembrance, whatso-
ever I have said unto you.
27 T & 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 'I said unto you,
I go away, and come again unto you. If
ye loved me, ye would rejoice, because I
said, “I go unto the Father : for 'my
Father is greater than I.
a Luke 6. 16.—b Ver. 15.—c 1 John 2. 24. Rev. 3. 20.-d Ver.
10. Ch. 5, 19, 38. & 7. 16. & 8. 28. & 12. 49.-e Ver. 16. Luke
24. 49. Ch. 15. 26. & 16. 7.
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—ºrt yayovey, what
is to happen? 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 a more express manner than he
had done before, answers:
Verse 23. If a man] Not only my present dis-
ciples, but all those who shall believe on me
through their word, or that of their successors;
Love º 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 say-
ings, and have his affections and conduct regula-
ted by my Spirit and doctrine:
JMy Father will love him] Call him his child;
support, defend, and preserve him as such.
And we will come unto him] God the Father
through his Son will continue to pour out his choi-
cest 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, obedient 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
testimonies of Christ does not love him; and the
Spirit of 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 appear to you any obscurity; the Holy
Spirit, the Advocate, Counsellor, and Instructor,
will take away all your doubts, free you from ali
embarrassment, and give you a perfect under-
standing 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 Spirit, which enabled them not only to give
a true history of his life and death, but also gave
them the most perfect recollection of all the words
which he had spoken to them, so that they have
f Ch. 2. 22. & 12. 16. & 16. 13. 1 John 2. 20, 27.-g Phil. 4. 7.
Col. 3. 15.-h Ver. 1.-i Ver. S, 18.-k Ver. 12. Ch. 16. 16. &
20. 17. –l See Ch. 5. 18. & 10. 30. Phil. 2. 6.
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 : JMay
Q/ow Å. in body and soul, and enjoy every
earthly and heavenly good / For the meaning of
this word, see Matt. v. 9.
JMy peace I give unto you] Such tranquillity of
Soul, such uninterrupted happiness of mind, such
everlasting friendship with God as I enjoy, may
we all enjoy! *; such º I bequeath unto
you : it is my last, my best, my dying legacy.
JNot as the world § N. !. #. º *. in
empty wishes: not as the people of the world, in
empty compliments. Their salutations and bene-
dictions are generally matters of custom and po-
lite ceremony, given without desire or design;–
but I mean what I say: what I wish you, that I
will give you.--To his followers Jesus gives peace,
procures it, preserves it, and establishes it. He is
the author, prince, promoter, and keeper of peace.
JWeither let it be afraid] Mnda Jatxºuaºra, let not
your heart shrink back through fear of any ap-
proaching evil. This is the proper meaning of
the word. In a few hours ye will be most power-
fully assaulted; but stand firm :—the evil will
only fall upon me; and this evil 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 JMessiah, 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, I 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.
JMy Father is greater than I.] In ver. 24. Christ
tells his disciples that the Father had sent him:
i. e. in his quality of JMessiah, he was sent by the
Father to instruct, and to save mankind. Now,
as the sender is greater than the sent, chap. xiii.
16, so in this sense is the Father greater than the
Son and in this sense º the passage under-
575 -
The similitude of the
A. M.4%. 29 And * now I have told you
A. D. 29. g
An olymº. before it come to pass, that,
—Sºlº tº when it is come to pass, ye
might believe.
30 Hereafter I will not talk much with
you : " for the prince of this world com-
ST. JOHN.
vine and its branches.
eth, and hath nothing in me. A. M. 4032.
.31 But that the world may A. ãº.
know that I love the Father; °9′ i
and “as the Father gave me command-
ment, even so I do. Arise, let us go
hence. —
a Ch. 13. 19. & 16. 4.—b Ch. 12. 31. & 16. 11.
c Ch. 10. 18. Phil. 2. 8. Hebr. 5. 8.
stood by Origen, Jerom, JWovatian, and Virgilius,
who read the text thus: The Father, 3 ºrig-las,
who sent me, is greater than I. It certainly re-
quires very little argument, and no sophistry, to
reconcile this saying with the most orthodox no-
tion of the Godhead of Christ; as he is repeated-
ly speaking of his divine, and of his human nature.
f the former, he says, I and the Father are one :
chap. x. 30. and of the latter, 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 necessity 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 result, may be confi-
dently expected by you : and that your sorrow,
if not entirely removed, may at least be much
mitigated.
Verse 30. The prince of this world] Tourov, of
this, is omitted by ABDEGHKLMS. Mt. BH.
one hundred others; both the Syriac, latter Per-
sic, all the Arabic, and several of the primitive
Fathers. I rather think the omission of the pro-
noun makes the sense more general; for had he
said THis world, the words might have been re-
strained to the Jewish state, or to the Roman go-
vernment. But who is the person called here the
prince of this 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 con-
vince 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 ; com-
pare ver. 18. chap. xvi. 16. xvii. 2. Matt. xxviii.
18. Phil. ii. 9. And how often does he speak of
himself as the Son of man, in the third person 2
See his vindication of this translation in the 3d
vol. of his New Testament.
2. Others think that our Lord refers to the Ro-
man government, the ruler of the world, who, by
its deputy, Pilate, was going to judge him, but
who should find nothing (ºvgnost ovágy, which is
the reading found in some excellent MSS. and
Versions, and is followed by almost all the primi-
tive Fathers) as a just cause of death in him—
nothing in the whole of his conduct which was in
the least reprehensible; and this indeed Pilate
witnessed in the most solemn manner. See chap.
xviii. 38. xix. 4, 12. See also Luke xxiii. 4, &c.
and Matt. xxvii. 24.
3. But the most general opinion is, that Satarz
is meant, who is called the prince of the power of
the air, 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 nothing of his nature in Christ, nothing
that would coincide with his solicitations, and that
he should find himself completely 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 opinions pro-
posed above, the reader must take that which he
deems the most likely.
Verse 31. Arise, i. ws go º Calmet sup-
poses that Christ having rendered thanks to God,
and sung the usual hymn, Matt. xxvi. 30. Mark
xiv. 26. rose from the table, left the city, and went
towards the garden of Olives, or garden of Geth-
semane, on the road to which, a part of the follow-
ing 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 pass-over was to be slain.
The reader should carefully note the conduct of
our Lord. He goes to die as a SACRIFICE, out of
love to mankind, obedience to the Divine will, and
with unshaken courage. All our actions should
be formed on this plan. They should have the
love of God and man for their principle and mo-
tive; his glory for their end; and his will for their
rule. He who lives and acts thus, shall live for
ever. Amen.
ſº
CHAPTER XV.
The union of Jesus Christ with his followers, represented by the parable of a vine and its branches, 1–11.
He eachorts them to mutual love, 12. Calls them his friends, and promises to lay down his life for them,
13–15. Appoints them their work, and promises them success in it, 16. Renews the exhortation to mu-
tual love, 17. and foretells the opposition they would meet with from the world, 18–21.
The Holy Spirit is promised as a witness for Christ, and the Com-
Jews in rejecting Christ, 22—25.
forter of the disciples, 26, 27.
The sin of the
{. A. M. 4033,
2 Every branch in me that "A."p".
beareth not fruit he taketh *.cº.
A. M. 4033, g
A. D. 29. AM the "true vine, and my
*śyºr. Father is the husbandman.
a Gen. 49. 11. Deut. 32. 32.
Isai. 5. 1, 2. Jer, 2. 21.
TNOTES ON CHAPTER XV.
Verse 1. I am the true vine] Perhaps the vines
which they met with on their road from Bethany
~ * i 576
to Gethsemane, might have given rise to this dis-
course. Some of the disciples were probably
making remarks on the different kinds of them,
The same continued
** away: "and every branch that
An ºlymp, beareth fruit, he purgeth it, that
–88: 5 it may bring forth more fruit.
3 * Now ye are clean through the word
which I have spoken unto you.
4 * Abide in me, and I in you. As the
branch cannot bear fruit of itself, except
CHAP. XV.
and explained.
it abide in the vine; no more A. M. 4038,
* * * * A. D. 29.
can ye, except ye abide in me. An olymp.
5 I am the vine, ye are the -89° tº
branches: He that abideth in me, and I
in him, the same bringeth forth much
"fruit: for “withoutmeye can do nothing.
6 If a man abide not in me, ſhe is cast
a Matt. 15. 13. Isai. 1. 25. Eph. 5. 9, 26.-b Ch. 13. 10. & 17. 17.
Eph. 5. 26. 1 Pet. 1. 22. *
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 the right
sort, in opposition to the wild and barren vine.
Some MSS. and several of the Fathers, read the
verse thus: I 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, that our Lord took occasion from
the fruit gº the vine, used in that ordinance, to
introduce this similitude. sé.
Verse 2. Every branch in me] I stand in the
same 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 vinedresser will re-
bye every unfruitful branch from the vine; so
will my Father remove every unfruitful member
from my mystical body—such as Judas, the un-
believing Jews, the apostatizing disciples, and all
false, and merely nominal Christians, who are at-
tached 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 auge, avºro, taketh
IT away; but the branch that beareth fruit, xa-
Saugºt avºro, he taketh away FROM it, i. e. he
prunes away excrescences, and removes every
thing that might hinder its increasing fruitfulness.
The verb x292 ga', from zara, intens. and algo, I
take away, signifies ordinarily to cleanse, purge,
purify; but is certainly to be taken in the sense
of pruning or cutting #. in this text, as the verb
purgare is used by HoRACE, Epist. lib. i. ep.
Wii. W. 51. --
Cultello proprios purgantem leniter wmgues.
“Composedly PARING his own nails with a
penknife.”
He who brings forth fruit to God's glory, ac-
gording to his light and power, will have the hin-
derances taken away from his heart; for his very
thoughts shall be cleansed by the inspiration of
the Holy Ghost.
Verse 3., JNow ye are clean] Ka Sagot ears, ye
are pruned. As our Lord has not changed the
metaphor, it would be wrong to change the ex-
pression.
Through the word] Ala Toy Aoyov, through that
word—that doctrine of holiness which I have in-
. 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 conse-
guence of which, Judas went out and finished his
bargain with the chief priests: he being gone off,
Wol. I. ( 73 )
*
c Col. 1. 28. 1 John 2. 6.—d Hos. 14, 18. Phil. 1. 11. & 4. 13.
e Or, severed from me. Acts 4, 12.-flyſatt. 3. 10. & 7, 19.
the body of the apostles was purified; and thus
he might say, JWow ye are clean through the word
which I have spoken unto you.
Verse 4. Abide in me] Hold fast faith and a
; conscience; and let no trials turn you aside
rom the truth. And I will abide in you—ye shall
receive every help and influence #. 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, cannot 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.] Xogic
eacv ov Puyao Se ºrouw ovësy—separated from me,
ge can do nothing at all. God can do without
man, but man cannot do without God. Follow-
ing the metaphor of our Lord, it would be just as .
ossible to do any good without him, as for a
tº. to live, thrive, and bring forth fruit, while
cut off from that tree, from which it not only de-
rives 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 cha.
rity; God is the offering : God is 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, “I
am the sacrifice; I am the worship; I am the
spices; I am the invocation ; I am the fire; and
I am the victim. I am the Father and JMother of
this world, and the Preserver. I am the Holy
One, worthy to be known; the mystic figure O'JM;
(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. I am
the place of all things; and the inexhaustible seed
of nature: I am Sun-shine, and I am rain; I now
draw in, and now let forth.” See Bhagvat Geeta,
p. 54. and 80. Could such sentiments as these
ever come from any other source than divine re-
velation ? There is a saying in Theophilus, very
similar to one of those above : €40: Tov Žagural,
axxa auro; so tu roºroº row ºxwy.—God is not com-
prehended, 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 afterward
cut off and cast into the #e ; because he has not
57
The similitude of the vine and its
*; ; ; forth as a branch, and is wither-
An olymp. ed: and men gather them, and
—Sºlº ºr cast them into the fire, and they
are burned.
7 If ye abide in me, and my words abide
in you, *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.
aver. 16. Ch. 14. 18, 14. & 16.23–b Matt, 5.16. Phil. 1. 11.
—c Ch. 8. 31. & 13. 35.-d Ch. 14. 15, 21, 23.-e Ch. 16. 24. &
17. 13. 1 John 1. 4. -
ST. JOHN. branches, continued and explained.
10 " If ye keep my command- ºgº.
ments, ye shall abide in my A. ºft.
love; even as I have kept my –ººl tº
Father’s commandments, and abide in
his love. -
11 These things have I spoken unto
you, that my joy might remain in you,
and “ that your Joy might be full.
12 T * 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.
ſ Ch. 13. 34. 1 Thess. 4. 9. 1 Pet. 4. 8. 1 John 3. 1 1. & 4.
21.-g Ch. 10. 11, 15. Rom. 5. 7, 8. Eph. 5. 2. 1. John 3. 16.
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 seeming
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, obe-
dient spirit, is 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
unction; becomes indifferent, 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 like himself,
and other workers of iniquity; and being aban-
doned 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 confi-
dence is in him, whose asylum is in him, are, by
the inspired wisdom, purified from all their of.
fences, and go from whence they shall never re-
turn.” 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
Inust # *.* shall ask. 4. That every heavenly
blessing shall be given to those who continue in
this union, with a loving, obedient, praying spirit:
—ye shall ask what ye will, &c. -
erse 8. Herein is my Father glorified] Or,
honoured. It is the honour of the husbandman to
have good, strong, vigorous vines, plentifully la-
den 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 % might remain in you]
* 5
ſriends.]
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—
rangaºn, filled up ; a metaphor taken from a ves-
sel, into which water or any other thing is poured,
till it is full to the brim. The religion of Christ
expels all misery from the hearts of those who re-
ceive it in its fulness. It was to drive wretched-
mess out of the world, that Jesus came into it."
Bishop Pearce, by joining sy got, to zaga, and
not to £elyn, translates the verse thus: These
things have I spoken, that my joy in you may re-
main—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.
Jerom says, lib. iii. c. 6. Com. ad Galat. that in
his extreme old age, when he used to be carried
to the public assemblies of the believers, his gon-
stant saying was, Little 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.
praeceptum Domini est, et si solum fiat, sigſficit.
Verse 13. That a man lay down his life for his
No man can carry his love for his
friend further than this : for when he gives up
his life, he gives up all that he has. This proof of
my love for you, I shall give in a few hours; and
the doctrine which I recommend to you, I am just
going to exemplify myself. There are several
remarkable cases in heathen antiquity, where one
friend offered his life for another. The two follow-
ing will not stand dishonourably, even in the book
of God ; because every thing loving 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 Ar-
menia, 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 P All that I have, replied the
king. And how much wilt thou advance to en-
joy thy children again P All that I can produce,
answered the king. By reckoning thus, said Cy-
'rus, you prize these at twice as much as you pos-
sess. Then turning to Tigranes, he said, How
much wilt thou give as a ransom, that thou
mayest have thy wife 2 (Now Tigranes had been
The disciples are friends of Christ, CHAP. XV.
A.M., 4038. 14 * Ye are my friends, if ye
A. D. 29. w
A. º.p. do whatsoever I command you.
–991. 1 15 Henceforth I call you not
servants; for the servant knoweth not
what his lord doeth: but I have called
you friends; * for all things that I have
heard of my Father, I have made known
unto you.
16 ° Ye have not chosen me, but I have
and should love one anather.
chosen you, and "ordained you, *, *, *.
that ye should go and bring forth A. Giyº.
fruit, and that your fruit should -ºº ºl
remain: that “whatsoever ye shall ask of
the Father in my name, he may give it
OU!.
17 * These things I command you, that
ye love one another.
18 T & If the world hate you, ye know
a Ch. 14, 15, 23. See Matt. 12.50.—b See Gen. 18. 17. Ch. 17.
26. Acts 20. 27.-c Ch. 6. 70. & 18. 18. 1 John 4. 10, 19.
d Matt. 28, 19. Mark 16. 15. Col. 1.6.—e Ver, 7. Ch. 14. 13.—
f Ver. 12.—g 1 John 3. 1, 13.
but lately married, zal wºregoixoy rhy yuvaika, and
loved his wife exceedingly.) He answered, I will
indeed, O Cyrus, x at th; Juxºn; ºrgapany, ransom
her even with My LIFE, that she may be no longer
in thraldom. See XENOPH. Cyrop. ń. iii. c. 2.
The second example, which is too long to be
inserted, is that affecting account of the friend-
ship of JVisus and Euryalus, given by Virgil, in
the ninth book of the JAEmeis. These two friends,
leagued together, had slain many of the Rutulians
in a night attack: at last, Euryalus was taken pri-
soner. Nisus, concealed in a thicket, slew seve-
ral of the enemy's chiefs with his javelins : Vol-
scens, 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, rush-
ing out of the wood where he lay hidden, he sud-
denly cries:
ME | ME! adsum qui FECI : in ME convertite fer-
rum,
O Rutuli MEA fraus omnis —nihil IsTE—nec
dustus,
JNec potuit—Colum hoc, et conscia sidera testor
TANTUM infelicem NIMIUM DILExit AMICUM.
HEN. lib. ix. l. 4:27, &c.
“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.” DRYDEN.
Those who understand the beautiful original,
will at once perceive, that the earnestness, confu-
sion, 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 wor-
thy to wear it. But when all these instances of
Tare º and affection, are seen, read, and
admired, let the affected reader turn his astonish-
ed eyes to Jesus, pouring out his blood, not for his
jºriends, but for his ENEMIEs ; and in the agonies
of death, making supplications for his murderers
with, Father, forgive them, for they know not
what they do and then let him help exclaiming,
if he can,
“O 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.
. I have called you friends]. I have admitted you
into a state of the most intimate fellowship with
myself, and have made known unto you whatso-
ever I have heard from the Father, which, in
your present circumstances, it was necessary for
you to be instructed 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 deposita-
ries of the truth. It was customary among the
Jews, for every person to choose his own teacher.
JAnd ...] Jow) Rather, I have appointed
you :—the word is eShºa, I have PUT or placed
you, i. e. in the vine.
Theodorus JMopsuensis, as quoted by Wetstein,
observes, that sºnitz, is here used for º:
have planted) “and in saying this, our Lord sti
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 ha-
bitable 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, without 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 Gospel ministry.
To be a genuine preacher of the Gospel, a man
must 1. 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 re-
fer 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 la-
bours may be accompanied with the presence and
blessing of God.—Whatsoever ye shall AsK. 9.
He must consider Jesus Christ as the great media-
tor between God and man, proclaim his salvation,
and pray in his name.—Whatsoever ye shall ask of
the Father in my name, &c., See Quesnel.
Verse 18. If the world hate you] As the fol-
lowers 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 pro-
portion to their faith and holiness ; and that con-
sequently, instead of being troubled at the pros-
pect of persecution, they should rejoice, because
that should always be a proof to them, that they
were in the very path in which Jesus himself had
trod. Dr. Lardner thinks that ºrgarov, is a sub-
stantive, or at least an adjective used substantive-
ly, and this clause of the text should be translated
thus : If the world hate you, know that it hated
me your chief. It is no wonder that the world
should hate you when it hated me, your Lord and
Christ's disciples shall be exposed
**.* that it hated me before it hated
An. Olymp. WOul.
-** *- 19 “If ye were of the world,
the world would love his own : but b be-
cause ye are not of the world, but I have
chosen you out of the world, therefore
the world hateth you.
20 Remember the word that I said unto
you, * The servant is not greater than his
lord. If they have persecuted me, they
will also persecute 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: ; but now
they have no "cloke for their sin.
ST. JOHN.
to persecution and death.
23 He that hateth me, hateth **, *.
• D. 29.
my Father also. An Olymp.
34 If I had not done among ºr º
them k 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 T * But when the Comforter is come,
whom I will send unto you from the Fa-
ther, even the Spirit of truth, which pro-
ceedeth from the Father, " he shall testi-
fy of me:
27 And 9 ye also shall bear witness, be-
cause Pye have been with me from the
beginning.
a 1 John 4.5.—b Ch. 17. 14.—c Matt. 10. 24. Luke 6, 40, Ch.
13. 16.-d Ezek. S. 7.—e Matt. 10. 22. & 24. 9. Ch. 16. S.—f Ch.
9, 41.-g Rom. 1. 20. James 4. 17.—h Or, excuse.—il John 2. 23.
—k Ch. 8. 2. & 7. 31. & 9. S2.—l Psa. S5, 19. & 69. 4.
m Luke 24, 49. Ch. 14. 17, 26. & 16. 7, 13. Acts 2.33.−n 1 John
5. 6. –o Luke 24. 48. Acts i. 8, 21, 22. & 2. 32. & 3.15. & 4, 20,
33, & 5. 32. & 10. $9. & 13. 31. 1 Pet. 5. 1. 2 Pet. 1. 16.-P. Luke
1. 2. 1 John 1. 1, 2. -
JMaster, whose lips were without guile, and whose
conduct was irreproachable. See the Doctor's
Verse, 19. Ye are not of the world—therefore,
vindication of this translation, WoRKs, vol. i. p.
306.
&c.] On this very account, because ye do not
join in fellowship with those who know not God;
therefore they hate you. How true is that saying,
“The laws of Christ condemn a vicious world,
And gall it to revenge.”— GAMRo1,n.
Verse 20. If they have kept my savin Or,
doctrine. wº. *:::::::::::: †s or the
Christ, will acknowledge you for my ministers.
Some translate the passage thus : If they have
watchED my sayings, i. e. with an intent to ac-
cuse me for something which I have said ; they
will watch yours also : therefore be on your
guard. IIagºrngely has this sense, as we have had
occasion to observe before; and perhaps ºrngary,
has the same sense here, as it is much more agree-
able to the context.
Verse 21. Because they know not him that sent
me..] . This is the foundation of all religious per-
secution: those who are guilty of it, whether in
church or state, know nothing about God. If
God tolerates a worship, which professes to have
him for its object; and which does not disturb the
quiet or peace of society—no man has the small-
est 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
sin.] They are without excuse. See the margin,
and see the notes 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.
Verse 25. Written in their law] See on chap.
x. 34. These words are taken from Psal. lxix. 4.
This Psalm is applied to Christ, chap. ii. 17. xix.
28. to the vengeance of God against Judea, Acts
i. 20. The Psalm seems entirely prophetic of
Christ. His deep alºn is referred to, yer.
J
standing its purity and holiness.
2–6. his prayer for his disciples and followers,
ver. 7. that for himself, in the garden of Gethse-
mane, 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 abolition
of the JMosaic rites and ceremonies, ver, 32. Com-
pared with Isai. lxvi. 3. and finally, the establish-
ment of the Gospel through the whole world, in
the 33d and following verses. The reader will do
well to consult 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 inexcu-
sable. They believe not my doctrine, notwith-
They believe
not in the Father who sent me, notwithstanding I
have confirmed my mission by the most astonish-
ing miracles. One thing .#. now to be
done, i. e. to send them the Holy Spirit, to con-
vince 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 coine upon them to the uttermost.
But in what sense can it be said, that Christ
wrought more miracles than any other had done,
ver. 24.2 for Elijah and Elisha raised the dead;
cured diseases; and made fire to come down from
heaven. Didº 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 Joshua did in the de-
struction of Jericho-in the passage of Jordan--
in causing the sun and moon to stand still 2 To
all this it may be answered, Christ's miracles were
greater: 1. As to their number. 2. As to their
utility—they were wrought to comfort the dis-
tressed, and to save the lost. 3, Christ wrought
Christ warns his disciples of the
all his miracles by his own power alone; and they
wrought theirs through his power only. 4. Christ
wrought his numerous 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. º
Some critics have confined the whole of this
chapter to the apostles of our Lord, and the work
of propagating Christianity, to which they had
been called. The whole comment of Rosenmuller
on this chapter proceeds on this plan; and at
once shows how nugatory it is. What learned
labour has there been in the world, to banish the
irit of Christianity from the earth, while the
letter 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
CHAP. XVI.
persecutions they should suffer,
beatified spirits in heaven. 2. The brotherly love
here inculcated, 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 ex-
posed, has been the common lot of Christians from
the foundation of Christianity. , 6. The consola-
tions and influences of Christ's Spirit have not
been the exclusive privileges of the apostles;
they are the birthright of all the sons and daugh-
ters of God.
CHAPTER XVI.
- crim warns his disciples, and foretells the persecutions they should receive from the Jews, 1–4. Foretells
his death, and promises them the Comforter, 5–7.
** * world, 8—1 1.
death and resurrection, at which his disciples are puzzled, 17, 18.
Points out his operations among the Jews, and in the
His peculiar influences on the souls of the disciples, 12–15. Speaks figuratively of his
He earplains and illustrates the whole
by a similitude, 19–22. Shows himself to be the Mediator between God and man, and that all prayers
must be put up in his name, 23–28. The disciples clearly comprehend his meaning, and express their
strong faith in him, 29, 30.
port, 31—33.
A. M. 4033.
A. D. 29
HESE things have I spoken
An olymp. unto you, that ye * should
–98 tº not be offended.
2 * They shall put you out of the Syna-
gogues: yea, the time cometh, “that
whosoever killeth you, will think that he
doeth God service.
3 And "these things will they do unto
you, because they have not known the
Father nor me.
He again foretells their persecution, and promises them his peace and sup-
4. But “these things have I ºf ſº
told you, that when the time A. olymp.
shall come ye may remember –Sºlº E.
that I told you of them. And these
things I said not unto you at the begin-
ning, because I was with you.
5 T But now * I 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
a Matt. 11. 6. & 24. 10. & 26. 31.-b Ch, 9.22, 84. & 12.42.—
c Acts 8. 1. & 9. 1. & 26. 9, 10, 11.-d Ch. 15. 21. Rom 10. 2.
1 Cor. 2. 8. 1 Tim. 1. 13.—e Ch. 13. 19. & 14, 29.-f See Matt.
9. 15.-g Wer. 10, 16. Ch. 7. 33. & 1.3. 3. & 14. 28.
NOTES ON CHAPTER XVI.
Verse 1. These things have I spoken] Particu-
h; what is mentioned in the two last chapters.
e offended) Iya ºn axxydaxto 6hrs, that ye should
not be stumbled. May not fall away from the
faith, nor receive any injury to your souls, as that
man does to his body, who stumbles, or falls over
a stone, or block, in the way, which he has not dis-
covered. -
Verse?, They shall put you out of the syna-
gogues] They will excommunicate you, and con-
sider 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 influ-
ence, and every necessary of life. Though the
Jewish people had the most humane laws, yet
they were a most vindictive and cruel peoplé.
hat whosoever killeth you, &c.] This Paul
found; for more than forty Jews bound them.
Selves, under a curse that they would neither eat.
nor drink till they had killed him; Acts xxiii. 12,
13. and agº, to this, it is said, in that Tract
of. the Talmud which is entitled Bammidbar,
* Kxi, ad. Mum. 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 no-
torious in history. They butchered any person
in cold blood, whom 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.
Verse 3. Because they have not known the Fa-
ther] See on chap. xv.25. Ignorance of the be-
nevolence of GOD, and of the philanthropy of
CHRIST, is the grand fountain .#.
gious persecution and intolerance proceed.
Verse 4. At the beginning] I would not trouble
you by speaking of these 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 be-
cause it is absolutely necessary that you should
beW. upon your guard.
erse 5. JWone of you asketh me, Whither go-
est thou?} In chap. xiii. 36. Peter had asked,
Lord, whither goest thou? and Thomas, much
the same in chap. xiv. 5. both of whom had re-
Geived 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. g
581
The great office of the Holy Spirit ST. JOHN.
*.*, *, unto you, * sorrow hath filled
An ºlymp. your heart.
–Bºlt tº 7 Nevertheless I tell you the
truth; It is expedient for you that I go
away; for if I go not away, "the Com-
forter will not come unto you ; but “if I
depart, I will send him unto you.
8 And when he is come, he will "re-
is to convince men of sin, &c.
prove the world of sin, and of A. M. 4089.
righteousness, and of judgment: A. º:
9 *Ofsin, because they believe -8°ll tº
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.
a Wer. 22. Ch. 14. 1 —b Ch. 7. 39. & 14. 16, 26. & 15. 26.-
c Acts2. 33. Eph. 4, 8–d Or, convince.—e Acts 2.22–37.
f Acts 2 32-g Ch. 3. 14. & 5. 32.-h Acts 26. 18.-i Luke 10.
18. Ch. 12. 31. Eph. 2. 2. Col. 2. 15. Hebr. 2. 14.
Verse 7. It is expedient—that I go away] In
other places he had shown them the absolute ne-
cessity 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] Eazyżst, he will de-
monstrate 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
*: of those who are gainsayers. See.Acts
ii. 1, &c. .
The world] The Jewish nation first, and after-
ward the Gentile world; for his influences shall
not be confined to one people, place, or time.
Verse 9. Of sin] Of the sin of the Jews in not
receiving me as the Messiah, though my mission
was accredited by the very miracles which the
prophets foretold: see Isai. xxxv. 3–6. This
was literally fulfilſed on the day of Pentecost,
when the Spirit was given; for multitudes of
Jews were then convinced of this sin, and con-
verted to God : see Acts i. 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 con-
vince of sin; to show men what sin is; to demon-
strate to them that they are sinners, and to show
the necessity of an atonement for sin: and in this
sense the phrase, weg, dºwagºras, may be under-
stood; and in this sense it is used in multitudes
of places in the Septuagint: but the words because
they believe not in me, restrict, the meaning par-
ticularly to the sin of the Jews in rejecting Christ
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
law. 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
Gentiles that the sentence of the Jewish rulers
was unjust and infamous; and that the very per-
son whom they had crucified was both Lord and
Christ—Lord, the great Governor of the uni-
verse; and Christ, the Lord's anointed, the pro-
mised JMessiah. It was a matter of the utmost
consequence to the Christian cause to have the
innocence and holiness of its founder demonstra-
ted; and the crime of the Jews in putting him to
death, made manifest to the world. This also has
been literally fulfilled: the universe that has
- 582 -
heard of him believes the righteousness and inno-
cence of Jesus; and the Jews, his persecutors,
are confounded and execrated throughout the ha.
bitable globe. -
Verse 1 1. Of judgment] Of the false judgment
of the Jews in condemning the Lord Jesus, who,
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 b
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
apostles, 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, suffi-
ciently vindicates the judgment of God, not only
in its being poured out upon them at first; but in
continuing to pursue them.
It is necessary to observe, that it was one office
of the Spirit to convince of a judgment to come;
and this he did particularly by the apostles in de-
claring that God had appointed a day in which he
would judge the world by him whom he had ap-
...] for that purpose: Acts xvii. 31. And we
find that while Peter was asserting this doctrine
at Caesarea, Acts x 42. the Holy Spirit was
poured out on the Jews and the Gentiles which
were present, ver. 44, &c. and many were con-
verted unto the Lord. -
One general exposition may be given of these
three verses. The Holy Spirit will convince the
world of sin committed, and guilt and condem-
nation thereby incurred. Of righteousness—of
the necessity of being pardoned, and made right-
€0tlS j, 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, thereof, 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 right;
eousness of his client, and shows the necessity of
passing judgment º the accuser.
The faith of the Gospel discovers unto us three
different states of man : it shows him, 1st. Under
sin, in which there is nothing but infidelity to-
wards God, because there is no faith in Jesus
Christ. * G
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 interces:
sion, the great work of redemption.
Christ speaks concerning his
A. M. 4038. 12 I have yet many things to
# §: say unto you, “but ye cannot
_999: " - bear them now.
13 Howbeit, when he, "the Spirit of
truth, is come, “he will guide you into
all truth: for he shall not speak of him-
self; but whatsoever he shall hear, that
shall he speak: and he will show you
things to come.
14. He shall glorify me : for he shall re-
ceive of mine, and shall show it unto you.
15 " All things that the Father hath are
mine: therefore said I, that he shall take
of mine, and show it unto you.
16 T * A little while, and ye shall not
see me: and again a little while, and ye
shall see me, * because l go to the Fa-
ther.
CHAP. XVI.
18 They
death and resurrection.
17. Then said some of his dis. Axº.
ciples among themselves, What A. ºlymp.
is this that he saith unto us, A -bºlt tº
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?
said therefore, What is this
that he saith, A little while 2 we cannot
tell what he saith. -
19 Now Jesus knew that they were de-
sirous 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 rejoice : and ye shall be sorrowful,
1 Cor. 3. 2. Heb. 5, 12.-b Ch. 14. 17. & 15. 26.
a Mark 4. 33.
* c Ch. 14. 26. I John 2. 20, 27.
Aº
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 con-
tain the sum and substance of all true religion.
The first is, the general corruption of human
nature, and the reign of sin ti f". 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 illus-
tration of these three points, Christ had many
things to say ; but he found that his disciples
would only bear general truths; yet in saying
what he did, he sowed the seeds of ū. whole sys-
tem of theological knowledge, and heavenly wis-
dom, which the Holy Spirit of this truth after-
ward watered and ripened into a glorious harvest
of light and salvation, by the ministry of the apos-
tles. , Dr. Lightfoot supposes that the things
which the apostles could not bear now, were such
as these : 1. The institution of the Christian Sab-
bath, and the abolition of the Jewish. 2. The re-
jection 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 Pulgate, and some copies of the Itala, read,
he will TEAch you all truth; but this, and more,
isjº. in the word 6&nyna at, he will lead; be:
Sides, this reading is not acknowledged by an
Greek MS. g g y any
He shall not speak of himself] He shall teach
nothing Contrary to what I have taught you:
But whatsoever he shall *. of the Father |
and me, that he shall speak; and thus show the
intimate consent between himself, the Father,
d Matt 11. 27. Ch. 3. 35. & 13. S. & 17. 10.-e Ver. 10. Ch. 7.
33. & 13. 33. & 14. 19.-f Ver. 28. Ch. 13. 3.
and Christ. It is one conjoint testimony, in
which the honour and glory of the Holy Trinity,
and man's salvation are equally concerned.
JAnd he will show you things to come.] He will
fully explain every thing that may now appear
. 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 requisite truth, in order to
make the new covenant revelation complete and
perfect.
Verse 15. All things that the Father hath are
mine] lf Christ had not been equal to God, could
he have said this without blasphemy P -
Jłnd shall show it unto you..] As Čirit is repre-
sented the ambassador of the Father; so the Holy
Spirit is represented the ambassador of the Son;
coming vested with his authority, as the interpret-
er, and executor of his will.
Verse 16. A little while] He had but a few
hours to live.
JAnd ye shall not see me] I shall be hidden from
your view in the grave.
JAgain a little while] In three days after my
death :
Ye shall see me] I will rise again, and show
myself to you. Or, as I am going, by my ascen-
sion, 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 virtu-
ally in the great and wonderful work which shall
then take place in the hearts and lives of men.
This may also refer to his coming again to de-
stroy the Jewish state; and also to judge the
world: but how can this latter be said to be in a
little while? Because a thousand years are but as
a day in the sight of God: Psa. xc. 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 in a little time.
Verse 20. Ye shall weep and lament] To see
me crucified and laid in the grave.
But the world shall rejoice] The chief priests,
scribes, Pharisees, and persecuting Jews in gene-
ral, will triumph, hoping that their bad cause is
crowned with success. ſº
- 583
Christ explains himself, and the
*** but your sorrow shall be turned
An ºlymp, into joy.
–8°º 21 * A woman when she is in
travail hath sorrow, because her hour is
come : but as soon as she is delivered of
the child, she remembereth no more the
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 “your heart
shall rejoice, and your joy no man taketh
from you. -
23 And in that day ye shall ask me no-
thing. “Verily, verily, I say unto you,
Whatsoever ye shall ask the Father in my
name, he will give it you.
24 Hitherto have ye asked nothing in
my name: ask, and ye shall receive, “that
your joy may be full.
25 These things have l spoken unto you
in ‘proverbs: but the time cometh, when
ST. JOHN.
disciples comprehend his meaning.
I shall no more speak unto you º
in & proverbs, but I shall show A. §ym.
you plainly of the Father. _991, is
26 "At that day ye shall askin my name:
and I say not unto you, that I will pray
the Father for you:
27 'For the Father himself loveth you,
because ye have loved me, and * have
believed that I came out from God. .
28 I came forth from the Father, and
am come into the world : again, l leave
the world, and go to the Father.
29 || His disciples said unto him, Lo,
now speakest thou plainly, and speakest
no "proverb. .
30 Now are we sure that " thou know-
est all things, and needest not that any
man should ask thee: by 9 this we be-
lieve that thou camest forth from God.
31 Jesus answered them, Do ye now
believe 7 -
* Isai. 26, 17.—bver, 6.-e Luke 24. 41, 52. Ch. 14. 1, 27. &
20. 20. Acts 2.46. & 13. 52. 1 Pet. 4. 3.-d Matt. 7. 7. Ch. 14.
13. & 15. 16.-e Ch. 15 11. - .
f Or, parables.—g Or, parables.—h Ver. 28.—i Ch. 14. 21, 23.
—k Ver. 30. Ch. 3. 18. & 17, 8.—l Ch. 13. S.—m Or, parable.—
in Ch. 21. 17.-o Ver. 27. Ch. 17. 8.
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
signify the unbelieving and rebellious Jews.
Verse 21. For joy that a man is born] Avēgaro:
is put here for a human creature, whether male
or female ; 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 meaning appears to have been this; that
his resurrection should be so completely demon-
strated to them, that they should never have a
doubt concerning it; and consequently that their
joy should be great and permanent, 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 resurrec-
tion 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 JMedia-
tor in the kingdom of God; and to address your
prayers to the Father in my name—in the name of
Jesus the Saviour, 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
JMediator between God and man : but this is one
of the truths which shall be more fully revealed to
you by the Holy Spirit.
Jlsk] In my name; and ye shall receive—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 com-
pletely holy.
Verse 25. In #. That is, words which,
besides their plain, literal meaning, have another,
viz. a spiritual or figurative one. I have repre-
sented heavenly things to you through the me-
dium of earthly. e
The time cometh] Wiz, the interval from his re-
surrection to his ascension; which consisted of
forty days; during which he instructed his disci-
ples in the most sublime mysteries and truths of
his kingdom. Acts i. 3. &
Verse 26. I say not unto you, that I will pray
the Fatherfor you] I need not tell you that I will
contiune your intercessor: I have given you alrea-
dy so many proofs of my love, that ye cannot pos-
sibly 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 je have loved me, and believed in me as
coming from God, for the salvation of the world-
Versé28. I came forth from the Father] With
whom I existed from eternity in glory.
.4m 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 Gos-
pel of man's salvation, and a consummate abridg-
jment of the Christian faith. This gave the dis-
ciples a key to the whole of our Lord's discourse;
and especially to that part, ver, 16. that had so
exceedingly embarrassed them; as appears by
verses 17 and 18. º
Verse 29. Lo, now speakest thou plainly] The
disciples received inoré light now on the nature
of Christ's person and office, than they had ever
done before.
Verse 30. Mow are we sure that thou knowest
all things) Is not the following, the meaning of
the disciples. We believe that thou art not only
the JMessiah, 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 acquainted 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?] And will ye
584
Christ, as high-priest, offers
***, 32 ° Behold, the hour cometh,
A. º. yea, is now come, that ye shall
–994: i. be scattered, ° every man to
•his own, and shall leave me alone: and
d yet I am not alone, because the Father
is with me.
a Matt. 26. S1. Mark 14, 27.—b Ch. 20. 10,—c Or, his own
hone.—d Ch. 8. 29. & 14. 10, 11.—e Isai. 9.6. Ch. 14, 27. Rom.
CHAP.
XVII.
33 These things I have spo- A.”, ºft
ken unto you, that “in me ye Ajiyºr.
might have peace. " In the -8°E le.
world ye shall have tribulation: ; but be
of good cheer; "I have overcome the
world.
up the great sacrificial prayer.
5. 1. Eph. 2. 14. Col. 1. 20.—f Ch. 15. 19, 20, 21. 2 Tim. S. 12.
—g Ch. 14. 1.-h Rom. 8. 37. 1 John 4. 4. & 5. 4.
continue to believe? Ye are now fully convin-
ced; and will ye in the hour of trial retain your
conviction, j prove faithful and steady ?
Verse 32. The hour cometh] Ye shall shortly
#. need of all the faith ye profess—ye now be-
eve 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 striving to save himself at
his own home, or among his kindred.
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, sup-
#. a sense of the divine favour, unction of the
oly 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 exers, 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 ac-
count of what I have said:—the world shall not
be able to overcome you, how severely soever it
my try you.
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 victory : 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 lasting defeat, and my eternal triumph
—Fear not 1 - -
Luther, writing to Philip JMelancthon, 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
mediation of Christ, is but little understood by
most Christians. Christ having made an atone-
ment 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
blessings he has purchased. We may consider
also, that his appearance before the throne in his
sacrificial character, constitutes the great prin-
ciple of mediation or intercession. He has taken
our nature into heaven; in that he appears before
the throne:—this, without a voice, speaks loudly
for the sinful race of Adam, for whom it was as-
sumed; and on whose account it was sacrificed.
On these grounds every penitent, and every be-
lieving soul may ask and receive, and their joy
be complete. By the sacrifice of Christ, we ap-
proach 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. Shows that he has glorified
his Father, by fulfilling his will upon earth, and revealing him to the disciples, 4–8. Prays for them,
that they may be preserved in unity and kept from evil, 9–16. 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. - -
*** HESE words spake Jesus,
An Óiymp. and lifted up his eyes to
-ºš i heaven, and said, "Father, “the
a Ch. 12. 23.
hour is come : glorify thy Son, A.M. º.
that thy Son also may glorify Ajiymp.
thee : . CCII. 1.
& 13. 32.
NOTES ON CHAPTF. R. XVII.
Verse 1. These words spake Jesus] That is,
what is related in the preceding chapters. We
may consider our Lord as still moving on towards
Gethsemane, not having yet passed the brook
Kedron, 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 expiation; who in order to offer up
the grand atomément for the sins of the people,
1: Washed himself, and put on clean linen gar-
Voy. I, ( 74 )
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
bath before ; see chap. xiii. 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 imi-
tates this in praying for his disciples, ver, 9–19.
3. For all the people; our Lord appears to imi-
tate this also in praying for his church, all who
should believe on him ºsh the preaching of
58.
Christ shows in what
*.*.*.*. 2 “As thou hast given him
A. ºp. power over all flesh, that he
-** - should give eternal life to as
many "as thou hast given him.
3 And “this is life eternal, that they
might know thee "the only true God, and
Jesus Christ, * whom thou hast sent.
ST. JOHN.
eternal life consists.
4 * I have glorified thee on A. M. 4038.
the earth: * I have finished the A. #.
work "which thou gavest me -8°E l;
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.
a Dan. 7. 14. Matt. 11. 27. & 28. 18. Ch. 8. 35. & 5. 27. 1 Cor.
15. 25, 27. Phil. 2. 10. Hebr. 2. 8.-b Wer. 6, 9, 24. Ch. 6. 37.—
c Isai. 5S. 11. Jer. 9. 21.-d 1 Cor. 8.4. 1 Thess. 1. 9.—e Ch.
3.34. & 5. 36, S7. & 6. 29, 57. & 7. 29. & 10, S6. & 11.42.
the apostles and their successors, ver, 20–24.
After which he returns again to his disciples, ver.
25, 26. See CALMET's Dict, under Expiation;
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 di-
vine nature, as he is now performing his last acts
in his state of humiliation.
Glorify thy Son] Cause him to be acknow-
ledged as the promised Messiah, by the Jewish
people; and as the universal Saviour, by the Gen-
tile 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 ho-
mourable, respected among men—show the strict-
mess of thy justice, and the immaculate purity of
thy nature.
erse 2. As thou hast given him power] . As
the Messiah, Jesus Christ, received from the Fa-
ther universal dominion. All flesh, i. e. 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
man, Hebr. ii. 9. And this was according to the
promise of the universal inheritance made to
Christ, Psal. 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 sac-
rifice and atonement.
Verse 3. This is life eternal] The salvation
purchased by Christ, and given to them who be-
jieve, is called life, 1. Because the life of man
was forfeited 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
quickens them by his word and Spirit. 3. Be-
cause men who are not saved by the grace of
Christ, do not live, they only exist : no good pur-
pose of life being answered by them. But when
they receive this salvation, they live—answer all
the divine purposes, are happy in themselves,
useful to each other, and bring glory to God.
4. It is 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 atavior £on, a life ever living ;
from ast, always, and wy being or existence. And
indeed no words can more forcibly convey the
idea of eternity than these. It is called ñ attevio;
foh 18, 81. & 14, 18.—g Ch. 4.34. & 5.36. & 9, 3 & 1930–
h Ch. 14.31. & 15, 10.-i Ch. 1. 1, 2. & 10.30. & 14.9. Phil. 2.6.
Col. 1, 15, 17. Hebr. 1. 3, 10.
ğan, THAT eternal life, by way of eminence.
There may be an eternal existence without bless-
edness; but this is that eternal life, with whieh
infinite happiness is 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 Saviour, the Lord Jesus, the one
and only true Messiah. Bishop Pearce's remark
here is well worthy the reader's attention:
“What is said here of the only true God, seems
said in opposition to the gods whom the heathens
worshipped; 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
translated, 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 JMessiah. 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 ac-
knowledging 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 con-
scientiously keep his commandments.
A saying similar to this is found in the Insti-
tutes of Menu. Brigoo, the first emanated being,
who was produced from the mind of the Supreme
God, and who revealed the knowledge of his will
to mankind, is represented as addressing the hu-
man race and saying: “Of all duties, the princi.
pal is to acquire from the Upanishads (their sa-
cred writings) a true knowledge of one supreme
God; that is, the most exalted of sciences, be.
cause it ensures eternal life. For in the know-
ledge and adoration of one God, all the rules of
good conduct are fully comprised.” See Institutes
of JMenu, chap. xii. Inst. 85, 87.
Verse 4: I have glorified thee] Our Lord, con-
sidering himself as already sacrificed for the sin
of the world, speaks of having completed the work
which God had given him to do; and he looks
forward to that time when, through the preaching
of his Gospel, his sacrifice should be acknow-
ledged, 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 Writings, see ver. 24. Psal. xc. 2. Eph.
i. 4. ... See chap. i. 1. Let the glory of my eter-
nal divinity surround and penetrate my humanity,
in its resurrection, ascension, and in the place

which it is to occupy at thy right-hand, far above
all creatures, Phil. ii. 6, 9,
- 586
Jesus prays for his disciples,
A. M. 4038. 6 T * I have manifested thy
A. D. 29. e
A. biºr. name unto the men "which thou
*** - gavest me out of the world :
thine they were, and thou gavest them
me; and they have kept thy word.
7 Now they have known that all 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
received them, " and have known surely
that I came out from thee; and they have
believed that thou didst send me.
9 I pray for them : * I pray not for the
CHAP.
XVII. that they may be kept in the truth.
world, but for them which thou "...º.º.
hast given me; for they are Ajymp.
thine. * - COIL. i.
10 And all mine are thine, and * thine
are mine ; and I am glorified in them.
11 g 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 me I have kept, and "none of them
is lost, " but the son of perdition; * that
a Ver. 26. P8a. 22. 22.-b Ver. 2, 9, 11. Ch. 6. 37, 39. & 10.
:29. & 15. 19.-c Ch. 8. 28. & 12.49. & 14, 10.-d Ver. 25. Ch.
16. 27, 30.—e l John 5. 19.—f Ch. 16. 15.-g Ch. 13. 1. & 16. 28.
h 1 Pet, 1. 5. Jude 1.—i Wer. 21, &c.—k Ch. 10. 80.-) Ch. 6.
39. & 10. 28. Hebr. 2. 13.-m Ch. 18. 9. 1 John 2. 19.-n Ch. 6.
70. & 13. 18.-o Psa. 109. 8. Acts 1. 20.
6 #, Our Lord's prayer for his disciples, ver.
. 19.
Verse 6. I have manifested thy name] Eogy:-
goaz, I have brought it into light, 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 JMo-
saic 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 wri-
tings, to spread it through the whole world.
ut of the world] From among the Jewish
people; for in this sense is the word xogao; 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 un-
believing people, that they might be my disciples
and the heralds of my salvation.
JAnd they have kept thy word.] Though their
countrymen have rejected it; and they have re-
ceived me as thy well-beloved Son in whom thou
delightest.
Verse 8... I have given—them the words] I have
delivered thy doctrine to them, so that they have
had a pure teaching immediately from heaven:
neither Jewish fables nor fictions of men have
been mingled with it.
•And have known surely] Are fully convinced,
and acknowledge that { am the promised Mes-
siah, and that they are to look for none other;
and that my mission and doctrine are all divine,
ver. 7, 8.
Verse 9. I #. not for the world] I am not
yet come to that part of my intercession, see ver.
30. 1 am now wholly employed for my disciples,
that they 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 rebel-
lious Jews. God's wrath was about to descend
upon them, and Christ prays that his own fol-
lowers 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 glorify:
ing of his name, by the successful preaching of
the apostles. -
Verse 11. I am no more in the world] I am.
just going to 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. -
T(eep through thine own name those whom thout
hºst given me] Instead of ou e dedazzº &ol, Those
whom thow hast given ºne, ABCEHLMS. Mt.
BHV. and nearly one hundred others, read 3,
which refers to the roo ovoAwari a ov, thy name, im-
mediately preceding. The whole passage should
be read thus: Holy Father, keep them through
thy own name which thou hast given me, that they
may be one, &c. 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 which thou hast given me, that they
may be one, &c. This reading is supported by
the most ample evidence and indisputable au-
thority. Griesbach has admitted it into the text,
and Professor White in his CRISEOS says of it,
Lectio indubić genuina, “It is without doubt the
genuine reading.”
That they may be onF] That they, and all that
believe 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 recommends 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
doctrine and truth.
But the son of perdition] So we find that Ju-
das, whom all account to have been lost, and
whose case at best is extremely dubious, was first
given by God to Christ. But why was he lost?
Because, says St. A tin, he would not be
saved : and he further adds, After the commission
of his crime, he might have returned to God and
have found mercy. Aug. Serm. 125. n. 5. Psal.
cxlvi. n. 20. Ser. 352. n. 8. and in Psal. cviii.
See Calmet; who remarks, Judas only became
the son of perdition, because of his wilful malice,
his abuse of the grace and instructions of Christ;
and was condemned through his own avarice, per-

fidy, insensibility, and dººr. In behalf of the
587
He prays that they may be
*.*.*.* the scripture might be fulfilled.
An ºlymp. 13 And now come I to thee;
—Sºlº and these things I speak in the
world, that they might have my joy ful-
filled in themselves. .
14 “I have given them thy word; "and
the world hath hated them, because they
are not of the world,
of the world.
15 T I pray not that thou shouldest take
* even as I am not
sanctified and preserved jrom evi.
them out of the world, but " that A: **.
thou shouldest keep them from A. jºir.
the evil. -** *-
16 ° They are not of the world, even as
I am not of the world. -
17 T | Sanctify them through thy truth:
& thy word is truth. t
18 "As thou hast sent me into the world,
even so have I also sent them into the world.
19 And for their sakes I sanctify my-
•ver 8–9 ch. 15. 18, 19, 1john 8, 18–e Ch. 8. 28. ver.
16.—d Matt. 6. 18. Gal. 1. 4. 2 Thess. S. S. 1 John 5. 18.—
-e Ver, 14.
f Ch. 15. 3. Acts 15.9. Eph. 5. 26. 1 Pet. 1. 22—s 2 Sam, 7.
28. Psa. 119. 142, 151. Ch. 8. 40.-h Ch. 20. 21.-i l Cor 1. 2,
80. 1 Thess. 4. 7. Heb. 10. 10. -
mere possibility of the salvation of Judas, see the
observations at the end of Acts i.
Perdition or destruction is personified; and Ju-
das 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 Sa-
viour of the world, but also the whole human
*ace. And all this he was capable of through the
bove of money J. 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 ap-
ply those burning words of Mr. Blair, with very
little alteration:
“O cursed lust of gold when for thy sake
The wretch throws up his interest in both worlds,
First hang'd in this, then damn’d in tual to come.”
777,
That the scripture might be fulfilled] Or, thus
the scripture is º see Psal. xli. 9. ciz. 8.
compared with Acts i. 20. Thus the traitorous
conduct of Judas has been represented and illus-
trated by that of Ahithophel, and the rebellion of
.Absalom against his father David. Thus what
was spoken concerning them, was also fulfilled in
Judas : to him therefore these scriptures are pro-
perly applied, though they were originally 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. JMy joyfulfilled in themselves] See
on chap. xv. 11.
Verse 14. I have given them my word] Or, thy
doctrine—roy Aoyoy arov. In this sense the word
Aoyos is often used by St. John.
JAnd the world hath hated them.] The Jewish
rulers, &c. have hated them.—Why? Because
they received the doctrine of God, the science of
salvation; and taught it to others. They knew
Jesus to be the Messiah, and as such they pro-
claimed him: our Lord speaks prophetically of
what was about to take place. #. terrible is
the perversion of human nature : Men despise
that which they should esteem: and endeavour 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, concerning Christ crucified and risen again
from the dead. To 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 clois-
ters ; 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, em-
ployed in the work of the ministry, they may be
preserved from the influence row royngow, 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] Aytarov, from 2, ne-
gative, and yn, the earth. This word has two
meanings: 1. It signifies to consecrate, to separate
from earth and common use, and to devote or dedi-
cate 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 pat-
terns of all holiness to those to whom they an-
nounced the salvation of God. A minister 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 sal-
vation to others.
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; because none is truth without
mixture of error, but that which has proceeded
from himself. : Our Lord still acts here in refer-
ence to the conduct of the high-priest, to whom
it belonged to sanctify the priests, the sons of
Aaron : see on ver. T.
Verse 18. As thou hast sent me—so have I also
sent them] The apostles had the same commis-
sion which Christ had, considered as man—they
were endued with the same Spirit, so that they
could not err, and their word was accompanied
with the same success.
Verse 19.1 sanctify myself] I consecrate and
devote myself to death—that I may thereby pur-
chase eternal salvation for them. 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.
588
11, prays that they may be one
A. M. 40.3, self, that they also might be
A. 3, ... *sanctified through the truth.
coil 1, 20 T Neither pray I for these
alone, but for them also which shall be-
lieve 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
II].62,
22 And the glory which thou gavest me,
I 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,
CHAP.
XVII. with him, and finally glorified.
and hast loved them, as thou hast *, *, *.
loved me: An ºlymp.
24 'Father, I will that they also, -ºº ºl
whom thou hast given me, be with me
where I am ; that they may behold my
| glory which thou hast given me: # for
thou lovedst me before the foundation of
the world.
25 O righteous Father, "the world hath
not known thee; but " I have known thee,
and * these have known that thou hast sent
II) tº e
26 And I have declared unto them thy
name, and will declare it : that the love
"wherewith thou hast loved me may be
in them, and I in them.
a Or, truly sanctified.—b Ver. 11, 22, 23. Ch. 10. 16. Rom.
12. 5. - Gal. 3. 28.—c Ch. 10. 88. & 14. 11.—d Ch. 14. 20. 1 John
1. 3. & 8. 24.—e Col. 3. 14. -
11–13. The word aytºw, to consecrate or sancti-
fy, is used in the sense of devoting to death, in
Jer. xii. 3...both in the Hebrew, and in the Septua-
int; the Hebrew wºp, signifies also to sacrifice.
III. Our Lord's prayer for his church, and for
all who would believe on his name, through the
preaching of the apostles and their successors:
See on ver. i. -
Verse 20. JWeither 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
followers ?
peace, love, and eternal glory.
Verse 21. That they all may be one] This pray-
er was literally answered to the first believers,
who were all of one heart and of one soul: Acts iv.
42. And why is it that believers are not in the
same spirit now * Because they neither attend to
the example, nor to the truth of Christ.
That the world may believe] We have already
Seen that the word xo~Azoc, world, is used in seve-
ral parts of this last discourse of our Lord, to sig-
nify the Jewish people only.
Christ will have all his members to be one in
spirit-one in rights and privileges, and one in the
blessedness 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 praying for the
disciples, but for all those who should believe on
him, through their word : ver. 20. it is more natu-
ral to understand the passage thus. As Christ,
according to his human nature, is termed the Son
of God, he may be understood as saying, “I have
Sommunicated to all those who believe, or shall
believe in me, the glorious privilege of becoming
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 future; 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 . first, and secondly the Gentiles,
may acknowledge me as the true JMessiah, and
be saved unto life eternal.
*
The greatest of blessings: unity,
f Ch. 12. 26. & 14. 3. 1 Thess. 4. 17.-g Ver. 5.-h Ch. 15. 21.
& 16. 3.-i Ch. 7. 29. & 8. 55. & 10. 15.-k Ver. 8. Ch. 16, 27.-
| Ver. 6. Ch. 15. 15.-m Ch. 15 9.
Verse 24. That they may behold my glory]
That they may enjoy eternal felicity with me in
thy kingdom. So the word is used, chap. iii. 3.
att. 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]
Have not acknowledged me. See on chap. i.
| 1, 12.
JAnd these have known] Here our Lord returns
to the disciples, speaks, 1st. Of their having re-
ceived him as the Messiah; 2dly. Of his making
the Father known unto them; 3dly. Of his pur-
pose 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.
nd will declare it] This he did, 1st. By the
conversation 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 habita-
tion for God through the eternal Spirit.
Our 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 that
can be conceived. His sermon on the JMount
shows men what they should do, so as to please
God: this sermon shows them how they are to do
the things prescribed in the other. In the former,
the reader sees a strict morality which he fears
he shall never be able to perform : in this, 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 preceding
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.
589
Christ passes the brook Cedron;
ST, JOHN.
goes to the garden of Gethsemane.
CHAPTER XVIII.
Jesus passes the brook Cedron, and goes To the garden of Gethsemane, 1. Judas having betrayed him, wns
to the place with a troop of men to take him, 2, 3. Jesus addresses them, and they fall to the ground,
4–6. He addresses them again, and Peter smites JMalchus, 7–11.
to Caiaphas, 12–14. Peter follows to the palace of the high-priest, 15–18.
They seize him, and lead him away
The high-priest questions
Christ concerning his doctrine, and Jesus answers, and is smitten, 19–23. Peter denies his Lord twice,
24–27. Jesus is led to the Judgment Hall, and Pilate and the Jews converse about him, 28–32. Pilate
converses with Jesus, who informs him of the spiritual nature of his kingdom, 33–37. Pilate returns to
the Jews, and declares Christ to be innocent, 38. He seeks to discharge him, and the Jews clamour for his
condemnation, 39, 40.
A. M. 4038. Whº Jesus had spoken
A. D. 29. -
An. Olymp these words, “he went
- Sºl: *- 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 : (* for Jesus oft-times re-
, sorted thither with his disciples.)
3 * Judas then, having received a band
of men and officers from the chief A. M. 4038.
º - - º . D. 29.
priests and Pharisees, cometh thi- A. olymp.
ther with lanterns, and torches, -8°º
and weapons.
4 Jesus therefore, knowing all things
that should come upon him, went forth,
and said unto them, Whom seek ye 7
5 They answered him, Jesus of Naza-
reth. Jesus saith unto them, I am he,
a Matt. 26.36. Mark 14, 32. Luke 22. S9.-b 2 Sam. 15. 23.
c Luke 21. 87. & 22. S9.
d Matt, 26.47. Mark 14. 43. Luke 22.47. Acts 1. 16.
NOTES ON CHAPTER XVIII.
Verse 1. Over the brook Cedron] Having finish-
ed the prayer related in the preceding chapter,
our Lord went straight to the garden of Gethse-
mane: 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 Ce-
dron ran : see 1 Macc. xii. 37. Joseph. War,
b. v. c. 2. s. 3. xii. 2. Cedron is a very small
rivulet, about six or seven feet broad; nor is it
constantly 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 remem-
brance what happened 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 happened now
to this second David, by the treachery of one of
his own disciples. This brook had its name pro-
bably from ºp 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
Kid gay for Greek, have changed row into ray, and
thus have written roy Kedgwy, of cedars, instead
of row Kedgwy, 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
garden; probably because he found it so amply
related by all the other evangelists. As that ac:
count 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 2. Judas—knew the place] As many had
come from different quarters to celebrate the
pass-over at Jerusalem, it could not be an easy
matter to find lodging in the city : Jesus there-
fore chose to pass the night in the garden with !
his disciples, which from this verse, and from
Luke xxii. 39. we find was his frequent 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 better enabled to seize and bring
him away.
Verse 3. A band], Thy a regay, 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 consisted 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 the tenth of the fourth
part of a legion. And as the number of the le-
gion was uncertain, and their divisions not at all
equal, no person can tell how many the band or
spira contained. See many curious particulars in
#º. 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 tem-
ple: and the officers were those who belonged to
the Sanhedrim. •
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 men-
tioned 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
evangelists were probably those of the Roman
soldiers : the clubs and staves belonged to the
chief priest's officers,
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 up himself on the cross: he therefore
went forth to meet them, to deliver himself up to
death.
Verse 5. Jesus of JNazareth]. They did not
say this till after Judas kissed Christ, which was
500
Peter cuts off the ear of CHAP.
A. M. 4038. and Judas also, which betrayed
A. § him, stood with them.
_991 tº 6 As soon then as he said unto
them, I am he, they went backward, and
fell to the ground. •.
7 Then asked he them again, Whom
seek ye 2 And they said, Jesus of Naza-
reth.
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 T "Then Simon Peter, having a
sword, drew it, and smote the high-priest’s
servant, and cut off his right ear. The
XVIII.
servant's name was Malchus. ** º
11 Then said Jesus unto Pe- A. olºp.
ter, Put up thy sword into the - 89": tº
sheath: “the cup which my Father hath
given me, shall I not drink it?
12 || Then the band, and the captain,
and officers of the Jews, took Jesus, and
bound him,
13 And "led him away to "Annas first;
for he was father-in-law to Caiaphas, which
was the high-priest that same year." '
14 & Now Caiaphas was he, which gave
counsel to the Jews, that it was expedient
that one man should die for the people.
15 T. "And Simon Peter followed Jesus,
and so did another disciple: that disciple
was known unto the high-priest, and went
the high-priest's servant.
a Ch. 17. 12.-b Matt. 26. 51. Mark 14. 47. Luke 22.49, 50.
&c. to give them, that they might know whom
they were to seize: see Matt. xxvi. 48. Though
some harmonists place the kiss after what is spo-
ken in the ninth verse.
Verse 6. They went backward, and fell to the
ground.] None of the other evangelists mention
this very important circumstance. Our Lord
chose to give them this proof of his infinite power,
that they might know that their power could not
prevail º him, if he chose to exert his might;
seeing, that the very breath of his mouth con-
founded, drove back, and struck them down to
the earth. . Thus by the blast of God they might
have perished, and by the breath of his nostrils
they might have been consumed; Job iv. 9.
erse 8. Let these go their way] These words
are rather words of authority, than words of en-
treaty. 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 suffi-
cient 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 injure 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 Mat. xxvi. 37. Markxiii.33.
Verse 10. Having a sword] See the note on
Luke xxii. 36. s
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 trans-
agtiºn; but neither give the name of Peter, nor
of Malthus: 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
---,
the sign which he had agreed with the soldiers,
f.And Annas sent Christ bound unto Caiaphas the high-priest,
ver. 24.—g Ch. 11.50.—h Matt. 26.58. Mark 14, 54. Luke 22.54.
me] . The cup signifies sometimes the lot of life,
whether prosperous or adverse: here it signifies
the final sufferings of Christ.
Verse 12. The captain] Xuxtapxor, the chi-
liarch, 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, I. 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. Be-
cause his son-in-law Caiaphas was at this time in
possession of that office. It is likely that Annas
was chief of the Sanhedrim ; 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. ii. 4. and Luke iii. 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, JWow Jºnnas
had sent him bound to Caiaphas, comes properly
in after the 13th verse. One of the Vienna MSS,
adds this verse here, the latter Syriac has it in
the margin, and St. Cyril in the text. See the
JMargin.
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 precondemned; 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 THAT
other disciple, for the article is omitted by AD.
two others; some editions; Syriac, Persic, Go-
thic, and JNonnus. So the Vulgate is to be under-
stood. There are many conjectures who this dis-
ciple was: Jerom, Chrysostom, Theophylact, JWon-
nus, Lyra, Erasmus, Piscator, and others, say it
was John. It is true, John frequently mentions
himself in the third person, but then he has al-
ways whom Jesus loved, as in chap. xiii. 23. xix.
26. xxi. 7, 20, except in chap. xix. 35, where he

591
Jesus is questioned concerning
*, *, * in with Jesus into the palace of
An ºlymp, the high-priest.
Sºlº b- 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 saith 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: and they warmed themselves:
and Peter stood with them and warmed
himself.
ST. JOHN.
his doctrine and disciples.

19 || The high-priest then ask-
ed Jesus of his disciples,
his doctrine. *=e
20 Jesus answered him, "I spake openly
to the world; Lºver taught in the syna-
5. and in the temple, whither the
ews 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 :
behold, they know what I said.
22 And when he had thus spoken, one
of the officers which stood by “struck Je-
sus "with the palm of his hand, saying,
Answerest thou the high-priest so 2
A. M. 4033.
. D. 29.
and of A. Olymp.
CCII. 1.
a Matt. 26.69. Mark 14.66. Luke 22. 54.—b Matt. 26. 55. Luke
4. 15. Ch. 7. 14, 26, 28. & 8. 2.
c Jer, 20 2. Acts 23. 2.-d'Or, with a rod.
has plainly pointed out himself as writer of this
Gospel : but in the place before us, he has men-
tioned no circumstance by which that .
may be known to be John. To this may be added,
that John being not only a Galilean, but a fisher-
man 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 followed 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. I 13, 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. The damsel that kept the door]. Cae-
zarius, a writer quoted by Calmet, says, this por-
teress 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 por-
ter to Ishbosheth. ARIstoph ANEs, in Vespis, v.
765, mentions them in the same office, and calls
them 2nkº, Sekis, which seems to signify a com-
mon-maid-servant :
Ort ºrhy 3ugzy ave&#ey * >hzt: A2882.
And EURIPIDEs, Troad. brings in Hecuba,
complaining that she, who was wont to sit upon
a throne, is now reduced to the miserable neces-
sity of becoming a porter, or a nurse, in order to
get a morsel of bread. And PLAUTUs, Curcul.
Act. i. sc. 1. mentions an old woman who was
keeper of the gate:
.Anus hic solet cubitare custos janitriz.
Why they, in preference to men, should be
pitched upon for this office, I cannot conceive;
ut we find the usage was common in all ancient
nations. See the notes on Matt. xxvi. 69.
Verse 18. Servants and officers] These be-
longed to the chief priests, &c. the Roman soldiers
had probably been dismissed after having con-
ducted Christ to Annas.
, Verse 19. Asked Jesus of his disciples, and of
his doctrine.] He probably asked him, by what
authority, or in virtue of what right.he collected
disciples, formed a different sect, preached a new
doctrine, and 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 trans-
acted by night, and this was contrary to esta-
blished laws. For the Talmud states, Sanhed, c.
º
iv. s. 1. that “criminal processes can neither
commence nor terminate, but during the course
ºthe day. If the person be acquitted, the sen-
tence may be pronounced during that day : but
if he be condemned, the sentence cannot be pro-
nounced till the next day. But no kind of judg-
ment is to be executed, neither on the eve of the
Sabbath, nor the eve of any festival.” Never-
theless, to the lasting infamy of this people, Christ
was judicially interrogated and condemned during
the night; and on the night too of the pass-over,
or, according 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 case of
our Lord. In this his humiliation, his judgment
was taken away. See Acts viii. 33.
Verse 20. I spake openly to the world] To
every person in the land indiscriminately—to the
people at large;—the ºrg woo/wº here, is tanta-
mount 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 Gentiles. 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 righteous-
ness 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. . I 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 agree-
able to the righteousness of the law, and the pu-
rity 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 ministrations, 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 de-
positions, and then proceed to judge according to
the evidence brought before you.
Verse 22. One of the ºfficers—struck Jesus]
This was an outragö 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 ob-
served before, that if justice had been done to
Christ, he could neither have suffered nor died,
The legs of the two thieves are
A.M.,403, things were now accomplished,
& Šiº. a that the scripture might be ful-
999; 2 filled, saith, I thirst.
29 Now there was set a vessel full of
vinegar: and "they filled a sponge with
vinegar, and put it upon hyssop, and put
it to his mouth. -
30 When Jesus therefore had received
the vinegar, he said, “It is finished: and
he bowed his head, and gave up the ghost.
31 T The Jews therefore, * because it
was the preparation, “that the bodies
| on the Sabbath day, (" for that
CHAP. XIX. broken. Christ's side is pierced.
should not remain upon the cross A, M.4%.
A. D. 29.
An. Olymp.
§cº -
Sabbath day was a high day,) be-
sought Pilate that their legs might be bro-
ken, and 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
a Psa. 69. 21.-b Matt. 27. 48.-c Ch. 17. 4.—d Ver. 42. Mark
15. 42.
he had felt, the heat of the day, and the loss of
blood, were the matural 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 distinctly marking howeverything
relative to the Messiah, which had been written in
the prophets, had its complete fulfilment in him.
Verse 29. A vessel full of vinegar] This was
probably that tart small wine, which we are as-
sured was the common drink of the Roman sol-
diers. 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; yet it is as proba-
ble that it might have been furnished for the use
of the persons crucified: who, in that lingering
kind of death, must necessarily be grievously tor-
mented 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 conjectures have been produced to solve the
difficulty in this text, which is occasioned by sup-
posing à. the sponge was put on a stalk of hys-
sop, and that this is the reed mentioned by Mat-
thew 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 dis-
tinct 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 §§ Testa-
ment in rites of purification. The various con-
jectures on this point may be seen in Bowyer's
Conject. and in Calmet.
Verse 30. It is finished] As if he had said, “I
have executed the great designs of the Almighty
—I have satisfied the demands of his iustice—I
have accomplished all that was written in the pro-
phets; and suffered the utmost malice of my ene-
mies: 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,
Sod is reconciled to man; and the kingdom of
heaven opened to every believing soul,
“Shout heaven and earth, this suM of good
to MAN 7°
See the note on Matt. xxvii. 50,
VoI, I. }
e Deut. 21. 23.−f Lev. 23. 11, 15. Num. 28. 17, 18. Isai.
1. 13, 15.
The prodigies which happened at our Lord's
death, and which are mentioned by the other
three evangelists, are omitted by John: because
he found the others had sufficiently stated them;
and it appears he had nothing new to add.
Verse 31. It was the preparation] Every Sab-
bath had a preparation which began at the ninth,
hour, (that is, three o'clock) the preceding even-
ing. Josephus, Ant. b. xvi. c. 6. s. 2. recites an
edict of the emperor Augustus in favour of the
Jews, which orders, “ that no one shall be obli-
ged to give bail or surety on the Sabbath day,
nor on the preparation before it, after the ninth
hour.” The time fixed here, was undoubtedly 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 cri-
minals 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
; to disturb the joy of that holy time. Pro-
bably 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. Be-
cause it was the Sabbath. 2. Because it was the
day on which all the people presented themselves
in the temple according to the command, Exod.
xxiii. 17. 3. 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 happened to be three solemnities in
one. Lightfoot. It might be properly called a high
day because the pass-over fell on that Sabbath.
Their legs might be broken] Lactantius says,
l. 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.
erse 34. With a spear pierced his side] The
soldier who pierced our Lord's side, has been
called by the Roman Catholic writers Longinus,
which seems to be a corruption of Aoyzh, lon.ché,
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 recei-
ved the crown of martyrdom. But this deserves
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 se-
rious discussion among divines and physicians :
0]
Joseph begs the body; and
*.*, * pierced his side, and forthwith
An Óiymp. * came thereout blood and wa-
—ººt tº ter.
35 And he that saw it bare record, and
his record is true: and he knoweth that
he saith true: that ye might believe.
36 For these things were done, " that
the scripture should be fulfilled, A bone
of him shall not be broken.
37 And again another scripture saith,
* They shall look on him whom they
pierced.
38 Tſ "And after this, Joseph of Arima-
thea, being a disciple of Jesus, but secret-
ly * for fear of the Jews, besought Pilate
that he might take away the body of Je-
ST. JOHN.
JNicodemus embalms it.
sus: and Pilate gave him leave. A. M. 4.3.
A. D. 29,
He came therefore, and took the A. Olymp.
• 1.
|body of Jesus. 90/1. 1.
39 And there came also "Nicodemus,
which at the first came to Jesus by night,
and brought a mixture of myrrh and aloes,
about a hundred pound weight.
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 nevr
sepulchre, wherein was never manyet laid.
42 "There laid they Jesus therefore, ‘be-
cause of the Jews’ preparation day; for
the sepulchre was nigh at hand.
a Zech. 12. 10. & 13. 1, 6, 7, 1 John 5, 6, 8.-b Exod. 12.46.
Numb. 9. 12. Psa. 34. 20.-c Psa. 22. 16, 17. Zech. 12. 10. Rev.
1.7.—d Matt. 27.57. Mark 15.42. Luke 28.50.-e Ch.,9. 22. & 1:2.
42. –f Ch. 3. 1, 2. & 7. 50.—g Acts 5. 6.—h Isai. 53. 9.—i Wer. 31.
and on this subject they are not yet agreed. That
it is of no importance 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—I will do
it, said he, when I am informed which side was
pierced.
Blood and water.] It may be naturally suppo-
sed, 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 be-
cause his legs were not broken ; and as the law
in this case stated that the criminals were to con-
tinue on the cross till they died, the side of our
Lord was pierced to secure the accomplishment
of the law ; and the issuing of the blood and wa-
ter, 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 wilderness which Moses smote
twice; and which, according to the Jews, She-
moth 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.
602
.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 such a so-
lemn appeal, unless there was something miracu-
lous in this matter P It might appear to him ne-
cessary, 1. Because the other evangelists had not
noticed it. 2. Because it contained the most de-
cisive 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
occasioning the death of the person: and on his dy-
ing for men, depended the salvation of the world.
And 3. Because two important prophecies, were
fulfilled by this very circumstance, both of which
designated more particularly, the person of the
JMessiah. A bone of him shall not be broken, Ex-
od. xii. 46. Numb. ix. 12. Psal. xxxiv. 20. They
will look upon him whom they pierced, Zech. xii.
10. Psal. xxii. 16.
Verse 38. Joseph of Arimathed] See on Matt.
xxvii. 57––60, and particularly Mark xv. 42, 43.
Verse 39. JWico *śl See on chap. iii. 1, &c.
JMyrrh and aloes] Which drugs were used to
preserve bodies from putrefaction. Calmet, says,
that the aloes mentioned here, is a liquor, which
runs from an aromatic tree; and is widely differ-
ent from that called aloes among us.
Some have objected, that a .#.
weight of myrrh and aloes, was enough td embalm
two hundred dead bodies : and instead of exaroy,
a hundred, some critics have proposed to read
#x2'regoy,+a mixture of myrrh and aloes, of about
a pound EACH. See ºr's Conjectures. But
it may be observed, that gº ºgt quantities of spices
were used for embalmingºëad bodies, when they
intended to show peculiar marks of respect to
the deceased. A great quantity was used at the
funeral of Aristobvilus ; and it is said that five
hundred servants bearing aromatics, attended the
funeral of Herod: see Josephus, Ant. b. xv. c.
3. s. 4. and b. xvii. c. 8. s. 3. and fourscore pounds
of spices, were used at the funeral of R. Gamalie!
the elder. See Wetstein in loco.
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. * ,
JYew sepulchre] See on Matt. xxvii. 60. . .
Verse 42. Because of the Jews' preparation.




Account of the destruction of the
From 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 express-
ly for himself, after the pass-over; or, that they
had designed to have put him somewhere else,
but could not do it for lack of time; and that they
put him here, because the tomb was nigh. It ap-
pears plainly from embalming, &c. that none of
these persons had any hope of the resurrection
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 Isai, liii. 9... Everything attend-
ing his mock trial, his passion, his death, his bu-
rial, &c. afforded the fullest proof of his innocence.
In still continuing to reject him, the Jews, seem
to have exceeded the ordinary bounds of incre-
dulity, and callousness of heart. One might ima-
gine, 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 cove-
nant with unbelief, argument, reason, demonstra-
tion, and miracles themselves, fail to convince
them. As their conviction, through this obstina-
cy, is rendered impossible, it belongs 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 pas-
sed for the burial place of our Lord, is now no
more . On the following information, the reader
may depend: “On the night of October 11, 1808,
the church of the Holy Sepulchre, was discovered
CHAP.
XX. church of the Holy Sepulchre.
to be on fire ; and between five and six in the
morning, the burning cupola, with all the melt-
ing and boiling lead upon it, fell in. The exces-
sive heat which proceeded from this immense mass
of liquid fire, caused not only the marble columns
which supported the gallery, to burst, but like-
wise the marble floor of the church, together with
the pilasters and images in bas relief, that deco-
rated the chapel, containing the Holy Sepulchre,
situated in the centre of the church. Shortly af-
ter, the massive columns which supported the gal-
lery, fell down, together with the whole of the
walls. Thus has perished the famous church rai-
sed by the Empress Helena, fourteen hundred
| 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
imposture. To the most sinful purposes has this
Holy Sepulchre been abused. The Greeks and
Armenians have pretended, that on every Easter
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 afterward to serve for winding sheets; for,
says Mr. Maundrell, who was present, April 3d,
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 happi-
ness 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
ceremonies, with which it is accompanied, in his
Journey from Aleppo to Jerusalem, edit, 5th. pp.
94–97. and let the reader thank God, that he is
not degraded with a superstition, that renders the
grace of the Gospel of none effect. -
CHAPTER XX.
JHary JMagdalene coming early to the sepulchre, finds it empty, and runs and tells Peter, 1, 2. Peter and
John run to the tomb, and find all as JMary had reported, 3–10. JMary sees a vision of angels in the
tomb, 11—13. Jesus himself appears to her, and sends her with a message to the disciples, 14—18.
FIe
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
Aſ ºppºſ. again to the disciples,
Thomas being present, to whom he gives the proofs he had de-
sired, 26, 27. Thomas is convinced, and makes a noble confession, 28.
Our Lord’s reflections on his
case, 29. Various signs done by Christ, not circumstantially related, 30. Why others are recorded, 31.
A. M. 4038. HE * first day of the week
* º, T cometh Mary Magdalene
-**— early, whenit was yet dark, unto
a Matt. 28. 1. Mark
the sepulchre, and seeth the Aº, º.
stone taken away from the se- An olymp.
pulchre. CCI. I. 1.
16. 1. Luke 24, 1.
NOTES ON CHAPTER XX.
All that John relates concerning the resurrec-
tion of our Lord, he has collected partly from the
account given by Mary Magdalene, and partly
from his own observations. From Mary he de-
rived 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 the whole
of chap. xxi. It is supposed that he details the
account given by Mary, without altering any
Circumstance, and without either addition or re-
trenchment. See Rosenmuller.
Verse 1. The first day of the week] On what
we call Sunday morning, the morning after the
Jewish Sabbath. As Christ had been buried in
haste, these holy women had brought perfumes,
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 con-
duct, than of any of the rest: but the other evan-
gelists speak of three persons who went together
to the tomb, viz. JMary of JMagdala, JMary the
mother of James, and Salome: Matt. xxviii. 1.
Mark Xvi. 1.
603
JMary sees a vision of angels at the ST. JOHN.
*.*.*.*. 2 Then she runneth, and com-
An ºlymp. eth to Simon Peter, and to the
-** *-* other disciple whom Jesus lo-
ved, and saith unto them, They have ta-
ken away the Lord out of the sepulchre,
i. we know not where they have laid
lſſle *
3 * Peter therefore went forth, and that
other disciple, and came to the sepulchre.
4 So they
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 not in.
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, not lying with the linen clothes, but
wrapped together in a place by itself.
ran both together: and the
sepulchre. Jesus appears to her.
8 Then went in also that other º.
disciple, which came first to the A.
sepulchre, and he saw and be. —%
lieved.
9 For as yet they knew not the “scrip-
ture, that he must rise again from the dead.
10 Then the disciples went away again
unto their own home. -
11 T * But Mary stood without at the se-
pulchre weeping: and as she wept, she
stooped down, and looked into the sepul-
chre,
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
weepest thou? She saith unto them, Be-
cause they have taken away my Lord, and
I know not where they have laid him.
14 & And when she had thus said, she
turned herself back, and saw Jesus stand-
Öivm.
cº
* Ch. 13. 23. & 19. 26. & 21. 7, 20, 24.—b Luke 24. 12.-c Ch.
- 19. 40.-d Ch. 11. 44.
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 probably the vision of angels might have ap-
peared to her only as an illusion of her own fan-
cy; and not to be any further regarded.
Verse 4. Outrun Peterl 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 as a most precious relic? Be-
cause 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 ori-
ginally belonging no one knows,) and bramble
bushcs, should become objects of religious ado-
ration. -
Verse 6. Seeth the linen clothes lie] esoget:
from 3 saokat, to behold, and oggo, to see—to look
steadily at any thing, so as to discover what it is,
and to be sgtisfied with viewing it.
Verse ºf Wrapped together in a place by itself.]
The prºdence of God ordered these very little
matters 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 se-
parate places.
Verse 8. That other disciple] John.
Saw]. That the body was not there.
.4nd believed.] That it had been taken away,
604
religious purposes.
e Psa. 16. 10. Acts 2, 5–31. & 13. 34, 35.-f Mark 16.5.-g Matt.
28. 9. Mark 16. 9.
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] Wiz.
Psal. xvi. 9, 10. Thou wilt not leave my soul in
hell—%)Nw', 'vpx >iyn R', 5 ki lo táazob, naphshi,
lºsheol—For thou wilt not abandon my life to the
grave, nor suffer thy Holy One to see corruption.
It was certainly a reproach to the disciples, that
they had not understood this prophecy, when our
Lord had given them often the most direct infor-
mation concerning it. Christ had referred to the
history of Jonah, Matt. xii. 40. which was at once
the type and the proof of his own 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.] Either 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
See ver. 19. - -
Verse 11. But JMary stood without] She re-
mained some time after Peter and John had re-
turned to their own homes.
Verse 12. Seeth two angels] See on ver. 6. She
knew these to be angels by their white and glis-
tering 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
was conjectured on chap. xix. 42. that the body of
our Lord was only put here for the time being,
that after the Sabbath they might carry it to a
more proper place—Mary seems to refer to this:
They have taken away my Lord, and I know not
where they have laid him. This removal she pro-
bably attributed to some of our Lord's disciples,
or to some of his friends.
Verse 14. She turned herself back] Or, sº-
ºrgaºn st; ra oria w, she was turned back, i. e. to
go again with the other women to Jerusalem,
Mary JMagdalene announces
A. M.; 40.3, ing, and "knew not that it was
A. D. 29.
An. Olymp. Jesus.
Colºr:l 15 Jesus saith unto her, Wo-
man, why weepest thou? whom seekest
thou? She, supposing him to be the gar-
dener, 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, Rab-
boni; which is to say, Master.
17 Jesus saith unto her, Touch me not;
for I am not yet ascended to my Father :
but go to "my brethren, and say unto them,
* I ascend unto my Father, and your Fa-
ther; and to "my God, and your God.
CHAP. XX.
the resurrection to the disciples.
18 "Mary Magdalene came *.*.*.*.
and told the disciples that she an ºlymp.
had seen the Lord, and that he -ºttº.
had spoken these things unto her.
19 T * Then the same day at evening,
being the first day of the week, when the
doors were shut, where the disciples were
assembled for fear of the Jews, came Je-
sus and stood in the midst, and saith unto
them, Peace be unto you.
20 And when he had so said, he showed
unto them his hands and his side. * Then
were the disciples glad, when they saw the
Lord.
21 Then said Jesus to them again,
Peace be unto you: "as my Father hath
a Luke 24, 16, 31. Ch. 21. 4.—b Psa. 22. 22. Matt. 28. 10.
Rom. 8. 29. Hebr. 2. 11.-c Ch. 16. 28.-d Eph. 1. 17.-e Matt.
28. 10. Luke 24. 10.
f Mark 16. 14. Luke 24, 36. 1 Cor. 15. 5.—g Ch. 16. 22.-
h Matt. 23. 18. Ch. 17. 18, 19. Hebr. 3. 1. 2 Tim. 2. 2.
who had already departed: but she had not as
yet gone so far, as to be out of the garden.
Rºmew not that it was Jesus.l. John has here
omitted what the angels said to the women, about
Christ's being risen; probably because it was so
articularly related by the other evangelists:
#. 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 possi-
ble, as she had no conception of his resurrection
from the dead. She was therefore every wa
unprepared to recognize the person of our Lord.
Verse 15. Supposing him to be the gardener]
Khºrovgos, the inspector or overseer of the garden,
from throc, a garden, and ovgor, 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. JMary] This word was no doubt
spoken with uncommon emphasis; and the usual
sound of Christ's voice accompanied it so, as im-
mediately to prove that it must be Jesus. What
transports of joy must have filled this woman's
heart! Let it be remarked, that Mary Magda-
iene sought Jesus more fervently, and continued
more affectionately attached to him, than any of
the rest; therefore to her first, Jesus 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
interpretation by the evangelist, one MS. the
Hatter Syriac, Syriac Hieros, and three copies of
the Itala, add, kal ºrgoatágºcsy a.kzo Sai avtov,
wind she ran to embrace, orcling tohim. Thenour
Lord's words come in with the reason for them.
Verse 17. Touch me not] Mn aou &rtov, cling
ºot to me. Artop, as has this sense in Job xxxi.
7 where the Septuagint use it for the Hebrew
pan, dabak, which signifies to cleave, cling, stick,
or be glued to. From Matt. xxviii. 9. it appears
that some of the women held him by the feet, and
worshipped him. This probably Mary did; and
our Lord seems to have spoken to her to this ef-
fect: “Spend no longer time with me now : I
ann not going immediately to heaven—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 tako
courage.”
Verse 18. Told the disciples—that he had
spoken these things] St. Mark says, chap. xvi.
T1. that the afflicted apostles could not believe
what she had said. They seem to have consider-
ed 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 molest the disciples: that word of authority
which Christ spoke, chap. xviii. 8. Let these go
away—had prevented the Jews from offering
them any injury; but as they had proceeded so
far as to put Christ to death, the faith of the dis-
ciples 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: neverthe-
less Jesus came in, the doors being shut, i. e.
while they continued shut. But how 2 By his
almighty power: and further 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. here 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 disci-
ples who were going to Emmaus, Luke xxiv. 13,
&c. which all happened in the course of this
same day. " ; , , , -
Peace be unto you..] His usual salutation and
benediction. May every blessing of heaven and
earth which you need be granted unto you!
Verse 20. He showed unto them his hands and
his . So it appears that his body bore the
marks of the mails and the spear; and these marks
were preserved, that, the disciples might be the
more fully convinced of the reality of his resur-
rection. -
Verse 21. Even so sº 1 you..] As I was sent
ñ05
Thomas receives full proof
*** sent me, even so, send I you.
olymp. 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 remitted unto them ; and whose
soever sins ye retain, they are retained.
24 T But Thomas, one of the twelve,
* called Didymus, was not with them when
Jesus came.
25 The other disciples therefore said
An. Olympi
§cº".
ST. JOHN.
of the resurrection.
unto him, We have seen the A. M. 4038.
Lord. But he said unto them, A. ºr.
Except I shall see in his hands 89* *
the print of the nails, and put my finger
into the print of the nails, “and thrust my
hand into his side, I will not believe.
26. T And after eight days again his dis-
ciples were within, and Thomas with
them: then came Jesus, the doors being
Słut, and stood in the midst, and said,
Peace be unto you. -
27 Then saith he to Thomas, Reach
a Matt. 16. 19. & 18. 18.-b Ch. 1.1. 16.
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 autho-
ority, 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 evi-
dently 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,
(ºr nin ruach. Elohim) being the grand princi-
ple 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 accompanied by this divine breathing ; and
without this, there is neither light nor life. Just
as Adam was before God breathed the quicken-
ing spirit into him, so is every human soul till it
receives this inspiration. Nothing is seen, known,
discerned, or felt of God, but through this. To
every private Christian this is essentially requi-
site; and no man ever did, or ever can preach the
Gospel of God so as to convince and convert sin-
ners without it. “There are many (says pious
‘...) who extol the dignity of the apostolic mis-
sion, 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 deportment of Christ, with the lives and con-
versation of those who glory in being made par-
takers 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 corruption 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 disorderly, 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 blasphemous, but grossly absurd, to
say that any creature could remit the guilt of a
*g. which had been committed against
the Creator. The apostles received from the
Lord the doctrine of reconciliation, and the doc-
trine of condemnation. They who believed on
the Son of God, in consequence of their preach-
..of being convinced of his error.
c Psa. 78. 41. Ch. 19. 34.
ing, had their sins remitted; and they who would
not believe, were declared to lie under condem-
nation. 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 refer-
red 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 º, 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: Tho-
mas should have remembered it, and not have for-
saken the company of the disciples. What is the
consequence? His unbelief becomes, 1st. Utterly
wn reasonable: ten of his brethren witnessed that
they had seen Christ, ver, 25. : but he rejected
their testimony. 2dly. His unbelief became ob-
stinate ; he was determined not to believe on any
evidence that it might please God to give him:
he would believe according to his own prejudices,
or not at all. 3dly. His unbelief became pre-
sumptuous 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 hands; and thrust
his hand into the wound made by the spear in his
side.
Thomas had lost much good, and gained much
evil, and yet was insensible of his state. Behold
the consequences of forsaking the assemblies of
God's people ! ... 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 gets hardened and darkened through the
deceitfulness of sin. It was through God’s mere
mercy that ever Thomas had another opportunity
& Reader take
warning. - e
Verse 26. After eight days]. It seems likely
that this was precisely on that day se’mmight, 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 deter-
mined not to be absent from this. According to
his custom, Jesus came again; for he cannot for-
get his promise—two or three are assembled in his
name; and he has engaged to be among them.
Verse 27, Then saith he to Thomas] Through
606
These are blessed who believe. The CHAP. XX. end for which this book was written.
A.M. 4038. hither thy finger, and behold my
A. B. hands: and * reach hither thy
- Coilº tº hand, and thrust it into my side :
and be not faithless, but believing.
28 And Thomas answered and said unto
him, My Lord and my God.
29 Jesus saith unto him, Thomas, be-
cause thou hast seen me, thou hast be-
lieved : " blessed are they that have
a Luke 24, 39. 1 John 1. 1.-b 2 Cor. 5. 7. 1 Pet: 1. 8.-c Ch.
his infinite compassion he addressed him in a par-
ticular manner; condescending in this case to
accommodate himself to the prejudices of an ob-
stinate, though sincere disciple. -
Reach hither thy finger, &c.] And it is very
probable 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 be-
lieve that these words are an exclamation of Tho-
mas, made through surprise, and that they were
addressed to the Father, and not to Christ. Theo-
dore of JMopsuestes was the first, I believe, who
gave the words this turn; and the fifth QEcumenic
Council, held at Constantinople, anathematized
him for it. This was not according 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 Tho-
mas, and addresses him ; desiring him to come
to him, and put his finger into the print of the
mails, &c. Thomas, perfectly satisfied of the re-
ality of our Lord's resurrection, says unto him,
My LoRD ! and My GoD ! i. e. Thou art indeed,
the very same person, my Lord, whose disciple I
have so long been; and thou art my God, hence-
forth the object of my religious adoration. Tho-
mas 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 respect; never using that fa-
miliarity 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. Sce ver. 30, 31.
Bishop Pearce says here : “Observe, that Tho-
mas 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 be 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 P -
Verse 29. Thomas] This word is omitted by
almost every MS. Version, and ancient commen-
tator of importance. -
Blessed are they, &c.] Thou hast seen, and
therefore thou hast believed, and now thou art
blessed ; thou art now happy: fully convinced of
my resurrection, yet no less blessed shall all those
be who believe in my resurrection, without the
Sºvidence thou hasthad. From this we learn, that
tº believe in Jesus on the testimony of his apos-
tles, will put a man into the possession of the very
*ine blessedness which they themselves enjoyed.
And so has God constituted the whole economy
not seen, and yet have belie- *, *, *.
ved. to - º ºve
30 T “And many other signs
truly did Jesus in the presence of his dis-
ciples, which are not wrºtten in this book:
31 "But these 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.
An. Olymp.
CCII. 1. .
21. 25.—d Luke 1. 4.—e Ch. 3. 15, 16. & 5. 24. 1 Pet. 1.9.
of grace, that a believer at eighteen hundred
years' distance from the time of the resurrection,
suffers no loss, because he has not seen Christ in
the flesh. The importance and excellence of
implicit faith in the testimony of God, is thus sta-
ted by Rab. Tanchum. “Rab Simeon ben La-
chesh 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 law. 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.
Verse, 30. JMany other signs truly did Jesus,
&c.] That is, besides the two mentioned here :
ver. 19. and ver. 26. viz. Christ entering into the
house in a miraculous manner twice, notwith-
standing 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 neces-
sary to the disciples only, and therefore not re-
vealed to mankind at large. There is nothing
in the whole revelation of God but what is for
some important purpose, and there is nothing 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 eter-
nal life.
Life] Several MSS. Versions, and Fathers,
read eternal life, and this is undoubtedly the mean-
ing of the word, whether the various reading be
admitted or not. -
Grotius has conjectured that the Gospel, as
written by St. John, ended with this chapter: and
that the following chapter was added by the church
of Ephesus. This conjecture is supported by no-
thing in antiquity. It is possible #. these two
last verses might have formerly been at the con-
clusion 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 chap-
ter; with the latter of which they in every re-
spect correspond, and with it form a proper con-
clusion to the book. Except this correspondence,
there is no authority for changing their present
position.
After reading the Gospel of John, his first Epis-
tle should be next taken up; it is written exactly
in the same spirit, and keeps the same object
steadily in yiew. As J º Gospel may be con-
Jesus shows himself to the
sidered a supplement to the other evangelists, so
his First Epistle may be considered a supplement
and continuation to his own Gospel. In some MSS.
the Epistles follow this Gospel, not merely be-
cause the transcribers wished to have all the ,
ST. JOHN.
disciples at the sea of Tiberias.
works of the same writer together; but because
there was such an evident connexion between
them. . The first Epistle is to the Gospel, as a
pointed and forcible application is to an interest-
ing and impressive sermon.
-
-
CHAPTER XXI.
Jesus shows himself to the disciples at the sea of Tiberias, 1–5. The miraculous draught of fishes, 6–11.
He dines with his disciples, 12–14. Questions Peter concerning his love to him, and gives him commis-
sion to feed his sheep, 15–17. Foretells the manner of Peter's death, 18, 19. Peter inquires concerning
John, and receives an answer that was afterward misunderstood, 20–23. John's concluding testimony
concerning the authenticity of his Gospel, and the end for which it was written, 24, 25.
A. M. 4038. FTER these things Jesus
A. D. 29. , o º
An. Olymp. showed himself again to
–88: 1- the disciples at the sea of Tibe-
rias; and on this wise showed he him-
self.
2 There were together Simon Peter,
and Thomas called Didymus, and *Na-
thanael of Cana in Galilee, and "the sons
of Zebedee, and two other of his disci-
ples.
3 Simon Peter saith unto them, I go a
fishing. They say unto him, We also go
with thee. They went forth and entered
into a ship immediately; and that night
they caught nothing. -
a Ch. 1. 45.-b Matt. 4, 21.-c Ch. 20. 14.—d Luke 24. 41.
NOTES ON CHAPTER XXI.
Verse 1. Jesus showed himself again] After that
our Lord had appeared several times to the women,
and to the ... at Jerusalem, and at the tomb,
he bade them go into Galilee, giving them the
K. of meeting them there : Matt, xxviii. 7.
ark Xvi. 7. This promise we find he fulfilled in
the way John relates it here. This, was the se-
venth appearance of our Lord after the resurrec-
tion. Matthew, chap. xxviii. 16. has but just men-
tioned it; of it the rest of the evangelists say no-
thing; and this is the reason why John gives it so
particularly.
Verse 3. Peter saith—I go a fishing] Previ-
ously to the crucifixion of our Lord, the temporal
necessities of himself and his disciples appear to
have been supplied 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 sup-
port; and the disciples not fully knowing 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, other-
wise 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 afterward
wrought.
Verse 4. Knew not that it was Jesus] Proba-
bly because it was either not light enough; or,
he was at too great a distance; or, he had assu-
med another form, as in Mark xvi. 12. otherwise
his person was so remarkable, that all his disciples
readily knew him when he was at hand: seever, 12.
Verse 5. Children] IIaidºa, aterm of familiarity,
and affectionate kindness; it is the vocative case
plural of arauðrey, which is the diminutive of ºrate,
4 But when the morning was A; M: 4°33.
A. D. 29.
now come, Jesus stood on the A. olºp.
shore; but the disciples "knew 8°º
not that it was Jesus.
5 Then "Jesus saith unto them, “Chil-
dren, have ye any meat ' They answered
him, No.
6 And he said unto them, 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
e Or, Sirs.-f Luke 5.4, 6, 7–g Ch. 13.23. & 20, 2.
and literally signifies little children, or beloved
children. How the margin has made sirs out of
it, I cannot conceive.
•Any meat] IIpoaqaytoy, from arbor, besides, and
qaya, 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 ſº The JEthiopic,
three copies of the Itala, and St. Cyril, add, They
said therefore unto him, we have laboured all the
night, and caught nothing, nevertheless at thy com-
mand 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 minis-
try, according to the promise of Christ: Matt.

iv. 19.
, Verse 7. His fisher's coat] Or, his upper coat.
Ezreyóvºrny, from eart, upon, and evöva, I clothe,
something analogous to what we term a great
coat, or surtout.
He was naked] He was only in his vest. Twº-
voc, naked, is often used to signify the absence of
this upper garment only. In 1 Sam. xix. 24, when
Saul had put off his garua, upper garments, he is
said to have been ºvayos, 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; aft, plaquy yokºyoy, the plaid, or blanket,
in which they wrapped themselves; and besides
which they had none other, In this sense, it is
08
The miraculous draught of fishes.
A, M.4%. was the Lord, he girt his fish-
A. D.; 29. A.3 *
A. olymp, er’s coat unto him, (for he was
* - naked,) and did cast himself into
the sea.
8 And the other disciples, came in a
little ship; (for they were not far from
land, but as it were two hundred cubits,)
dragging the net with fishes. s
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
CHAP. XXI.
Christ questions Peter.
and fifty and three: and for all A. M. º.
there were so many, yet was not A. olymp.
the net broken. CCII: 1. .
12 ſ Jesus saith unto them, “Come and
dine. And none of the disciples durst ask
him, Who art thou? knowing that it was
the Lord.
13 Jesus then cometh, and taketh bread,
and giveth them, and fish likewise.
14 This is now P the third time that Je-
sus showed himself to his disciples, after
that he was risen from the dead.
15 T So when they had dined, Jesus
saith to Simon Peter, Simon, son of Jonas,
lovest thou me more than these ? He saith
net to land full of great fishes, an hundred
a Acts 10. 41.
b See Ch. 20. 19, 26.
that Virgil says, Geor. 1. 299. JWudus ara, sere
ºudus, i.e. strip off your woper garments, 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
supposed 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 halser,
which was attached to the other end of the met,
those who were on shore, helped them to drag it
in. As the met was sunk, with weights to the bot-
tom, 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 met 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
been a fire which the disciples had there, for it is
remarked, 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 mi-
raculously prepared by Christ.
Verse 12, Come and dine.]. Asvre agus hoars.
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 largely shown, that the original
word is used by Homer, 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] Ever since the confession of
homas, a proper awe of the deity of Christ had
possessed their minds. -
Vol. I, f 77 )
Verse 13. And giveth them] Eating likewise
with them, as St. 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 ten of them, chap. xx. 19. again
to eleven of them, ver. 26. and at this time to seven
of them, wer. 2. of this chapter. But when the
other evangelists are collated, we shall find that
this was the seventh time in which he had manifest-
ed himself after he arose from the dead. 1st. He
appeared to Mary of Magdala, Mark xvi. 9.
John xx. 15, 16. 2dly. To the holy women who
came from the tomb, Matt. xxviii. 9. 3dly. To
the two disciples, who went to Emmaus, Luke
xxiv. 13, &c. 4thly. To St. Peter alone, Luke
xxiv. 34. , 5thly. To the ten, in the absence of
Thomas, chap. xx. 19. 6thly. Eight 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 eight and for-
tieth day after his resurrection, Besides these se-
ven appearances, he showed himself, 8thly. To the
disciples 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 appear-
ance on a mountain in Galilee, it must be consi-
dered the ninth. According to the same apostle,
he was seen of James, 1 Cor. xv. 7. j. may
have been the tenth appearance. And after this,
to all the apostles, when, at Bethany, he ascend-
ed 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 eleventh.
time in which he distinctly manifested himself af.
ter his resurrection. But there might have been
many other manifestations, which the evangelists
have not thought proper to enumerate, as not be-
ing connected with any thing, of singular weight
or importance.
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.
JMore than these ?] This was a kind of reproach
to Peter: he had professed a more affectionate
attachment to Christ than the rest ; he had been
more forward in making professions of friendship
and love than any of the others; and no one, (Ju-
das excepted) had treated his Lord so basely. As
he had before intimateº his attachment to his
Discourse of Christ
*.*, *, unto him, Yea, Lord ; thou
An olymp, knowest that I love thee. He
—Sºtº- saith 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 un-
to him, Feed my sheep.
17 He saith unto him the third time,
Simon, son of Jonas, lovest thou me !
Peter was grieved because 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 thy-
self, and walkedst whither thou wouldest:
ST. JOHN.
with Peter, &c,
but when thou shalt be old, thou *.*.*.*.
shalt stretch forth thy hands, A.;;
and another shall gird thee, and –Sºlº E.
carry thee whither thou wouldest not.
19 This spake he, signifying "by what
death he should glorify God. And when
he had spokensthis, he saith unto him,
Follow me.
20 Then Peter, turning about, seeth the
disciple * whom Jesus loved, following;
which also leaned on his breast at supper,
and said, Lord, which is he that betrayeth
thee ? -
21 Peter seeing him, saith to Jesus,
Lord, and what shall this man do?
22 Jesus saith unto him, lf I will that he
tarry ‘till I come, what is that to thee ?
follow thou me.
* Acts 20, 28. Heb. 18. 20. Pet, 2.25. & 5.2, 4–6 Ch. 2. 24,
25. & 16. 30.-c Ch. 13.36. Acts 12, 3, 4.—d 2 Pet. 1. 14.
Master was more than that of the rest, our Lord
now puts the question to him, Dost thou love memore
than these ? To which Peter made the most mo-
dest reply—Thou knowest I love thee, but no long-
er dwells on the strength of his love, nor compares
himself with even the meanest of his brethren.
He had before cast a very unkind reflection on his
brethren. Though all be offended because of thee,
get I will never be offended, Matt. xxvi. 33. But he
had now learnt, 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
thinks 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 an-
swer : because he could only know his own de-
gree of love for Jesus, not that of the other disci-
ples.” 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, our
Lord uses the verb aya'arzw, which signifies, to
love affectionately, ardently, supremely, perfectly;
see the note on Matt. xxi. 37, and that Peter al-
ways replies, using the verb pixed, which signi-
fies to love, to like, to regard, toiſ: 'riendship
for another. As if our Lord had said, “ Peter,
dost thou love me ardently and supremely 2” To
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. In ver. 15, and 17. our Lord uses
the verb 30akea, to feed, and in ver. 16. he uses
the word roup.auvoº, which signifies to tend a flock,
not only to feed, but to take care of, guide, go-
vern, 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 properly col-
lected, 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 him, and to the rest of the disci-
ples, but to all their successors in the Christian
ministry : for himself says, 1 Epist, chap, v. 2.
e Ch. 1s. 23, 25. & 20.2–f Matt. 16. 27, 28. & 25. 31. 1 Cor. 4.
5. & 11. 26. Rev. 2. 25.” & 3. 11. & 22. 7, 20.
Feed the flock of God, (roup, aware ro rotavlov row
eeow,) which is among you, taking the oversight,
(artoºkorovy'rec, actingas superintendents, andguar-
#º not by constraint, but willingly; not for
filthy lucre, but of a ready mind. Every spiritual
shepherd of Christ, has a flock composed of LAMBs,
woung converts ; and SHEEP, experienced Chris-
tians, to feed, guide, regulate, and govern. To be
properly qualified for this, his wisdom and holiness
should always exceed those of his flock. Who is
sufficient for these things P. The man who lives
in God, and God in him.
To the answer of Christ in ver. I6. the latter
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 cruci-
Hºl. 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 whi-
ther 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 #. he deemed it so glorious a
thing to die for Christ, that he begged to be cru-
cified with his head downwards, not considering
himself worthy to die in the same posture in which
his Lord did. So Eusebius, Prudentius, Chry-
sostom, and Augustin. See Calmet.
Follow me] Whether our Lord meant by these
words that Peter was to walk with him a little
way for 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 uncer-
tain. . -
Verse 22. If I will that he tarry till I come?
There are several opinions concerning this ; the
610
&
The end for which this
A. M. 4033.
A. D. 29. -
A. ºlymp. abroad among the brethren,
-99" | 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 is that to thee ?
24. T This is the disciple which testifieth
of these things, and wrote these things:
CHAP. XXI.
23 Then went this saying |
ten.
Gospel has been written.
and * we know that his testimo- *, *, *
ny is true. Å.ºr,
25 ° And there are also many —-tº-t-
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 writ-
Amen.
a Ch. 19, 35. 3 John 12.
b Ch. 20. 30.-c Amos 7. 10.
following are the principal. 1. Some have con-
cluded 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 Jerusa-
lem. 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 being
the only one of the twelve 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 I come and take him
away by a natural death, what is that to thee, fol-
low thou me to thy crucifixion. On this it may
be observed, that all antiquity 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 Pe-
terseeing 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
uzzled with this passage. It would appear into-
erable in me to attempt to decide where so many
eminent doctors have disagreed, and do still dis-
agree. I rather lean to the fourth opinion. See
the conclusion of the Preface to this Gospel.
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 wr-
tikely. It is certain that this Gospel loses no part
of its authority in admitting the suffrage of the
church of §: it rather strengthens the impor-
tant 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 oldaa sy, we know, some
have written ouda Away, I know indeed ; but this is
mere conjecture, 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. JMany other things] Before his dis-
ciples, is added by two MSS. The Scholia in
several MSS. intimate that this verse is an ad-
dition : but it is found in every ancient Version,
and in Origen, Cyril, and Chrysostom.
Could not contain, &c.] Origen's signification
of the word xogely, is, to admit of, or receive fa-
"ourably. 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 would not
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 peo-
ple only ; and if it have this sense here, which is
possible, it will at once vindicate the above ex-
position of the word xogeny. 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.
Bp. Pearce has a very judicious note_here, of
which what follows is an abstract, with a few ad-
ditions.
Even the world itself, &c. This is a very
strong eastern expression to represent the num-
ber of miracles which Jesus wrought. But how-
ever 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 Numb. xiii. 33. the spies who
returned from the search of the land of Canaan,
say that they saw giants there of such a prodigious
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 Ecclesiasticus, in chap. xlvii.
15, speaking of Solomon's wisdom, says, Thy soul
covered the whole earth, and thou filledst it with
parables: sohere, by one degree more of hyperbole,
it is said that the world would not contain all the
books which should be written concerning Jesus's
miracles, if the particular account of every one
of them were given. In Josephus, Antiq. lib.
xix. c. 20. God is mentioned as promising to Ja-
cob that he would give the land of Canaan to him
and his seed; and then it is added ou ºraneovate
zraoay, 3rmy fixios aga, x2, Yny was Baxaaway. They
shall fill all, whatsoever the sun illuminates, whe-
ther earth or sea. Philo in his Tract De Ebriet.
T. i. p. 362. 10, is observed to speak after the
same manner, oud's yag Tov Jaguay tº avoc ovágur
2. a g h aſ a 4 to aq80 wov zrah90s, to oc d’ ová’ 6 x 0 a-
& 0 c. , Neither is any one able to contain the vast
abundance of gifts; nor is the world capable of it.
And in his tract De Posterit. Caimi, # p. 253.
l. 38. he says, speaking of the fulness of God,
Ovče yag sus (ei) raowroy ºrid'etavva Bau Covan Beth row
*autov, x a g no a 29 Marugaº sugns & at 6 a A a r tº c,
# a vºzras a y n. “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
undoubtedly lived there, has sometimes followed
the hyperbolic manner of speaking, which pre-
611
Concluding observations on
vailed so much in the East, as in Iliad. b. xx, he
makes AEneas say to Achilles,
Axx'ays anners Tavra atyage6a, whºrviriot wº,
Esaot' ey & each Jaaiyn Jhiothºros.
Est yag aft, poºregouaty ovelſea gºv3 had flat
IIoaxa Awaa' ová’ a w y n v c : x < r o y & w y o a 2-
6 o a g o t t o.
3rgerrn da yxoga' egº &gorov, ºroases 3' evu ºv601,
IIay rouot greav Jezroxve yoAzog ey92 x 21 ey82.
Ozrrouoy &" sizrna 92 ezroc, ‘rouoy it' errakova'at;.
Iliad. xx. v. 244–250.
But wherefore should we longer waste the time
In idle prate; while battle roars around 2
Reproach is cheap. With ease we might dis-
charge
Gibes at each other, till a ship that asks
•An 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.
CowPER.
Few instances of any thing like these have been
found in the western world, and yet it has been
observed that Cicero in Philip. II.44. uses a simi-
lar form : Praesertim cilm illi eam gloriam conse-
cuti sunt, quae vix coelo capi posse vided tur—
“ especially when they pursued that glory which
jueaven itself seems scarcely sufficient to contain.”
And Livy also, in vii. 25. Hae vires populi Roma-
ni, quas vix terrarum capit orbis—“ these ener-
gies 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 in-
tended; and it is well known that the Asiatic na-
tions abound in these. In Deut. i. 28. cities with
high walls round about them, are said to be walled
vp to heaven. ... Now what is the meaning of this
hyperbole P Why, that the cities had very high
walls—then, is the hyperbole a truth, 2 Yes, for
we should attach no other idea to these expres-
sions, 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 of his coun-
trymen understand it in this sense—they affixed
no other idea to it, (for the words, in common use,
conveyed no 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
if 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. e. there would be an in-
mense number of books. And so there would, 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 BASNAGE,
Hist, des Juifs, liv. iii. c. i. s. 9. “Jochanan
succeeded Simeon—he attained the age of Moses
—he employed forty years in commerce, and in
pleading before the Sanhedrim. He composed
such a great number of precepts and lessons, that
if the heavens were paper, and all the trees of the
jorest so many pens, and all the children 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 P. Why that
Jochanan had given more lessons than all his
contemporaries or predecessors. Nor does any
Jew in the universe understand the words in any
CHAP. XX.
the nature of hyperboles.
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 beseiged by Ves-
pasian. See Basnage, as above.
There is another quoted by the same author,
ibid. C. V. S. 7. where speaking of Eliezar one of
the presidents of the Sanhedrim, it is said ; “Al-
though the firmament were vellum, and the waters
of the ocean were changed into ink, it would not
be sufficient to describe all the knowledge of Elie-
zar ; for he made not less than three hundred
constitutions concerning the manner of cultiva-
ting cucumbers.” Now, what did the Rabbin
mean by this hyperbole P 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
Eliezar flourished about seventy-three years after
Christ. It is further 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 puz-
zled with them but the critics. The above ex-
amples, I trust, are sufficient to vindicate and
explain the words in the text. It is scarcely ne-
cessary to add, that the common French expres-
sion, tout le monde, which literally means the whole
world, is used in a million of instances to signify
the * present at one meeting, or the majority
of them; and often the members of one particular
Jamily. And yet no man who understands the
language, ever imagines, that any besides the con-
gregation in the one case, or the family in the
other, is intended.
.Amen.] This word is omitted by ABCD. se-
veral others; Syriac, all the Arabic, and both
the Persic; the Coptic, Sahidic, JEthiopic, Arme-
nian, Syriac Hierus. Vulgate, and all the Itala
but three.
The word ºps amen, which has passed unaltered
into almost all the languages of the world in which
the Sacred Writings are extant, is pure Hebrew;
and signifies to be steady, constant, firm, esta-
blished, 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 re-
cited to him, and he bound himself by simply say-
ing, ºps ſps amen, amen. See an instance of this,
Numb. v. 22. In Deut. xxvii. 15–26. it is to be
understood in the same sense ; the persons 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 tes-
timony 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. Instances of the use of the
single term frequently occur, see Matt. V. 18, 26.
vi. 2, 5, 16. viii. 10. x. 15, 23, 42, &c. &c.; but
it is remarkable that it is doubled by St. John,
see chap. i. 51. iii. 3, 5, 11. v. 19, 24, 25. vi. 26,
32,47, 53. viii. 34, 51, 58. x. 1, 7. xii. 24. xiii. 16,
20, 21, 38. xiv. 12. xvi. 20, 23. xxi. 18. and is
never found iterated by any of the other evange-
612
PREFACE TO THE HARMONIZED TABLE.
lists. Some have supposed that the word ſpx is || life, is completed. And it is the conclusion of the
contracted, and contains the initials of ſpy, Tºp yix | four most holy and vivifying Gospels, by the bless-
.Adonai JMalec JWeeman, my Lord the faithful || ing of God. Amen.”—ARABIC in Bib. Polyglott.
King ; to whom the person who uses it is always “The four glorious Gospels, of Matthew, Mark,
understood to make his appeal. Christ is himself || Luke, and John, are completed.”—PERSIC in Bib.
called the Amen, 8 A/why, Rev. i. 18. iii. 14: be- || Polyglott.
cause of the eternity of his nature, and the un- Other subscriptions are as follow. wº
changeableness of his truth. In later ages, it “The end of the holy Gospel of John—deli-
was placed at the end of all the books in the New || vered thirty years—Thirty-two years after the
Testament except the Acts, the epistle of James, ascension of Christ—in the Isle of Patmos—in
and the third epistle of John, merely as the tran- || the Greek tongue at Ephesus—under the reign of
scriber's attestation to their truth; and perhaps, Domitian—written by John when he was an exile
it is sometimes to be understood as avouching to || in Patmos—under the Emperor Trajan–and de-
the fidelity of his own transcript. livered in Ephesus by Gaius the host of the apos-
The subscriptions to this Gospel, as well as to ||tles. John having returned from his eacile in Pat-
the preceding Gospels, are various in the differ- || mos, composed his Gospel, being 100 years of age,
ent Versions and Manuscripts. The following || and §to the age of 120.”—SUIDAs.
are those which appear most worthy of being It may be just necessary to inform the reader
noticed. that the most ancient MSS. have scarcely any
“The most holy Gospel of the preaching of || subscription at all, and that there is no depend-
John the evangelist, which he spake and pro- || ence to be placed on any thing of this kind that
claimed in the Greek language at Ephesus, is ||is found in the others; most of the transcribers
finished.”—SYRIAC in Bib, Tolyglott. making conclusions according to their different
“With the assistance of the supreme God, the fancies. See the concluding note of the prece-
Gospel of St. John the son of Zebedee, the be- || ding chapter; and see the preface to this Gospel,
loved of the Lord, and the preacher of eternal || where other subjects relative to it are discussed.
END OF THE NOTES ON THE GOSPEL OF ST. JOHN.
A
Eta Rutoit tzºlo TABLE
©otttents of tipt jottt Gospels.
—ex
THE following harmonized Table of Contents of the four Gospels, I have borrowed from Profes-
sor Michaelis' Introduction to the JWew 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 most-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 sup-
posed to have succeeded each other: e. g. Luke's Preface is sect. 1st. JMatthew having nothing of the
kind. The genealogy under Matt, sect. 2nd. Birth of John, sect. 3d. under Luke, &c. 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 facts 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 Gries-
bach, 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 JMount, which are
found either in word or substance in certain places of St. Luke's Gospel. These Tables, it is hoped,
will be considered of real importance by every serious and intelligent reader.
- fi [3
HARMONIZED TABLE OF CONTENTS
MATTHEw. -- MARK. LUKE. JOHN.
§ 1. Preface, i. 1–4. i. 1–14.
§ 2. Genealogy of Christ, i. 1 g tº dº
-17. - iii. 23–38.
S. Birth of John, i. 5–25.
}: Birth of Christ announced
to Mary, i. 26–88.
- § 5. º: visit to Elisabeth,
i. 39–56.
§ 6. Joseph's dream, i.18–24. e
* * * # 7. Birth of John, i. 57–80.
3.8. Birth of Christ, i. 25. ii. 1–20.
§ 9. Circumcision of Christ, ii.
21
§ 10. Presentation of Christ in .
the temple, ii.22—40.
§ 11. Jesus sought and worship-
ped by the wise men: Flight
into Egypt, and return : Mas-
sacre of the children of Beth-
lehem, ii. 1–23. g
§ 12. Education of Christ, and
remarkable history of him in
his 12th year at the feast of
the Pass-over, ii. 41–52.
§ 13. John preaches, iii. 1-12. i. 1–8. iii. 1–20.
§ 14. Christ is baptized; iii. 18
—17. i. 9–11. iii. 21, 22.
§ 15. Christ is tempted, iv. 1–
11. i. 12, 18. iy, 1–13. *
§ 16. Remarkable addition made
by this evangelist, relative to
the testimonies in favour of
Christ, by which he obtained
his first disciples, who soon in-
creased in numbers, i. 15—51.
§ 17–20. History of Christ
before the imprisonment of
ohn.
17. Christ returns into Galilee,
and turns water into wine at
Cana, ii. 1–11.
§ 18. Goes to Jerusalem at the
Feast of the Pass-over, and
drives the sellers out of the
temple, ii. 13–22.
§ 19. Instructs Nicodemus in the
nature of the new birth, ii.
28.-iii. 21.
§ 20, Remains in Judea ; addi-
tional testimony of John Bap-
tist concerning him, iii. 22–
6
§ 21. Returns (after the impri-
sonment of John) through Sa-
maria to Galilee : conversa-
tion with the Samaritan wo-
man: many * be-
lieve on him, iv. 1-42.
§ 22. Arrives in Galilee, calls
several disciples, and per-
forms miracles, iv. 12–24. i. 14–20. iv. 14. iv. 48, 44.
§ 23. Remarkable addition of a
second miracle at Cana, by
which the absent son of a
nobleman is instantly restor-
ed to health, iv. 45–54.
$ 24. Christ teaches in the sy.
nºte at Nazareth, iv. 15
; ; 25–30. History of a single day, and that a Sabbath. § 35–32. History of a single day, and that a Sabbath.
* “In 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 .g. 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.”
f Some critics and harmonists who agree in the main with Professor Michaelis in this part of his Harmony, dissent in a few
articulars. Michaelis thinks that all the transactions included from No. 25 to No. 30. happened on one day. And Professor
}. 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
Capernaum, 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, 80. 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) immediately preceded the Sermon on the
Mount, according to Luke, vi. 12–49, consequently all the events in Nos. 25–80, happened on the same day.
Dr. Marsh allows the probability of Nos. 37–36. 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. 36. 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 allotted 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 i. p. 69–71.
614
OF THE FOUR GOSPELs.
5
MATTHEW. - MARK. LUKE. JOHN.
§ 25. Christ teaches in the sy- - ". .
nagogue at Capernaum, and *
heals a demoniac, i. 21—28. iv. S1–87.
$26. Christ ascends a mountain,
passes the night in prayer,
and then chooses his apostles,
- iii. 13–19. vi. 12–16.
; 27. Christ delivers a discourse
in which he condemns the
morality of the Pharisees,
and opposes to is a better mo-
rality, which he commissions
his apostles to teach, iv. 25.
v. vi. vii. - vi. 17–49,
$28. Cleanses a leper, viii. 1–
te i. 40–45. v. 12–16.
$29. Heals the servant of a Cen-
turion, viii. 5–13. *A vii. 1–10.
; S0. Restores Peter's mother-
in-law, and after the Sabbath
was ended, several other sick
persons, viii. 14–17. i. 29–34. iv. 38–41.
The day immediately following the preceding Sabbath.
§ 31. Christ departs from Caper-
maum, i. 85–89. * iv. 42—44. -
- § 32. º: to life the young
man ut Nain, vii. 11–17.
§ 32. Peter's copious draught of
fishes of which no traces are
discoverable with respect to
* º when it happened,
V. I.- I I •
33-37. Another history of a single day, which was likewi bath,
§ 38. Christ defends his aft y gle day, which was likewise a Sabbath
ples who plucked ears of corn *
on the Sabbath, xii. 1–8. ii. 23–28. vi. 1–5.
$84. Cures a withered hand, xii. . -
9–21. iii. 1–12. i. º
§ 35. Drives out a devil, and is vi. 6—11
accused of doing it by the *
assistance of ãº, the
prince of the devils; his an-
swer, xii. 22–50. iii. 22–35. viii. 19–21. xi. 14–36.
86. Dines with a Pharisee :
- cºlon at table, xi. 37.
* —xii. 12.
§ 37. Preaches in parables, Kiii. -
1–58. iv. 1–34. iii. º
§ 38. Christ endeavours to retire viii. 4—18
from the multitude, and sails
to the other side of the lake
Gennesaret. Account of one
who offers himself to be a dis-
ciple of Christ; and of ano-
ther, who requests permission
to remain with his father, till
•
his death, viii. 18–27. iv. 35–41. iii. 2: - -
$89. Drives out a devil who calls - viii. 22–25. ix. 57–62.
himself Legion, viii. 28–84. v. 1–20. *** - 95–
$ 40. Heals a paralytic person, viii. 26–89.
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. *-
$42, Heals a woman afflicted v. 27–39.
with an hemorrhage, and re-
stores 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.
§ 45. Sends out his twelve apos-
tles, ix. 35–Xi. 1. vi. 7–13. ix. 1–6. and (but at a later pe-
- º seventy disciples, x.
—24.
§ 46, Answers John, who in-
quires of him, whether he is
the Messiah, xi. 2–19. . vii. 18–35.
§ 47. Curses the cities in which
he had performed the great-
est part of his miracles, xi. 20
—3 e
§ 48. Is anointed by a woman,
who had led a sinful life, vii.
37–50.
§ 49. Account of those who mi-
nistered to Christ on his tra-
vels, viii. 1–3.
§: t - - * e -
“I place the sending out of the seventy disciples in the same article with that of the twelve apostles, merely because the
two facts resemble each other ; for we have no knowled º * * * * ->
evangelists themselves have often adopted º º of the precise period in which the former event happened. The
615
HARMONIZED TABLE OF CONTENTS
MATTHEW.
MARK.
§ 50. Christ comes to Nazareth,
where he is disrespectfully
treated, xiii. 54–58.
§ 51. Herod, who had behead-
ed John, is doubtful what he
should believe of Christ, xiv.
1–12.
§ 58. Five thousand men fed
with five loaves and two fish-
es, xiv. 18–86.
§ 54. Discourses on , washing
of hands, clean and unclean
meats, and other Jewish doc-
trines, xv. 1–20.
} 55. Christ heals the daughter
of a Canaanite woman, xv. 21
–28.
$ 56. Performs several miracles,
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 heaven, xvi. 1–4.
$ 59. Commands his disciples 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 Mes-
siah, which Jesus confirms,
xvi. 13—20.
# 62. Foretells his death on the
cross, xvi. 21—28.
; 68. Is transfigured on a lofty
mountain beyond the Jordan,
xvii. 1–18.
§ 64. Cures a lunatic, xvii. 14–
21
65. ain foretells his ap-
} :::::::: sufferings, xvii. 22
–28.
| 66. Pays the half shekel as tri-
bute for the service of the
temple, xvii. 24–27.
; 67. His discourses occasioned
by the dispute, who was the
greatest in the kingdom of
heaven, xviii. 1–20.
#68. Answers, Peter's question
how often he must forgive,
xviii. 21–85,
vi. 1–6.
vi. 14—29.
vi. 30–56.
vii.1—23.
vii. 24–30.
vii. 31–37.
viii. 1—10.
viii. 11–18.
§ 60. Restores a blind man to
sight, viii. 22—26.
viii. 31.-ix. 1.
rix. 2–13.
ix. 14–29.
ix. 30–32.
ix. 38–50.
616
LUKE.
"JOHN.
Perhaps ch. 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.
ix. 28–36.
ix. 37–42.
ix. 43–45.
ix. 46–50. xvii. 1-4.
§ 69–83. Single scattered ac-
counts, recorded only by St.
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 Samari-
tans, ix. 51—56.
§ 70. Answers the queation, who
is our neighbour, x. 25–37.
§ 71. Visits Martha a second
time: his discourse relative
to her too anxious prepara-
tions for table, x. 30–42.
§ 72. Teaches his disciples to
pray, xi. 1–18.
§ 78. Discourses occasioned by
the request which a E.
present had made to Christ,
that he would command his
brother to divide with him
his inheritance, xii. 13–59.
§ 74. Discourses occasioned b
Pilate's having put to dea
several Galileans, and min-
gled their blood with their sa-
crifices, xiii. 1–9.
§ 75. Christ cures on the Sab-
bath-day, an infirm woman,
right, xiii. 10–22, ,
Luke, some of which belong ||
who was unable to walk up-
§ 52. Account of several remark-
able transactions and discour-
ses at a great festival in Je-
rusalem, omitted by the other
evangelists, chap. v. entire.
vi. entire.
OF THE FOUR GOSPELs.

MA'I'THEW.
- *** - - - - - - - - sº--- ~~~~ *
§ 84. Answers the question re-
lative to divorces, xix. 1–12.
$ 85, Takes little children into
his arms and blesses them;
and on this occasion reproves
his disciples, xix. 13–15.
86. Answers a rich young
man, who asked him how he
should obtain eternal life;
Christ's important discourse
on this occasion with his dis-
ciples, xix. 16—xx. 16.
37. Discourses again on his
approaching death, xx. 17–
19
§
§
§ 88. The mother of the sons of
Zebedee requests for them the
first rank in the kingdom of
Christ; Christ's answer, xx.
30-28,
§ 93. Restores two blind men
to sight, xx. 29–34.
§ 96. Christ is anointed at Be-
thany by Mary: he defends
this action against the unjust
censure of his disciples, and
particularly of Judas Iscariot,
who forms the resolution to
betray him, xxvi. 6—13.
§ 97. Christ's entry into Jerusa-
lem, 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 question, h
what pºwer he does this, xxi.
23—46.
§ 100. "arable of the neglected
festival of a king, xxii. 1–14.
§ 101. Answer to the question
relative to tribute money,
xxii. 15–22.
§ 102. Answers to the objection
made by the Sadducees to the
Vol. I.
( 78 )
MARK.
x. 1–12.
x. 13–16.
x. 17–31.
X. 32—34.
X • 35–45 -
x. 46–52.
LUKE. |
76. Answers the question,
whether ſew or many will be
saved, xiii. 23—30.
77. Replies to those who de-
sire him to retire because He-
rod sought to put him to death,
xiii. 31–35.
§ 78. Dines with a Pharisee on
the Sabbath-day. His actions
and discourses on that occa-
sion, xiv. entire.
§ 79. Dines with publicans, and
justifies his conduct to those
who censure him. Accepta-
tion of the Gentiles, xv. entire.
80. On this occasion he in-
structs his disciples in the true
use of riches, and defends his
doctrine against the Phari-
sees, who i. it, xvi. en-
tire.
81. His discourse on the extra-
ordinary effects of faith, xvii.
5–10.
§ 82. Heals ten lepers, of whom
the Samaritan alone returned
thanks, xvii. 11–19.
83. Answers the question,
when the kingdom of God
should come, xvii. 20–xviii.
14.
§
§
§
§
§
xviii. 15–17.
|
xviii. 18–30.
xviii. 31–34.
§ 89–92. Supplement of several
Jerusalem, and which belong
and No. 38.
xviii. 35–43.
§ 94. Visits Zaccheus, xix. 1–
10
§ 95. Describes in a parable the
Jews who rejected him, xix.
11–27.
by the three first evangelists, which took place especially at
xiv. 3–9.
xi. 1—10.
xi. 1 1–26.
xi. 27—xii. 12.
xii. 18-17,
six. 28–44.
xix. 45–48.
XX. 1–19,
XX. 20-%
2
6
º
JOHN.
events and discourses omitted
to the period between No. 53.
§ 89. Christ's actions and dis-
courses at Jerusalem, at a
feast of tabernacles, vii. 1–
x. 21.
§ 90. I)iscourses at Jerusalem
at the festival of the dedica-
tion of the temple, x. 22–
42.
§ 91. Christ raises Lazarus from
the dead, xi. 1–46.
§ 92. Returns to Ephraim, xi.
54.
xii. 1–8.
Rii. 12-39.
61?
HARMONIZED TABLE OF CONTENTs.
MATTHEW.
JoãN.
resurrection of the dead, xxii.
28–33
§ 103. Answer to the question,
which is the great command-
ment of the law xxii. 84–
40.
§ 104. The question proposed,
whose son the Messiah is :
xxii. 41–46.
§ 105. Discourses against the
Pharisees, xxiii. entire.
§ 107. Prophecy of the destruc-
tion of Jerusalem, xxiv. en-
tire.
§ 108. Addition to the preceding
prophecy, found only in the
º: of St. Matthew, xxv.
1—30.
§ 109. Christ answers the ques-
tion relative to the last judg-
ment, xxv. 31–46.
§ 110. After the preceding dis-
courses were ended, he
again fore tells his approach.
ing death, xxvi. 2.
§ 113. Judas Iscariot promises
to betray Christ, and receives
30 pieces of silver, xxvi. 3–
5. 14—16.
§ 114. Preparation for the feast
of the pass-over, xxvi. 17–19.
§ 116. He sits down to table
and speaks of his betrayer,
Kxvi. 20–25.
§ 118. Institutes the Holy Sup-
MARK.
LUKE.
§ 131. Christ goes into the gar-
den of Gethsemane, and fore-
tells to Peter that he would
deny him, xxvi. 30–35.
§ 123. Prayer that the cup might
be removed from him, xxvi.
36–46.
§ 124. Christ is taken into cus-
tody, xxvi. 47–56.
§ 125. Brought before the San-
hedrim, and condemned ; is
denied by Peter, ºxvi. 57–75.
$126. Christ is led before Pi-
late; Judas hangs himself,
xxvii. 1–10.
§ 127. Christ is accused before
Pilate, xxvii. 11—23.
§ 128. Is condemned to death,
xxvii. 24–31.
ſ º, And crucified, xxvii. 32
—-38. -
| 130. Is reviled on the cross,
xxvii. 39–49.
§ 182. Extraordinary events at
the death of Christ, xxvii.
*
§ 106. Small alms-offering of a
widow commended, xii. 41-
xii. 18–27.
xii. 28-3-1.
xii. 35–37.
xii. 38–40.
xiii. entire.
xiv. 10, 11.
xiv. 12–16.
xiv. 17–22.
xiv. 22–25.
xiv. 26–3 I ."
xiv. 32–42.
xiv. 43–52.
XV. 1.
xv. 2–14.
xv. 15–20.
xv. 21—28.
xv. 29–36.
xv. 38–41.
XX. 27–40.
XX. 41–44,
XX. 45–47.
Kxi. l—4.
xxi. 5–38.
} xxii. 3–6.
xxii. 7-13.
xxii. 14.
§ 117. Presents to his apostles
the cup of the pass-over; his
discourse on that occasion,
xxii. 15–18.
i. 19, 20.
- xxii.
§ 119. After supper he speaks
‘again of his betrayer, xxii.
21–28.
§ 120. Another dispute among
the apostles who should be
the greatest in the kingdom
of God, xxii. 24–30.
xxii. 31–38.
xxii. 39–46.
xxii * 47–53 e
xxii. 54—71.
xxiii. 1.
xxiii. 2–22.
xxiii. 28–25.
xxiii. 26–35.
xxiii. 36–43.
{{ 111. Of the Greeks who wish-
ed to see Jesus; Christ’s dis-
course on this occasion, and
the answer from heaven, xii.
20–36.
§ 112. Discourse on the infideli-
ty of the Jews after the per-
formance of so many miracles.
xii. S7–50.
xiii. 1. -
§ 115. Christ, before he eats the
feast of the pass-over, washes
the feet of his disciples, xiii.
1—20. -
xiii. 21-30.
; 122. His discourse on the way,
xiii. 31—xvii. 26.
xviii. 1–12,
xviii. 29—xix. 14.
xix. 18–16.
xix. 17-24.
§ 131. Supplement of several
facts not recorded by the
otherevangelists, xix. 25–30.
§ 133. Christ, on examination,
is found to be already dead,
and is moreover pierced with
a 3Pear, xix, 31-37,
618
OF THE FOUR GOSPELs.
M AT THEW. MARK. LUKE. JOHN.
§ 134. Burial of Christ, xxvii.
55–61. - xv. 42—47. - xxiii. 50–55. xix. 38–42.
§ 185. Appointmentofaguard at -
his sepulchre, xxvii. 62–66.
- ; 186. The women purchase
spices to embalm the body of
Christ, xvi. 1. xxiii. 56.
187. Resurrection of Christ, *
and the first accounts of it,
which are brought by the wo-
men, xxviii. 1–10. xvi. 2–8. xxiv. 1–12. xx. 1-10.
§ 188. Further accounts of the -
resurrection brought by Mary
Magdalene. who sees Christ
alone, and is commanded to
report it to the apostles, xvi.
9–11. Xx. 11-18.
}
139. The gusrds bring the ac-
count to the chief priests, and
are bribed to say that the dis-
ciples had stolen the body,
xxviii. 11-15.
§
§ 140. Christ shows himself
alive to the two disciples who
were going to Emmaus, xvi.
12, 13. xxiv. 13–35.
§ 141. Christ shows himself to
the apostles, and to several
disciples who were with them,
xvi. 14—18. xxiv. 36–49. & xx. 19–28. .
§ 142. Eight days after, he
shows himself to the 11 apos-
tles, Thomas likewise being
then present, xx. 24–31.
143. Christ shows himself to
two disciples and five apos-
tles at the sea of Tiberias.
Remarkable discourse with
Peter and John, xxi. entire.
§
§ 144. Christ shows himself in
Galilee to all his disciples, on a
mountain where Christ had ap-
pointed them, 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. JMatt. JMarci & Lucas, 8vo. Hal. 1776.
From his Commentationes Theologica, 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.

MATTH E W . MARK. LUKE. *
* iii. 1–4. 22. i. 1–20.
21–89. iv. 31–44,
40, iii. 6. v. 12—vi. 11.
xii. 15, 16. iii. 7–12.
18–19. vi. 12–16.
22, 28. 20, 21.
24–82. 22–30.
46–50. 31—S5.
xiii. 1–-23. iv. 12—20.
21–25, viii. 16–18.
£4–30. 26–29.
31, 82. 30-32,
34, 35. 33, 84.
35–41. 22–25-
v. 1–43. 26–56.
58–58. vi. 1–6.
7–18. ix. 1–6.
xiv. 1, 2. 14–16. 7–9.
3—12. 17–29.
30, 31. 10.
xiii. 13–21. 32—44. 11–17.
22—xvi. 12. 45—viii. 21. #
viii. 22–26.
xvi. 18–xviii. 9. 27—ix. 50. 18—51.
xix. 1–12. x. 1–12. -
13—xxiii. 1. 13—xii. 37. xviii. 15—xx. 44.
xii. 38–44. xx. 45–4xi, 4.
xxiv. 1–36. xiii. 1–82, xxi. 9, seq.
- - 33-37.
Szvi. 1-xxviii. 8. xiv. 1–Xvi. 8.
xvi.
10–18. xxiv. 10–35.
14. 36–43.
xxviii. 18–20. 15–18.
19. 50, 51.
SNO.
See Dr. Marsh's Origin of the three first Gospels, p. 180.
619
HARMONIZED TABLE OF CONTENTS.
TABLE III.
The following 42 sections, extracted from Eichorn by Dr. Marsh, contain such transactions as are
cºmmon to the three former evangelists: St. Mark and St. Luke having precisely the same arrange:
nºt ºn section 19 to the end, St. Matthew's arrangement is the same with that of Mark and
Luº, but he has arranged the subjects contained in the 18 first sections in a different manner-
ºn the Baptist, Mark i. 2–8. Luke iii. 1–18. Matt. iii. 1–12.
º ºptism of Christ, Mark i. 9–11. Luke iii. 21, 22. Matt. iii. 13–17.
ºptation of Christ, Mark i. 12, 13. Luke iv. 1-13. Matt iv. 1-11.
1. Christ's return to Galilee, and arrival at Capernaum, Mark i. 14. Luke iv. 14. Matt. iv. 12, 13.
- 5. Cure of Peter's mother-in-law, Mark i. 29–34. Luke iv. 38–41. Matt. viii. 14–17.
Cure of a leper, Marki. 40–45. Luke v. 12–16. Matt viii. 2-4. -
7. Cure of a person afflicted with the palsy, Markii. 1–12. Lukey, 17–26. Matt. ix. 1–3.
º's "Mº" is ºilº º sº. Mºº-ſº
9. Christ goes with his disciples through the corn-fields, Mark iſ 23–28. Luke vi. 1–5. Matt kii. 1–8.
10. Cure of a withered hand, Mark iii. 1–5. Luke vi. 6–11. Matt. Kii. 9–15.
1. Preparation for the sermon on the mount, Mark iii. 7–19. Luke vi. 12–19. Matt. iv. 23–25,
12. Confutation of the opinion that Christcasts out devils by the assistance of Beelzebub, Mark iii. 20–30. Matt, ºil.
22–45. (perhaps formerly Luke also.)
13. Arrival of the mother and brethren of Christ, Mark iii. 31–35. Luke viii. 19–21. Matt. Kii. 46–50.
1. Parable of the sower, Markiv. 1–34, Luke viii. 1–18. Matt kiii. 1–34.
15. Christ crosses the sea, and undergoes a storm, Markiv. 35–41. Luke viii.22–25. Matt, viii. 18–27.
10. Transactions in the country of the Gadarenes, Mark v. 1–20. Luke viii. 28–39. Matt. viii. 28–34.
17. The daughter of Jairus restored to life, Mark v.2.1–43. Luke viii. 40–56. Matt. ix. 18–26.
º, ºne sends out the twelve apostles, Mark wi. 7–13. Luke ix, 1–6. Matt. x 1–42.
- ºne ºne of Christ reaches the court of Herod, Matt kiv. 1–12. Mark vi. 14–29. Luke is. 7–9.
- -e housand men fed, Matt kiv. 13–21. Mark vi. 30–44. Lukeix. 10–17.
- Acknowledgment of the apostles that Christ is the Messiah, Matt. xvi. 13–28. Mark viii. 27—ix. 1. Lukeik.
18–27.
* Transfiguration of Christ on the mount, Matt svi 1–10. Mark is 2-9. Lukeix. 28–36.
23, Christ cures a demoniac whom his apostles were unable to cure, Matt. xvii. 14–21 Markix, 14–29. Lukei-
-7-13.
- Christ fore tells his death, Matt. xvii. 22, 23 Markiv. 30–32. Luke ix.43–45.
25 Dispute among the disciples about precedence, Matt ºviii. 1–5. Markix. 33–37. Luke ix.46–48.
ºn Christ blesses children who are brought to him, and answers the question by what means salvation is to be ob-
tained? Matt six. 13–30 Mark - 13–31. Luke xviii. 15–30.
ºf Christ againſoretells his death, Matt sº 17–19, Mark X: 32–34. Luke xviii. 31–34.
ºn Lºnd men at Jerichorestored to sight, Matt sº. 29–34. Mark K. 46–52. Luke xviii. 35–43.
º, Christ's public entry into Jerusalem, Mattººi. 1-11. Mark ki. 1–10. Luke xix. 29–44
- Christ expels the buyers and sellers from the temple, Matt. xxi. 12–14. Mark ki. 15–17. Luke xix. 45, 45.
- Cº-called to account by the chief priests and elders for teaching publicly in the temple; he answers them, and
ºn delivers a parable, Matt ºxi. 23–27. 33–45. Markºsi. 27. Kii. 12. Luke xx 1–19.
ºn the ºute to Cesar, and marriage with a brother's widow, Matt, ºxii. 15–33. Markxii. 13–34. Luke xx.
- 10.
ºs discourse with the Pharisees relative to the Messiah being called Lord, by David, Matt ºil 11–46.
wºrk ºn º-ºº. Luke xx +1-1+.
- The Parise-censured by Christ, Matt ºiii. 1, &c. Mark sii. 38–40. Luke xx. 45–47.
Christ foretells the destruction of Jerusalem, Matt. xxiv. 1-35. Mark wii. 1–36. Luke xxi. 5–36.
ºn tº elude to the account of Christ's passion, Matt. xxvi. 1–5. Mark wiv. 1, 2. Luke xxii. 1, 2. -
ºn ºrbery of Judas, and the celebration of the pass-over, Matt. ºvi. 14–29. Mark kiv. 10–25. Luke ºxii. 3–23.
º Christ goes to the mount of Olives, Matt. xxvi. 30–46. Mark kiv 26–42. Luke xxii. 39–46.
º He is seized by a guard from the chief priests, Matt. ºvi. 47–58. Mark siv. 43–54. Luke xxii. 47–55.
- Pºter's denial of Christ, &c. Matt. ºvi. 59–ºxvii. 19. Mark Riv. 66–ºv. 10. Luke xxii. 56—xxiii. 17.
- The crucifixion and death of Christ, Matt ºxvii. 20-G5. Mark ºv. 11–47. Luke xxiii. 18–56.
tº The resurrection, Matt, ºxviii. 1, &c. Markºvi. 1, &c. Luke xxiv. 1, &c.
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.
- -------. LUK- ºn-Tº-ºv. ----.
---. wi-o, 21. 19-1. -º-º-º-º-
-º- ------ --ºº.
---. -- - 19.
- 17. -º-º- - -
xii. 58, 59. vii. 1-5. wº---
-i. 19. 7-1. -----
vi, º, ºu. --- ---.
27, -9. -- ---
-5. lº- ---.
---> º, -- -------
ºu. -----". - - -
---.
See Dr. Marsh's ºrigin ºf tº ºne-first ºne-º-º:
ºu




















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| - º -
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º
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- - - -
- - - º constant
|
* Qº
arºs rººf
‘gº’ſ A
, a 7& 5 ºz.
ºys 172 **
nt places. ment io
Nº W TESTAMENT,
CASARRA to
zºº.ºza, anº. *** *
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jºr ºljº.
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ºr of namº º

















































































































































































































































































PREF Ack.
To Triº.
Acts of the Apostles.
- -
The book of the acts or 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 Gos-
pels; 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.
his book has had a variety of names; Isaº ray Arººroway, the Res geste, Acts or Transactions
ºf the Apostles, is the title it bears in the Codex Bezae, rigºus rºw away area rºw, The Acts ºf
he holy Apostles, is its title in the Codez Alexandrinus, and several others; as well as in several of
the ancient Versions, 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 GEcumenius it is termed, The Gas-
peſ ºf the Holy Spirit; and by St. Chrysostom, to Bºuay, Aradº: avaarazaar, The Book, The de-
mºnstration ºf the Resurrection. These two last characters 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
een 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 callhºf the Gentiles, 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 tabernacle and
kingdom of God have been immutably established among men. It is truly a fifth Gospel, as it con-
tains the glad tidings of peace and salvation to the whole Gentile world.
Allantiquity is unanimous in ascribing this book to St. Luke as the author; and from the .m.
mencement 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: ... . 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, 0. Theophilus, of all that Jesus began both to do and teach, until the
day in which he was taken up, &c. 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 does not ap-
Bear to be probable. The conjecture of Michaelis isºbuch more likely, viz. that it was written from
Rome; at which place St. Lukementions his arrival in company with St. Paul, shortly before the close
of the book. See Acts xxvii. 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 º: the year 63; and had it been written after that year, it is reasonable to
conclude that it would have related some further 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 an eye-witness to many
ºf the facts which he has recorded, independently of his divine inspiration, render him a most re-
spectable and credible historian. His medical knºwledge, for he is allowed to have been a physician.
*** Prºfessor Michaelis has properly observed, bot to form a prºperjudgment of the
* ºres which were performed by St. Paul, and to give an account º authentic detail or
* It is worthy also of observation, that St. Luke himself does not appear to have possessed the
*iſt of miraculous healing. Though there can be no doubt that he was with St. Paul when ship-
ºf Malta, yet he was not concerned in healing the father of Publius the governor; nor of
º ºther sick persons mentioned Acts ºxviii. 8, 9. These were all healed by the prayers of St. Paul,
* imposition of his hands; and consequently miraculºusly, ºr do we find any evidence tº
- º



ii PREFACE TO THE ACTS OF THE APOSTLES.
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
consequently, the first ecclesiastical history on record. But Professor Michaelis very properly con-
tends that it cannot 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 propagation of Christianity in Egypt; Paul's journey into Arabia: the
state of Christianity at Babylon, (1 Pet. 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 apostles, 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 when 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, &c. tº
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, according to the audience he addresses. The speeches of Stephen, Peter, Cornelius, Ter-
tullus, and Paul, are all different, and such as we might naturally expect from the characters in ques-
tion, 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 before 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 peculiarities, which constitute a strong evidence of
the authentioity of the work, shall be ted out in the Notes. See some good remarks on this head,
in JMichaelis's 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 con-
siderable.accuracy. It is well known, for instance, that the famine mentioned chap. xi. 29, 30...hap-
Penº 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 chrº-
nology is adjusted in the best manner possible. In some cases, conjecture and probability ºre the only
lights by which this obscure passage can be illuminated. The dates of the commencement and the end
of the books are tolerably certain; as the work certainly begins with the twenty-ninth year of the
Christian era, chap, i. and ii. and ends probably with the sixty-third, chap. xxviii. 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 accompanies their testimony with the demonstration of his Spirit. What was the conse:
quence 2 Thousands acknowledge 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 Q.
mode of worship for another; but a change of tempers, passions, prospects, and moral conduct. All
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; nor by the sword, nor by secular 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 itseh, 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 antichristian ; and were 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 dintichristian, 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 Pº
pagated by his power; this the book of the Acts fully shows; and in it we find the true model. af ter
which every Christian church should be builded. As far as any church can show that it has followed
this model so far it is holy and apostolic. And when all churches or congregations of people, Prº.
fessing Christianity, shall be founded and regulated according to the doctrines and discipline laid
622
PREFACE TO THE ACTS OF THE APOSTLES. iii
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 particular 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 God 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 renders 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 mar-
wellous 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 diff'rent sects who all declare,
Lo! CHRIST is here, and CHRIST is there;
Your stronger proofs divinely give,
And show me where the Christians live.”
THE,
ACTS OF THE APOSTLES.
Ussherian year of the world, 4033—Alexandrian aera of the world, 5531.—Antiochian year of the
world, 5521.-Constantinopolitan year of the world, 5537.—Year of the aera of the Seleucidae, 341.
-Year of the Spanish aera, 67.-Year of the Christian aera, 29.-Year of the Paschal Cycle, 30.-
Year of the Jewish Cycle, 11.—Golden number, 8.—Solar Cycle, 10.-Dominical Letter, B.—Jew-
ish Pass-over, April 15.-Epact, 20.—Year of the reign of the emperor Tiberius Caesar, 18.—Year
of the CCII; Qlympiad, 1.-Year of Rome, 782.-Consuls from Jan. I to July
1, L. Rubellius
Geminus and C. Rufius Geminus; and for the remainder of the year, Aulus Plautius and L. No-
nius Asprenas.
For an explanation of these aeras, see the Advertisement prefixed to the Comment on the Gospel of
St. Matthew.
-Pa(?&e-
CHAPTER I.
St. Luke's prologue, containing a repetition of Christ's history from his passion till his ascension, 1–9.
Remarkable circumstances in the ascension, 10, 11.
The return of the disciples to Jerusalem, and their
employment there, 12–14. 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 JMatthias being set apart by prayer,
the apostles having given their votes, Matthias is chosen to succeed Judas, 23–26.
**, *. HE former treatise have I
*śr. made, O “Theophilus, of
all that Jesus began both to do
and teach,
2 * Until the day in which he was taken
up, after that he, through the **, *.
Holy Ghost, “ had given com- A. jiyº.
mandments unto the apostles -8°º º-
whom he had chosen:
3 * To whom also he showed himself
a Luke 1. 3 —b Mark 16, 19. Luke 9, 51. & 24, 51. Wer. 9.
1 Tim. 3. 16.-c Matt. 28. 19, Mark 16. 15. John 20. 21. Ch.
10. 41, 42.-d Mark 16. 14.
Luke 24, 36. John 20, 19, 36, & 23.
1, 14. 1 Cor. 15. 5. ..
NOTES ON CHAPTER I.
Verse 1. The former treatise] The Gospel ac-
cording to Luke, which 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
#. of the chief apostles, such as Peter and
0.1%. w
Verse 2. After that he, through the Holy Ghost,
&c.] This clause has been variously translated:
the simple meaning seems to be this: that Christ
communicated 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
wnderstanding, that they might understand the
Scriptures; and in John xx. 22. that he breathed
on them, and said, Receive ye the Holy Ghost.
Previously to this, we may suppose, that the dis-
ciples were only on particular occasions made
partakers of the Holy Spirit; but from this time
it is probable that they º a measure of this su-
24
pernatural light and power constantly resident in
them. By this, they were not only able to pro-
claim the truth, but to discern the meaning of all
the Old Testament scriptures which referred to
Christ; and to appoint whatever rites, or ordi-
nances were necessary 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 suggest-
ed to them by that Holy Spirit which now became
resident 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 writo the
apostles.
Verse 3. To whom—he showed himself alive—
by many infallible proofs] IIoxxots rekampuous; by
many proofs of such a nature, and connected
with such circumstances, as to render them indu-
bitable; for this is the import of the Greek word
Texamploy. The proofs were such as these; 1 Ap-
pearing to several 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
He promises the baptism
A. M. º. alive after his passion by many
A. § infallible proofs, being seen of
–991 tº them forty days, and speaking
of the things pertaining to the kingdom of
God :
4 * And, "being assembled together with
them, commanded them that they should
not depart from Jerusalem, but wait
CHAP. I.
of the Holy Spirit.
for the promise of the Father, *, *, *.
* which, saith he, ye have heard An olymp.
of me. CCII, ºr
5 * For John truly baptized with water;
* but ye shall be baptized with the Holy
Ghost not many days hence.
6 When they therefore were come to-
gether, they asked of him, saying, ‘Lord,
a Luke 24.43, 49.—b Or, eating together with them.—c Luke 24.
49. John 14. 16, 26, 27. & 15. 26. & 16. 7. Ch. 2. 33.
d Matt. 3. 11. Ch. 1.1. 16. & 19. 4.—e Joel 3. 18. Ch. 2, 4. &
11, 15–f Matt. 24, 3.
be touched and handled by them. 5. His in-
structing them in the nature and doctrines of his
kingdom. 6. His appearing to upwards of five
hundred persons at once, 1 Cor. xv. 6. , And 7.
Continuing these public manifestations of himself
for forty days.
The several appearances of Jesus Christ, du-
ring the forty º of his sojourning with his dis-
ciples, 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.
ciples 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 ab-
sent, Luke xxiv. 36. and John XX. 19. (All these
four appearances took place on the day of his re-
surrection.) The fifth was to the eleven disci-
ples, Thomas being then with them, John xx.
26. The sixth, to seven of the apostles in Gali-
lec, 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 Acts i. 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 further particulars.
Pertaining to the kingdom of God] Whatever
concerned the doctrine, discipline, and establish-
ment of the Christian church.
Verse 4. And, being assembled together] In-
stead of avy axt{ouavoc, being assembled together,
several good MSS. and Versions read a uvavaičo-
a sycº, living or eating together, which refers the
conversation reported 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 common reading is
to be preferred; and He meeting on a mountain
of Galilee is what is here meant.
The promise of the Father] The Holy Spºrt,
which indeed was the grand promise of the New
Testament, as JESUS CHRIST 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 JMessiah, through
the medium of the sacrifices offered 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 ex-
tended from the foundation of the world till his
coming in the flesh, as well as after: so the inspi-
oration of the Holy Spirit has been, and will be,
continued through the whole lapse of time, till
his coming again to judge the world. It is * this
Spirit that sin is made known, and by it the blood
of the covenant is applied; and indeed, without
Wor... I, ( 79 )
The second, to the two dis- |
| quested to refer : but it is likely that our Lord
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 º thy name, through Jesus
Christ our Lord! Amen.”—Communion Service.
Ye have heard of me..] In his particular conver-
sations 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 re-
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 conversation that is not distinctly related by
the evangelists; as these identical words do not
occur in any of the preceding histories. The
Codex Bezde 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 re-
ference to the remission of sin; but Christ bap-
tizes with the Holy Ghost, for the destruction of
sin, the illumination of the mind, and the conso-
lation of the heart. John's baptism was in ".
ence to the spiritual kingdom; but Christ's bap-
tism established and maintained that kingdom.
From this passage we may also learn, that bap-
tism does not always mean, being plunged or in-
mersed in water; for as this promise most evi-
dently refers to the communication of the Holy
Spirit, on the following Pentecost, and then 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 was 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 illuminate, regene-
rate, 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 toge-
ther] It is very likely that this is to be under-
stood of their assembling on one of the mountains
of Galilee, and there meeting our Lord.
JAt 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 secu-
lar, I have often had occasion to note. In this
opinion they continued less, or more till the day
of Pentecost; when the mighty out-pouring of
the Holy Spirit taught them the spiritual nature
of the kingdom of Christ. The kingdom had now
for a considerable time been taken away from
Israel; the Romans, not the Israelites, had the
government. The object of the disciples' ques-
tion seems to have been this: to gain information
He promises the baptism
**:::::: wilt thou at this time * restore
A. olºp. again the kingdom to Israel?
–994 tº 7 And he said unto them, " It
is 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
THE ACTS.
of the Holy Spirit.
that the Holy Ghost is come A, M. 4038.
upon you: and 'ye shall be wit- Aft ºft,
nesses unto me both in Jerusa- –Sºlº E.
lem, and in all Judea, and in Samaria,
and unto the uttermost part of the earth.
9 & And when he had spoken these things,
while they beheld, "he was taken up ; and
a Isai. 1. 26. Dan. 7. 27. Amos 9. 11.-b Matt. 24. 36. Mark 13.
32. 1 Thess. 5. 1.-c Ch. 2. 1, 4.—d Or, the power of the Holy
Ghost coming upon you.-e Luke 24. 49.—f Luke 24. 48. John
15, 27. Ver. 22. Ch. 2. 32.-g Luke 24, 51. John 6.62.-h Wer. 2.
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
aroza Buo ravely signifies to reinstate, to renew, to
orestore to a former state, or master, of which mu-
merous examples occur in the best Greek, wri-
ters; yet it has also another meaning, as Schoett-
gen has here remarked, viz. of ending, abolishing,
$iotting out—So Hesychius says, arroza'ra area tº is
the same as reasuools, finishing, making an end of
a thing. And Hyppocrates, Aph. vi. 49, uses it to
signify the termination of a disease. On this in-
terpretation the disciples may be supposed to
ask, having recollected our Lord's prediction of
the destruction of Jerusalem, and the whole Jew-
ish commonwealth, Lord, wilt thou at this time
destroy the Jewish commonwealth, which opposes
thy truth, that thy kingdom may be set up over
all the land 2 This interpretation agrees well
with all the parts of our Lord's answer, and with
all the circumstances of the disciples, of time, and
of place; but still, the first is most probable.
erse 7. The times or the seasons] Xgovov; h
xagovº. Times here may signify any large por-
tion of a period, era, or century; such as an
Olympiad, lustrum, or year—and seasons, the par-
ticular part, season, or opportunity in that period,
&c. in which it might be proper to do any parti-
cular 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 li-
berty to choose those particular portions of such
periods, as may be best for the accomplishment
of those purposes. Thus God is no necessary
agent—every thing is put in his own power, aſ Tº
uðla séovatº, under his control and authority; nor
will he form decrees, of which he must become the
necessary executor. The infinite liberty of acting,
or not acting, as wisdom, justice, 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 unalter-
able fate. Infinite, eternal liberty to act or not to
act, to create or not create, to destroy or not de-
stroy, belongs to God alone: and we must take
caré how we imagine decrees, formed even by his
own prescience, 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 etermity, God must º: to act
or not to act, as may seem best to his godly wisdom.
Verse 8. But ye shall receive power] Anºso:3e év-
wakway. Translating different terms of the original
by the same English word, is a source of misap-
prehension and error. We must not understand
$vvaats, which we translate power, in this verse,
as we do ºftovaria, translated by the same word in
the preceding verse. In the one, God's infinite
authority over all times and seasons, and his un-
compellable 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
work miracles, is particularly intended; and Juva-
Azuc, in general, signifies such power; and is some-
times put for that, of which it is the cause, viz. a
miracle. See Matt. vii. 22. xi. 20–23. xiii. 54,
58. Mark vi. 5. Luke x. 13, and Acts i. 22. The
disciples were to be made instruments in the es-
tablishment 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 mea-
sures, 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 observed, “ 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.” Alázoºxxov 'rov'ro eatu Axh & 3ovaarat 6 wa-
34th;, &xx' & a vºz pegel Aza:0sly, 3rd aa katy.
Ye shall be witnesses—in all Judea, &c.] Though
the word earth, h yn, is used often to denote Ju-
dea alone, yet here, it is probable, it is to be ta-
ken in its largest extent. All the inhabitants of
the globe might at that period be considered divi-
sible into three classes. 1. The JEws, who ad-
hered to the law of Moses, and the prophetic wri-
tings; worshipping the true God only, and keep-
ing up the temple service, as prescribed in their
law. 2. The SAMARITANs, a mongrel people,
who worshipped the God of Israel in connexion
with other gods, 2 Kings xvii. 5, &c. and who had
no kind of religious connexion with the Jews.
See on Matt. x. 5. And 3. The GENTILEs, the
heathens through all other parts of the world, who
were addicted to idolatry alone; and had no
knowledge of the true God. By the terms in the
text we may see the extent to which this commis-
sion of instruction and salvation was designed to
reach : to the Jews : to the Samaritans, and the
witermost fº of the earth, i. e. to the Gentile
nations: thus, to the whole human race, the Gos-
pel of the kingdom was to be proclaimed. When
the twelve 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 to preach the Gos-
pel 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 to look after him, till a cloud
received him out of their sight—till he had ascended
above the region of the clouds, by the density of
which, all further distinct vision was prevented,
626
The disciples return to Jerusalem,
A. M. 4058, a cloud received him out of
& ºft. their sight.
cott i 10 T And while they looked
steadfastly towards heaven as he went up,
behold, two men stood by them “in white
apparel;
11 Which also said, "Ye men of Gali-
lee, why stand ye gazing up into heaven?
this same Jesus, which is taken up from you
into heaven, “shall so come in like man-
ner, as ye have seen him go into heaven.
12 Tº Then returned they unto Jerusa-
lem from the mount called Olivet, which
is from Jerusalem a Sabbath day's journey.
CHAP. T.
and continue in prayer, &c.
13, And when they were come **
in, they went up “into an upper A. olymp.
room, where abode both Peter, 8°º
and James, and John, and Andrew, Phi-
lip, and Thomas, Bartholomew, and Mat-
thew, James the son of Alpheus, and
& Simon Zelotes, and "Judas the brother
of James.
14 These all continued with one accord
in prayer and supplication, with *the wo-
men, and Mary the mother of Jesus, and
with his brethren.
15 T And in those days Peter stood up
in the midst of the disciples, and said, (the
a Matt. 28. S. Mark 16. 5. Luke 24. 4. John 20. 12. Ch. 10.
3, S0.—b Ch. 2. 7. & 13. 31.-C Dan. 7. 13. Matt. 24. 30. Mark
13. 26. Luke 21.27. John 14.8. 1 Thess. 1. 10. & 4. 16. 2 Thess.
-ā-
These circumstances afé very remarkable, and
should be carefully noted. They render insup-
portable the theory that states, “ that our Lord
did not ascend to heaven; that his being taken
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 Levites, who simply informed
the disciples of his revisiting them again at some
future time.” One would suppose, that an opi-
nion 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
miserable comment. Foreign critics and divines
take a most sinful latitude on subjects of this kind.
Verse 10. Looked steadfastly] Keeping their
eyes intensely fixed on their ascending Lord; con-
tinuing to look even after he had ascended above
the region of the inferior clouds.
Two men stood by them] Doubtless angels in
human shape. -
In white apparel) As emblematical of their pu-
rity, happiness, and glory.
ersé11. Gazing up into heaven] . Not to the
top of a mountain, to which an unbridled fancy,
influenced by infidelity, would intimate he had as-
cended, and not to heaven.
This same Jesus] Clothed in human nature,
shall so come in like manner—with the same body,
descending from heaven by his own 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 opi-
nion 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 na-
tion 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
difficulties in this verse explained in the note on
Luke xxiv. 50. A Sabbath day's journey was se-
ven furlongs and a half. Olivet was but five fur-
longs from Jerusalem ; 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
Bethpage, extend from the city. When, there-
1. 10. Rev. 1. 7.-d Luke 24. 52-e Ch. 9. S7, 39. & 20.8.—
f Matt. 10, 2, 3, 4.—g Luke 6. 15.-h Jude 1.-i Ch. 2. 1, 46.-
k Luke 23. 49, 55. & 24. 10.-l Matt. 13. 55.
fore, our Lord came to the place where these two
tracts touched each other, he there ascended,
which place was distant from Jerusalem, a Sab-
bath 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 com-
any was accustomed to meet. In Luke xxiv. 53.
it is said, that after their return from mount
Olivet, they were continually in the temple, prai-
sing 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, où haa v zaraaeyov're;, and
therefore most probably a private house.
Verse 14. These—continued—in prayer and
supplication] Waiting for the promise of the Fa-
ther, according to the direction of our Lord, Luke
xxiv. 49. The words 224 tº dangel, and in suppli-
cation, are omitted by ABC*DE. both the Syriac,
the Coptic, Æthiopic, Armenian, Vulgate, Itala,
and some of the primitive Fathers. On this evi-
dence, Griesbach has left them out of the text:
and others contend for the propriety of this omis-
sion, because, say they, rh reorevžn and rh Jenset,
prayer and supplication, mean the same thing.—
Whether the reading be genuine or spurious, this
inference is not just. Prayer, may simply imply
any address to God, in the way of petition or re-
quest; supplication, the earnest, affectionate, and
continued application to God for the blessings re-
quested from him by prayer. Prayer asks, sup-
plication expostulates, entreats, urges, and re-ur-
ges the petition.
With the women] Probably those who had been
witnesses of his resurrection, with the immediate
relatives 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 in-
tended.
Verse 15. In the midst of the disciples] Maºn-
roy ; but instead of this, aſexqow, brethren, is the
reading of a ABC. a few others, with the Coptic,
JEthiopic, Armenian, and Vulgate. This seems
627
Peter proposes the choosing
A. M., 4:3. number * of the names together,
A. D. 29.
An olymp. were about a hundred and twen-
-** - ty,
16 Men &nd 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.
17 For "he was numbered with us, and
had obtained part of * this ministry.
18 Now this man purchased a field
THE ACTS.
a disciple in the place of Judas.
with the reward of iniquity; A, M.,433.
and falling headlong, he burst A. #.
asunder in the midst, and all his -ºº º
bowels gushed out.
19 And it was known unto all the dwel-
lers at Jerusalem; insomuch as that field
is called in their proper tongue, Acelda-
ma, that is to say, The field of blood.
20 For it is written in the book of
Psalms, "Let his habitation be desolate,
and let no man dwell therein: and his
* Rev. S. 4,-b Psa. 41.9. John 13, 18.-c Luke 22, 47. John
18. 3.—d Matt. 10. 4. Luke 6. 16.
e Ver. 25. Ch. 12. 25. & 20, 24. & 21. 19.—f Matt. 27. 5, 7, 8.
g Matt. 26, 15 2 Pet. 2. 15.-h Psa. 69.25.-i Psa. 109. 8.
the best reading, because of what immediately
follows; for it was not among the disciples mere-
ly that he stood, but among the whole company,
which amounted to one hundred and twenty. It
is remarkable, that this was the number which the
Jews required to form a council, in any city; and
it is likely that in reference to this, the disciples
had gathered together with themselves, the num-
ber 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 coun-
cil, 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.]
Exaxe roy «Ampo, ; he obtained the lot of this mi-
mistry—not that he, or any of the twelve apostles
was chosen to this ministry by lot, but as lot sig-
mifies the portion a 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 Wri-
tings, to signify, office, or station. On this sub-
ject, the reader is referred to the notes on Ley.
Xvi. 8, 9. Josh. xiv. 2. see also this chap. ver. 26.
Verse 18. Purchased a .." 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 possible, however, that he might have design-
ed to purchase, 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 bar-
gain, as his bringing the money to the treasury
roves: the priests knowing his intentions, might
ave 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 ordinary con-
versation, 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 hazardous enterprise, he is gone to seek his
death ; of one whose conduct has been ruinous
to his reputation, he has disgraced himself ; of
another who has suffered much in consequence of
6?
his crimes, he has purchased repentance at a high
price, &c. &c. All these, though undesigned, were
consequences of certain acts, as the buying of the
Jield, was the consequerſtºº 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 observations at the end of this
chapter.
Verse 19. It was known wºnto all the dwellers
at Jerusalem] The repentance of Judas, his dy-
ing testimony in behalf of our Lord’s innocence,
and his tragical death, were publicly known ; as
WaS ..". transaction about the purchase of
the field; and hence arose the name by which it
was publicly known. 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.
The field is called in their proper tongue, Acel-
dama] . This propert e was not the Hebrew,
that had long ceased to be the proper tongue its
Palestine : it was a sort of Chaldaio-Syriac which
was commonly spoken. The word in the Syriac:
version is to Wax, 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 it is written in the book of
Psalms] The places usually referred to are Psal.
lxix. 25. Let their habitation be desolate, and
let none dwell in their tents. And Psal. ciz. 8. Let
his days be few, and let another take his office ;
Anºpp pekudato, his overseership, his charge of vi-
sitation, or superintendence, translated by the
SEPTUAGINT, ºrny gruokozrey, VUL.GATE, episcopa-
tum ; and we following both, bishoprick, but not
with sufficient propriety; for surely the office or
charge of Judas, was widely different from what
we call bishoprick, the diocese, estate, and emolu-
ments of a bishop, Ezruokoroc, episcopos, which was
corrupted by our Saxon ancestors into bircop,
biscop, and by us into bishop, signifies literally
an overseer, or superintendent, from gri, over,
and a kerrogat, I see, a person who had the inspec-
tion, overseeing, or superintendence of others.--
The ancient arriorzozrol, were persons who had
the care of different congregations of the church
of Christ; who travelled, preached, enforced the
discipline of the church, and took care to pre-
vent false doctrines, heresies, &c. Those who
still deserve this title, and it is an august and no-
ble one, walk by the same rule, and mind the
Two are proposed, Joseph and
A. M. 40.3, a bishoprick let another take.
A. D. 29
A. §i). 21. Wherefore of these men
–99: " which have companied 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
from us, must one be ordained “to be a
witness with us of his resurrection.
CHAP. I.
JMatthias, that one may be elected.
23 And they appointed two, *.*.*.*.
Joseph called “Barsabas, who A. olºp.
was surnamed Justus, and Mat- -8°tº it.
thias.
24 And they prayed, and said, Thou,
Lord, which knowest the hearts of all
men, show whether of these two thou hast
chosen,
25 & That he may take part of this mi-
a Or, office, or charge.—b Mark 1. 1.-c Ver, 9.-d John 15. 27.
Ver. 8. Ch. 4. 33.-e Ch. 15. 22.
same thing. Ezra kozos, episcopos, or bishop, is
a scriptural and sacred title; was gloriously sup-
ported 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 ori-
ginally spoken against the enemies of David ;
and as David, in certain particulars, was a type
of Christ, the words are applied to him in an es-
pecial 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
apostolate, 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
ministry properly began,
JMust one be ordained] This translation mis-
leads every reader who cannot examine the ori-
ginal text. There is no term for ordained in the
Greek, yºga 924, to be, is the only word in the
verse to which this interpretation can be applied.
The New Testament printed at London, by Ro-
bert Barker, the king's printer, in 1615, renders
this and the preceding verse more faithfully, and
more clearly, than our common version: Where-
..fore of these men who have companied with us, all
the time that the Lord Jesus was conversant among
ºts, 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 imposition of hands, &c.
although nothing of the kind appears to have
been employed. . -
Verse 23. They appointed two) These two
were probably of the number of the seventy dis-
Şiples; and in this respect, well fitted to fill up
the place. It is likely, that the disciples them-
selves were divided in opinion which of these two
was the most proper person; and therefore laid
the matter before God, that he might decide it by
the lot. No more than two candidates were pre-
Sented; 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
Barnabbas, making him the same with Joses Bar-
"abas, chap, iv. 36. But the person here is dis-
f 1 Sam. 16. 7. 1 Chron. 28. 9. & 29. 17. Jer. 11. 20. & 17. 10,
Ch. 15. 8. Rev. 2. 23.−g Ver. 17.
tinguished from the person there, by being called
Justus.
Verse 24. Thou, Lord, which knowest the hearts]
Xv Kupus x apé loyvoortra. The word kapāto) yoa rhº,
the searcher of hearts, seems to be used here as
an attribute of God, he knows the hearts, the most
secret purposes, intentions, and dispositions of all
men ; and because he is the knower of hearts, he
knew which of 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 mi-
mistry, &c.] Instead of roy zampoy, the lot, which
we translate part, row roaroy, the place, is the
reading of ABC* Coptic, Pulgate, and the Itala
in the Codex Bezde, and from them, the verse
may be read thus, That he may take the place of
Jell) and go to his own place;
| own, the Code:c Alexandrinus, and one of Mat-
that's MSS. read fººtay, just; that he might go
to his just, or proper place.
this ministry and apostleship, ſº. which Judas
ut instead of tétov,
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 pun-
ishment in hell, which they say must be the own
place of such a person as Judas.
2. Others refer them to the purchase of the
field, made by the thirty pieces of silver, for which
he had sold our Lord. So he abandoned the mi-
mistry 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
occupation, 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 Numb. xxiv. 25. And Ba-
laam returned to HIs own PLACE, i. e. to his own
country, friends, and employment.
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 on E 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—his
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 covet-
ousness, he was fully prepared for that place of
tormen;; it may be answered, that the own or
proper place of a man, is that for which he is
eligible from being qualified for it; though he
may not yet possess such a place; so St. Paul,
every man shall receive HIs own reward, roy a 3’ to y
aua'écy, called there his own, not from his har-
629
They give forth their lots,
*.*.*.*. nistry and apostleship, from
A.Şiyºr, which Judas by transgression
*** - fell, that he might go to his own
smºsºmeºme
place.
THE ACTS.
and JMatthias is chosen.
26 And they gave forth their A. M.4039.
"lots, and the lot fell upon Mat- A. §.
thias; and he was numbered °9′ º
with the eleven apostles.
a Lev. 16. 8, 9.
Josh. 14. 2.
ing it already in possession; for that was not
to take place until the resurrection of the just;
but from his being qualified in this life 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 to put two stones, pieces of board, me-
tal, 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.
I have considered this subject at large on Lev.
xvi. 8, 9. and Josh. xiv. 2.
He was numbered with the eleven apostles.] The
word avyxzºrs-Pheua-Ém, comes from avy, together
with, x2'ra, according to, and Jºheos, a pebble or
small stone, used for lots, and as a means of enu-
meration among the Greeks, Romans, and Egyp-
tians; hence the words calculate, calculation, &c.
from calculus, a small stone or pebble. From
this use of the word, though it signifies in gene-
ral to sum up, associate, &c. we may conjecture
that the calculus or pebble was used on this oc-
casion. 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 ballot, God inclining the hearts of the majo-
rity to ballot for Matthias. Nothing certain can,
however, be stated on this head. Thus the num-
ber twelve was made up, that these might be
the fountains, under God, of the whole Christian
church ; as the twelve sons of Jacob had been of
the Jewish church. For it has already been re-
marked, that our Lord formed his church on the
model of the Jewish. See the notes on John
xvii. 1, &c. 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 twelve should be filled up pre-
viously, 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 num-
ber was soon broken by persecution and death.
On the death of Judas there is a great diversity
of opinions 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 his 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 emi-
nence, and threw himself down; and thus falling
ſ}:30 -
headlong, his body was broken by the fall, and
his bowels gushed out.
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. Light-
foot'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 under-
stood. The late Mr. Wakefield defends this mean-
ing with great learning and ingenuity.
6. Others suppose the expressions to be figu-
rative: Judas having been highly exalted in being
an apostle, and even the purse-bearer to his Lord
and brother disciples; by his treason forfeited this
honour, and is represented as falling from a state
of the highest dignity, into the lowest infamy;
and then dying through excessive grief. The
Rev. John Jones, in his Illustrations 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 oc-
casioned the rupture of his bowels, and ended in
suffocation and death.” p. 571.
After the most mature consideration of this sub-
ject, 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 kingdom; and that
his own secular interests must be promoted by
his attachment to Christ. Of this mind all the
disciples seem to have been, previously to the re-
surrection 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 consequently the expectations which he had
built on the contrary supposition, must be ulti-
mately disappointed. 3. Being poor and covetous,
and finding there was no likelihood of his profit-
ing by being a disciple of Christ, he formed the
resolution (probably at the instigation of the chief
priests) of betraying him for a sum of money suffi-
cient to purchase a small inheritance, on which he
had already cast his eye. 4. Well knowing the un-
controllable 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
himself 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 con-
sequence, he was struck with deep compunction
at his own conduct, went to the chief priests, con-
fessed his own profligacy, proclaimed the inno-
cence of his Master, and returned the money for
which he had betrayed him; probably hoping that
they might be thus influenced to proceed no fur-
ther in this unprincipled business, and immediº
Considerations on the death,
ately dismiss Christ. , 6. Finding that this made
no impression upon them, from their own words,
What is that to us? See thow to that ; and that
they were determined to put Jesus to death, sci-
zed with horror at his crime and its consequences,
the remorse and agitation of his mind produced a
violent dysentery, attended with powerful inflam-
mation (which in a great variety of cases, has
been brought on by strong mental agitation) and
while the distressful irritation of his bowels obli-
ged him to withdraw for relief: he was over-
whelmed with grief and affliction, and having fal-
len from his seat, his bowels were found to have
gushed out, through the strong spasmodic affec-
tions with which the disease was accompanied. I
have known cases of this kind, where the bowels
appeared to come literally away by piece-meal.
ow, when we consider that the word azrn);2-
ro, 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 than a delicate mode of express-
ing the circumstance to which I have alluded un-
der observation 6. perhaps this way of reconci-
ling and explaining the evangelist and historian,
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 I suppose Judas to
have perished. 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 Bow ELS FELL out, by reason of
fis sickness : so he died of sore diseases : cºnna
bethachaluim, with inflammation, or ulcers. The
death of Herod was probably of the same kind,
Acts xii. 22. That of Aristobulus, as described
by Josephus, WAR, book i. chapter 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 ago-
nies. Again, in his ANTIQ. book xv. chap. 10.
sect. 3. he thus describes the death of Zenodorus :
“His bowels bursting, and his strength exhausted
by the loss of much blood, he died at Antioch in
Syria.” g
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:
nevertheless, it has some alleviations. 1. It is
ossible that he did not think his Master could be
wrt by the Jews. 2. When he found that he
did not use his power to extricate himselſ from
their hands, he deeply relented that he had be-
trayed him: , 3. He gave every evidence of the
sincerity of his repentance, by going openly to the
Jewish rulers,(1.) Confessing his own guilt; (2)
Asserting the innocence of Christ; (3.) Return.
ing 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, II. Judas might have acted a much worse
part than he did, 1. By persisting in his wicked-
ness. 2. By slandering the character of our
Lord, both to the Jewish rulers and to the Ro-
mans; and had he done so, his testimony would
have been credited, and our Lord would then
have been put to death as a malefactor, on the tes-
CHAP. I.
and final state of Judas Iscariot.
timony of one of his own disciples; and thus the
character of Christ and his Gospel must have
suffered extremely in the sight of the world; and
these very circumstances would have been plead-
ed against the authenticity of the Christian reli-
gion by every infidel, in all succeeding ages.
And, 3. Had he persisted 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 : now, he neither did, nor
endeavoured to do any of these things. In other
cases, these would be powerful pleadings.
Judas was indisputably a bad man ; but he
might have been worse : we may plainly see that
there were depths of wickedness to which he might
have proceeded, and which were prevented by
his repentance. Thus things appear to stand pre-
viously to his end. But, is there any room for
hope in his death 2 In answer to this, it must be
understood, 1. That there is presumptive evi-
dence 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 case ? 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 buying 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 him-
self; yet even to those very betrayers and mur-
derers, Peter preaches repentance, with the pro-
mise 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 became obedient
to the faith, Acts vi. 7. then certainly Judas was
not in such a state as precluded the possibility of
his salvation. Surely the blood of the covenant
could wash out even his stain, as it did that more
deeply engrained one, of the other betrayers and
murderers of the Lord Jesus.
Should the 25th verse be urged against this
possibility, 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 remains 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 JMatthias : his
own place, meaning that vacancy in the aposto-
late, 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 egal,
and not evangelical, &c. &c. is saying what none
can With propriety say, but God himself, who
searches the heart. What renders his case more
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 for that man if he
had not been born 1 I have considered 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 damned soul; but when I find that it was a
e 631
The arrival of THE
proverbial saying, and that it has been used in
many cases, where the fixing of the irreversible
doom of a sinner is not implied, it may be capa-
ble of a more favourable interpretation 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 CHAGIGAH, fol. ii. 2, it is said, “Whoever
considers these four things, it would have been bet-
ter for him had he never come into the world, viz.
That which is above; that which is below ; that
which is before; and that which is behind. And
whosoever does not attend to the honour of his
Creator, it were better for him had he never been
born.”
In SHEMoTH R ABBA, sect. 40. fol. 135. 1, 2. it
is said, “Whosoever knows the law, and does not
do it, it had been betterfor him had he never come
into the world.”
In WAYIKRA RABBA, sect. 36. fol. 179. 4. and
MIDRASH Cohel ETH, fol. 91. 4. it is thus ex-
p. “It were better for him had he never
een created; and it would have been better for him
had he been strangled in the womb, and never have
seen the light of this world.”
In SoHAR GENES. fol. 71. col. 282. it is said,
“If any man be parsimonious toward the poor,
it had been better for him had he never come into
the world.” Ibid. fol. 84. col. 333. “If any per-
forms the law, not for the sake of the law, it 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 va-
riety and latitude of meaning ; and seems intend-
ed to show, that the case of such and such per-
sons was not only very deplorable, but extremely
dangerous; but does not imply the positive im-
possibility either of their repentance or salva-
tion. -
The utmost that can be said for the case of
ACTS.
\
the day of Pentecost.
Judas is this; he committed a heinous act of sin
and ingratitude; but he repented, and did what
he could to undo his wicked act: he had com-
mitted the sin unto death, i. e. a sin that involves
the death of the body; but who can say, (if mercy
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 of sal-
vation through him whom they had pierced,) that
the same mercy could not be extended to wretch-
ed Judas P I contend, that the chief priests, &c.
who instigated Judas to deliver up his Master,
and who crucified him : and who crucified him
too as a malefactor, having at the same time, the
most indubitable evidence of his innocence, were
worse men than Judas Iscariot himself; and that
if mercy was extended to those, the wretched
penitent traitor did not die out of the reach of
the yearning of its bowels. And I contend fur-
ther, 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 considera-
tion of this most deplorable case. I would not
set up knowingly, any plea against the claims of
justice ; and God forbid that a sinner should be
found capable of pleading against the cries of
mercy in behalf of a fellow culprit. Daily, in-
numerable cases occur of persons who are betray-
ing the cause of God, and selling, in effect,
Christ and their souls for money. Every covetous
man, who is living for this world alone, is of this
stamp. And yet, while they live, we do not de-
spair of their salvation, though they are continu-
ally 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. 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 rush-
ing wind, and in the likeness of fiery tongues sat upon them; in consequence of which, they were all en-
abled to speak different languages, which they had never learned, 1–4. An account of persons from vari-
ous countries who were present, and were astonished to hear the apostles declare the wonderful works of
God in their respective languages, 5–12. Some caril, 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.
from this to preach Jesus to them, as the true Lord and only Messiah, 22–36.
He takes occasion
The people are alarmed
and convinced, and inquire what they shall 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 re-
ceive his word, about three thousand are baptized and added to the church in one day; they continue stead-
fast in the apostles' doctrine and fellowship, 41, 42.
The apostles work many miracles; and the disciples
have all things in common, and live in a state of great happiness and Christian fellowship, 43–47.
A. M. 4033
A. D. 29.
An. Olymp
CCII. 1.
ND when * the day of Pen-
tecost was fully come,
o A. M. 4033.
* they were all with one accord "A").
in one place. *Hººp.
a Lev. 23. 15. Deut. 16. 9.
Ch. 20. 16.-b Ch. 1. 14.
NOTES ON CHAPT FR II.
Verse 1. When the day of Pentecost was fully
come] The feast of Pentecost was celebrated fifty
days after the pass-over; and has its name wavºrn-
zoºrn from arey'rnwovºra, fifty, which is compounded
of a tyre, five, and ºxyta, the decimal termina:
tion. It commenced on the fiftieth day, reckoned
from the first day of unleavened bread, i.e. on the
morrow after the paschal lamb was offered. The
law relative to this feast is found in Lev. 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 ;
º §. 'shall be º, !. ... 622)677. ſº. the
morrow after the seventh Sabbath shall ye number .
fifty days. This feast was instituted in comme-
moration of the giving the law on Mount Sinai;
and is therefore sometimes called by the Jews,
nnnn nnow 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 Pentecost,
together with the crucifixion of our Lord, which
took place at the pass-over; and this descent of
632
Descent of the Holy Spirit
A. M. 4033.
A. D. 29. *
An olymp. sound from heaven as of a rush-
-ºil ling mighty wind, and “it filled
CHAP. II.
2 And suddenly there came a |
on the day of Pentecost.
A. M. 46S3.
all the house where they were A. D. 29.
sitting. An. Qlymp.
3 * And there appeared unto -ºº ºl
a Ch. 4, 31
b Exod. I9. 16—20.
the Holy Spirit, which happened at this Pente-
cost. l. At the pass-over, 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 pass-over, Je-
sus 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 proclaimed. 3. On the Pentecost,
God gave his law on Mount Sinai, accompanied
with thunderings and lightnings. On the Pente-
cost, God sent down his Holy Spirit, like a rush-
ing 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 occasioned
by sin; the deliverance from Egypt, and the re-
demption from sin; the giving of the law, with
all its emblematic accompaniments, and the send-
ing down the Holy Spirit, with its symbols of
light, life, and power, has becn exactly preser-
ved. 4. At the Jewish pass-over, Christ was de-
graded, humbled, and ignominiously put to death:
at the following festival, the Pentecost, he was
highly glorified; and the all-conquering and ever-
during might of his kingdom then commenced.
The Holy Spirit seems to have designed all these
analogies, to show that through all preceding
ages, God had the dispensation of the Gospel con-
tinually in view ; and that the old law and its or-
dinances were only designed as preparatives for
the new. •&
They were all with one accord in one place.] It
is probable that the ALL here mentioned, means
the 120 spoken of ch, i. 15. who were altogether
at the election of Matthias. With one accord,
Guo'0wº adoy; this word is very expressive; it sig-
nifies that all their minds, affections, desires, and
wishes, were concentered in one object, every
man having the same end in view; and having
but one desire, they had but one prayer to God,
and every heart uttered it. There was no per-
son whinterected ; none unconcerned, none luke-
warm ; all were in earnest and the Spirit of
God came down to meet their wmited faith and
prayer. When any assembly of God's people
meet in the same spirit, they may expect every
blessing they need. -
In one place.—Where this place was, we can-
not tell: it was probably in the temple, as seems
to be intimated in ver, 46. where it is said, they
were daily, 340Bugado, gy ro, isgw, with one accord
in the temple ; and as this was the third hour of
the day, ver. 15. which was the Jewish hour of
norning prayer, as the ninth hour was the hour
of evening prayer, ch. iii. 1. it is most probable
that the temple was the place in which they were
assembled. .
Verse 2. A sound from heaven] Probably thun-
der 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 . occasion the sound, or thunder, but also
the rushing mighty wind; as the air would rush
suddenly and strongly into the vacuum occasion-
ed by the rarefaction of the atmosphere in that
VoI. I. ( 80
place, through the sudden passage of the electri-
cal fluid ; and the wind would follow the direction
of the fire. There is a good deal of similarity be-
tween this account, and that of the appearance
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 pre-
pared the heart of Elijah to hear the small still
voice; so, this sound, and the mighty rushing
wind, prepared the apostles to receive the influ-
ences 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 ch. 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 diversity of those languages; and the fire
seemed to intimate, that the whole would be a
spiritual gift, and be the means of bringing light
and life to the souls who should hear them preach
the everlasting Gospel in those languages.
Sat upon each of them.] Scintillations, corrus-
cations, or flashes of fire, were probably at first
frequent through every part of the room where
they were sitting ; at last these flashes became
defined, and a lambent flame, in the form of a clo-
ven tongue, became stationary on the head of
each disciple ; a proof that the Spirit of God had
made each his temple or residence. That unu-
sual appearances of fire were considered emblems
Gf the presence and influence of God, both the
Scriptures, and the Jewish writings amply prove.
Thus God manifested himself to JMoses, when he
appointed him to deliver Israel, Exod. iii. 2, 3.
and thus he manifested himself when he delivered
the law on Mount Sinai, Exod. xix. 16—20. The
Jews, in order to support the pretensions of their
Rabbins as delivering their instructions by Divine
authority and influence, represent them as being
surrounded with fire while they were delivering
their lectures; and that their words, in conse-
quence, penetrated and exhilarated the souls of
their disciples. Some of the JMohammedans re-
present divine inspiration in the same way. . In
a fine copy of a Persian work, entitled Ajaeeb al
JMakhlookat, or Wonders of Creation, now before
me, where a marred account of Abraham's sacri-
fice, mentioned Gen. xv. 9—17. is given, instead
of the burning lamp passing between the divided
pieces of the victim, ver. 17. Abraham is repre-
sented standing between four fowls, the cock, the
peacock, the duck, and the crow, with his head al-
most wrapt in a flame of lambent fire, as the em-
blem of the Divine communication made to him
of the future prosperity of his descendants. The
painting in which this is represented, is most ex-
quisitely finished. This motion of the manner in
which #. intimations were given, was not pe-
culiar to the Jews and Arabians; it exists in all
countries; and the glories which appear round
the heads of Chinese, Hindoo, and Christian saints,
real or supposed, 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 possession; and how fre-
633
The apostles speak
*.*.*.* them cloven tongues like as of
An ºlymp. fire, and it sat upon each of
90'ſ: 1. them.
4 And * they were all filled with the
Holy Ghost, and began " to speak with
other tongues, as the Spirit gave them
utterance. -
THE ACTS.
various languages.
5 And there were dwelling at A.M. º.
Jerusalem, Jews, devout men, Am. ãº.
out of every nation under hea- -ºº ºl
Weſ), -
6 Now * when this was noised abroad,
the multitude came together, and were
“confounded, because that every man
a Ch. 1. 5.—b Mark 16. 17. Ch. 10. 46. & 19. 6. 1 Cor. 12.10,
28, 30. & 13. 1. & 14.2, &c.
c Gr. when this voice was mude.—d Or, troubled in mind.
quently this is to be met with in legends, missals,
and in the ancient ecclesiastical books of the dif-
ferent 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 communi-
cations were given; strong wind, loud and re-
peated peals of thunder, corruscations of lightning,
and lambent flames resting on those who were
objects of the Deity's regard, 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 traditions of this
event were carried through almost every part of
the habitable world, partly by the expelled Ca-
^aanites, partly by the &rº. sages travelling
through Asiatic countries in quest of philosophic
truth; and partly by means of the Greek version
of the Septuagint, made nearly 300 years before
the Christian era.
Aflame of fire seen upon the head of any person,
was, annong the heathens, considered as an omen
from their gods, that the person was under the
peculiar care of a 'supernatural power, and des-
tined to some extraordinary ºn: Many
proofs of this occur in the Roman poets and his-
torians. 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
AEneid of Virgil will recollect :
Talia vociferans, gemitu tectum omne replebat :
Cum subitum, dictuque oritur mirabile monstrum.
JNamque manus inter, maestorum ora parentum,
Ecce levis summo de vertice visus Iiili -
Fundere lumen apex, tactuque innoxia moll:
Lambere flamma comas, et circum tempora pasci.
JVos pavidi trepidare metu, crinemgue flagrantein
Eaccutere, et sanctos resting were ſontibus ignes.
...At paler Anchises oculos ad sidera laetos
Extulit, et colo palmas cum voce tetendit .
Jupiter omnipotens—
Da auxilium, pater, atque ha-comina firma.
* VIRG. A.N. ii. v. 679.
While thus she fills the house with clamorous cries,
Qur 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 Iulus' 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;
But old Anchises versed in omens, rear'd
His hands to heaven, and this request preferr'd :
If any vows almighty Jove can bend,
Confirm the glad presage which thou art pleas'd
to send. DRY DEN.
- 6:3.1
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 Isai. v. 24.
wn nw', leshon esh, which we render simply fire; is
literally a tongue of fire, as the margin very pro-
perly has it. The Hebrews give the name of
tongue to most things which terminate in a blunt
point: so a bay is termed in Josh. xv. 2. Twº la-
shon, a tongue. And in ver, 5. of the same chap-
ter, what appears to have been a promontory is
called on ntv7 leshon hayam, a tongue of the
Se2, -
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. I still think that in all
this case, the agent was natural, but supernatu-
ºrally employed.
Verse 4, To speak with other tongues] At the
| building of Babel, the language of the people was
confounded; and in consequence of this, they be-
came scattercd 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 might be gaihered ;
and united under one shepherd, and superinten-
dent (ºria koros) of all souls.
.As the Spirit gave them utterance.] The word
azropéeyyed 621, seems to imply such utterance as
proceeded from immediate inspiration, and inclu-
ded oracular communications. • “ . .
Verse 5, Devout men, out of every nation]
Either 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
pass-over, and for purposes of traffic ; or prose-
lytes to Judaism, who had come up for the same
purpose : for I cannot suppose that the term ay-
3 ge; evaagels, devout men, can be applied to any
other. At this time there was scarcely a com-
mercial nation under heaven, where the Jews had
not been scattered for the purpose of trade, mer-
chandise, &c, and from all these nations, it is
said, there were persons now present at Jeru-
salem. .
Verse 6. When this was noised abroad] If
we suppose that there was a considerable pcal
of thunder, which followed the escape of a vast
quantity of electric fluid, and produced the migh-
ty rushing wind, already noticed on ver. 2. ther,
the whole city must have been alarmed ; and as
various circumstances might direct their attention
to the temple ; having flocked thither, they were
further astonished and confounded to hear the dis-
ciples of Christ addressing the mixed multitude
in the languages of the different countries from
which these people had come.
Every man heard them speak in his own lan."
Enumeration of the different people CHAP. II.
*** heard them speak in his own
A. olºp. language.
–994: i. 7 And they were all amazed
and marvelled, saying one to another;
Behold, are not all these which speak
* Galileans ?
8 And how hear we every man in our
who were then at Jerusalem.
e - A. M. 4033.
own tongue, wherein we were A* :
born ? An olymp.
9 "Parthians, and Medes, and - 88th E-
Elamites, and the dwellers in Mesopo-
tamia, and in Judea, and Cappadocia, in
Pontus, and Asia, -
\
10 Phrygia, and Pamphylia, in Egypt,
sºm--
a Ch 1. 11.
b Gen. 10. 2. 1 Pet. 1. 1.
guage] We may naturally suppose, that as soon
as any person presented himself to one of these
disciples, he, the disciple, was immediately ena-
bled to address him in his own language, however
various this had been from the Jewish or Galilean
dialects. If a Roman presented himself, the dis-
ciple was immediately enabled to address him in
Latin—if a Grecian, in Greek—an Arab, in Ara-
bic, and so of the rest. 4.
Verse 7. Are not all these—Galileans ?] Per-
sons who know no other dialect, save that of their
own country. Persons wholly uneducated, and
consequently, naturally ignorant of those langua-
ges which they now speak so fluently.
Verse 8. How hear we every man in ow?' own
tongue] Some have supposed from this, that the
miracle 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 language in which he was born.--
Though this is by no means so likely as the opi-
nion which states, that the disciples themselves
spoke all these different languages; yet the mira-
cle is the same, howsoever it be taken: for it must
require as much of the imiraculous power of God
to enable an Arab to understand a Galilean, 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 particular
ordinances laid down by those very apostles, for
the regulation of the exercise of this gift, see 1
Cor. xiv. 1, &c.
Verse 9. Barthians] Parthia anciently in-
cluded the northern part of modern Persia: it
was situated between the Caspian Sea and Per-
sian Gulf; rather to the eastward of both.
Jºledes] . . Media was a country lying in the wi-
cinity of the Caspian Sea ; having }; on the
east; Assyria on the south ; and JMesopotamia
on the west.
Elamites] Probably inhabitants of that coun-
try mow called Persia: both the JMedes and Elam-
ites, were a neighbouring people, dwelling beyond
the Tigris. -
JMesopotamia] Now Diarbec in Asiatic Tur-
key; situated between the rivers Tigris and Eu-
hrates ; having Assyria on the east; Arabia
eserta with Babylonia on the south; Syria on
the west ; and Armenia on the north. It was call-
ed Padan-aram by the ancient Hebrews; and by
the Asiatics is now called JMaverannhar, i. e. the
country beyond the river. -
Judeal This word has exceedingly puzzled
commentators and critics; and most suspect that
it is not the true reading. Bp. Pearce supposes,
that Ioudalav, is an adjective, agreeing with Me.
coworakºtay. And translates the passage thus: the
dwellers in Jewish JMesopotamia. He vindicates
this translation, by showing, that great numbers
of the Jews were settled in this country : Jose-
phus says, that the ten tribes remained in this
country till his time; that “there were countless
myriads of them there, and that it was impossible to
know their numbers.”—ºvetadac wavegoº, was agº-
aq, yya'a Ghvat Aah duvaº, ºval. See Ant. lib. xv. c.
2. s. 2, and c. 3. s. 1. Bell. Jud. lib. i. c. 1, 2.--
This interpretation, however ingenious, does not
comport with the present Greek text. Some ima-
gine that Ioudºuzy, is not the original reading ; and
therefore they have corrected it into Syriam, SY-
RIA ; Armeniam, ARMEN1A ; Ivá'íay, INDIA ; Av-
day, Lydi A ; Idovºatav, IDUMEA, B18wyuay; Br-
THYNLA; and Kuxuktay, CIL1c1A : all these stand
on very slender authority, as may be seen in Gries-
bach; and the last is a mere conjecture of Dr.
Mangey. If Judea be still considered the genuine
reading, we may acéount for it thus : the men
who were speaking, were known to be Galileans ;
now the Galilean dialect, was certainly different
from that spoken in Judea—the surprise was oc-
casioned by a Jew being able to comprehend the
speech of a Galilean, without any interpreter,
and without diſficulty ; and yet it is not easy to
suppose that there was such a difference between
the two dialects, as to render these people wholly
unintelligible to each other. -
CAPPADocuA] Was an ancient kingdom of Asia,
comprehending all that country that lies between
Mount Taurus and the Euxine Sea.
PoNTUs] Was anciently a very powerful king-
dom 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
JMithridates was king of this country; and it was
one of the last which the Romans were able to
subjugate.
Asia] Meaning probably ſlsia. JMinor ; it was
that part of Turkey in Asia, now called JNatolia.
Verse 10, PHRyg1A] A country in Asia Mi-
nor, southward of Pontus.
PAMPHYLIA] The ancient name of the coun-
try of JWatolia, now called Caramania, be-
ºn Lycia and Cilicia, near the JMediterranean
ſea.
Egypt] A very extensive country of Africa,
bounded by the JMediterranean on the north ; by
the Red Sea and the Isthmus of Suez, which divide
it from J1rabia on the east : by Jºlbyssinia or Ethi-
opia on the south ; and by the deserts of Barca.
and JWubia on the west. It was called JMizraim,
by the ancient Hebrews, and now JMesr by the
Arabians. It extends 600 miles from north to
south ; and from 100 to 250 in breadth from east
to West.
LIBYA] . In a general way, among the Greeks,
signified Africa; but the northern part, in the
vicinity cf Cyrene, is here meant.
CyFFNE] A country in Africa on the coast of
the Mediterranean Sea; southward of the most
westepn point of the island of Crete. -
Strangers of Rome] Persons dwelling at Rome,
and speaking the Latin language; partly consist-
ing of regularly descended Jews, and proselytes
to the Jewish religion.
635
Peter vindicates the
*.*.*.* and in the parts of Libya about
A. ºlymp. Cyrene, and strangers of Rome,
–Sºli Jews and proselytes,
11 * Cretes and Arabians, we do hear
them speak in our tongues the wonder-
ful works of God.
12 And they were all amazed, and were
in doubt, saying one to another, "What
meaneth this 2 - -
13 Others mocking said, These men are
full of new wine.
14 T But Peter, standing up with the
THE ACTS.
disciples; and shows the
eleven, lifted up his voice, and A. M. 4038.
said unto them, Ye men of Ju- & #.
dea, and all ye that dwell at -ºº ºl
Jerusalem, be this known unto you, and
hearken to my words:
15 For these are not drunken, as ye
suppose, “seeing it is but the third hour
of the day: - -
16 But this is that which was spoken by
the prophet Joel ;
17 “And it shall come to pass in the
last days, saith God, “I will pour out of
a Isai. 11. 14. Gal. 4. 25.-b Hos. 8. 12. Luke 9, 43.
disai. 44.3. Ezek. 11, 19. & 86.27. Joel 2. 28, 29. Zech. 12.
c 1 Thess. 5. 7. ...- 10. John 7. 38.-e Ch. 10.45.
Verse 1 i. º Natives of Crete, a large|tive countries, would º proclaim what
and noted island in the Levant, or eastern part of things they saw and heard; and by this, the way 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 jº";
The wonderful works of God..] Such as the in-
carnation of Christ; his various miracles, preach-
ing, death, resurrection, and ascension; and the
design of God to save the world through him.
From this one circumstance 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, called hea-
thens among them. It may at first appear strange
that there could be found Jews in so many differ-
ent 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. In a 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 neighbour-
ing countries, such as Egypt, Phoenicia, Syria, and
Coelosyria; but also into those that are remote,
such as Pamphylia, Cilicia, and the chief parts of
Asia as far as Bithynia, and the innermost parts of
Pontus; also into the regions of Europe, Thessa-
ly, Beotia, Macedonia, HEtolia, Attica, Argos,
Xorinth, and the principal parts of Peloponnesus.
Not only the continents and provinces, (says he,)
are full of Jewish colonies, but the most cele-
brated isles also, Eubea, Cyprus, and Crete, not
to mention the countries beyond the Euphrates.
All these, (a small part of Babylon and some other
prefectures excepted, which possess fertile terri-
tories,) are inhabited by Jews. Not only my na-
tive city entreats thy clemency, but other cities
also, situated in different parts of the world, Asia,
Europe, Africa; both islands, sea coasts, and in-
land countries.” PHILON1s Opera, edit. JMan-
gey, vol. ii. p. 587. "... -
* 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 under-
stand in some measure, the wonderful works of
God, of which mere heathens could have formed
no conception. It was wisely ordered that the
Iniraculous 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 *. return to their respec-
the apostles was made plain; and thus Christian-
ity 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.]
Rather sweet wine, for yaguzov: cannot mean the
imustum, or new wine, as there could be none in
Judea, so early as Pentecost. The Tasvkoc, glew-
cus, seems to have been a peculiar lºind of wine;
and is thus described by Hesychius and Suidas:
TAºvkoç, to cººrooºoºyºo, ºrhº arratºvahç, whiv are:ºr48w.
Gleucus 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 drawights of it; to this Horace
appears to refer, Sat. l. ii. s. iv. ver. 24.
.Aufidius forti miscebat mella Falerno.
JMendose: quonian vacuis committere vertis
JNil nisi lene decet leni praecordia mulso
Prolueris melius.
.Aufidius first, most injudicious, quaffºd
Strong wine and honey for his morning draught.
With lenient bev'rage fill your empty veins,
For lenient must, will better cleanse the reins.
- FRANCrs.
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] Oi zairouzovy-
ºrs; would be better translated by the word so-
journ; because these were not inhabitants of Ju-
dea, 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 nine o'clock in the morning, previously
to which, the Jews scarcely ever ate or drank;
for that hour was the hour of prayer. This cus-
tom 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
prophecy which he delivered so long ago, is just
now fulfilled : and this is another proof that Jesus
whom ye have crucified, is the JMessiah.
Verse 17. In the last days] The time of the
Messiah; and so the phrase was understood
among the Jews.
I will pour out my Spirit upon all flesh] Rabbi
fulfilment of the prophecy of Joel. CHAP. II.
A. M.4.3, my Spirit upon all flesh: and
A. º. your sons and “your daughters
–88: 1:- shall prophesy, and your young
men shall see visions, and your old men
shall dream dreams:
18 And on my servants and on my hand-
maidens I will pour out in those days, of
my Spirit; " 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 dark-
ness, and the moon into blood, before that
He preaches Jesus to them.

#. and notable day of the ***.
lord come : * . Lºw º isze
21 And it shall come to passp.
that * whosoever shall call on the name
of the Lord shall be saved. * *
22 Ye men of Israel, hear these words:
Jesus of Nazareth, a man approved of
God among you ‘ by miracles and won-
ders and signs, which God did by him in
the midst of you, as ye yourselves also
know : - -
23 Him, & being delivered by the deter-
minate counsel and foreknowledge of
An. Olymp.
CCII. *
a Ch. 21.9.-b Ch. 21. 4, 9, 10.
cJoel 2. 30, 31.-d Matt. 24. 29. Mark 13. 24. Luke 21. 25.
1 Cor. 12. 10, 28. & 14. 1, &c.
e Rom. 10. 13.—f John 3. 2. & 14. 10, 11. Ch. 10, 38. Hebr. 2.4.
g Matt. 26. 24. Luke 22. 22. & 24. 44. Ch. 3. 18. & 4. 28.
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 the times of the Messiah, all the Israelites
shall be prophets.” And this they build on the
prophecy quoted in this place by Peter.
our sons and your daughters shall prophesy]
The word prophesy is not to be understood here
as implying the knowledge and discovery of fu-
ture 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 re-
vealed himself under the Old Testament. Some-
times he revealed himself by a symbol, which was
a sufficient proof of the Tivine presence: fire was
the most ordinary, as it was the most expressive
symbol. Thus he appeared to Moses on Mount
Horeb, and afterward at Sinai: to Abraham, Ge-
nesis xv. to Elijah, 1 Kings xix. 1 1, 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
instances; see the remarkable case of Joseph,
Gen. xxxvii. 5, 9, of Jacob, Gen. xxxii. 1, &c.
xlvi. 2, &c. of Pharaoh, Gen. xli. 1–7. of Ne-
buchadnezzar, Dan. iv. 10–17. For the different
ways in which God communicated the knowledge
of his will to mankind, see the note on Gen. xv. 1.
Verse 18. On my servants and on my hand-
maidens] 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 dispensa-
tion, neither bond nor free, male norſ. is
excluded from sharing in the gifts and graces of
the Divine Spirit.
Verse 19. I will show wonders]. It is likely
that both the prophet and the apostle refer to the
Calamities that fell upon the Jews at the destruc-
tion of Jerusalem; and the fearful signs and por-
tents that preceded those calamities. See the
notes on Matt. xxiv. 5–7. where these are dis-
tinctly 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 dark-
ºtess, and the moon into blood] These are figura-
tive representations of eclipses, intended, most
probably, to point out the fall of the civil and ec-
clesiastical state in 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 bloody hue, in such circumstances, every per-
son knows. -
Verse 21. "...º. shall call on the name of
the Lord shall be saïd.]. The predicted ruin is
now impending ; 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 ALL the Christians did escape, not one
of them perishing in these devastations, stands
attested by the most respectable authority. See
the note on Matt. xxiv. 13. -
Verse 22. . A man approved of God] Azrode-
delyaevoy, celebrated, famous. The sense of the
verse seems to be this: Jesus of JWazareth, a man.
sent of God, and celebrated among you by mira-
cles, 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
IIMISSIOIR.
Verse 23. Him being delivered by the determi-
nate counsel]. Bp. Pearce paraphrases the words
thus: Him having been given forth : i.e. sent
into the world, and manifested by being made
jlesh, and dwelling among you, as it is said in
John i. 14. See also chap. iv. 28. n
Kypke contends, that exdorov, delivered, does
not refer to GoD, but to Judas the traitor: “the
Jews received Jesus, delivered up to them by Ju-
das; the immutable counsel of God so permitting.”
By the determinate counsel, &gtogeyn govan; that
counsel of God which defined the time, place, and
circumstance, according (ºrgayyages) to his fore-
knowledge, which always saw what was the most
proper time and place for the manifestation and
crucifixion of his Son; so that there was nothing
casual 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 Ro-
mans had any power here, but what was given to
them from above. It was necessary to show the
Jews, that it was not through Christ's weakness
or 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 foundation of the world, Rev. xiii. 8. to
give his Son a sacrifice for sin; and the treachery
of Judas, and the malice of the Jews, were only
the incidental means by which the great counsel
of God was fulfilled: the counsel of God intend-
ing the Sacrifice; but never ordering that it should
* * ,
Peter continues
***, *. God, ye have taken, and by
wicked hands have 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:
26 Therefore did my heart rejoice,
An. Öi m e
-CC ymp
THE ACTS.
his discourse,
and my tongue was glad; more- *.*.*.*.
over also my flesh shall rest in A. §.
hope : CCII. 1.
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. . .
29 Men and brethren, "let me freely
speak unto you “of the patriarch David,
-* Ch. 5 30.-b Wer. 32. Ch. 3. 15. & 4. 10. & 10. 40. & 13.
30, 34. & 17. S1. Rom. 4. 24. & 8. 11. 1 Cor. 6. 14. & 15. 15.
2 Cor. 4. 14. Gal. 1. 1. Eph. 1. 20. Col. 2. 12. 1 Thess. 1. 10. I
Hebr. 13. 20. 1 Pet. 1. 21.—o Psa. 16. 8.-d'Or, I may.—
e 1 Kings 2, 10. Ch. 13. S6.
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]. I
think this refers to the Romans, and not to the
Jews; the former being the agents to execute the
evil purposes of the latter. At is well known that
the Jews acknowledged, 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 Roman punishment:
hence we may infer, that by Jia Xalpov avogay, by
the hands of the wicked, the Romans are meant,
being called a yokot, without law, because they
had no revelation from God; whereas, the others
had what was emphatically termed 38 pogo; row
Geov, the law of God, by which they professed to
regulate their worship and their conduct. It was
s
the Jews, therefore, who caused our Lord to be
crucified by the hands of the heathen Romans.
Verse 24. Whom God hath raised º 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 gene-
rally 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 the re, till the day of the resurrection;
and this is supposed to be the meaning of np ºn
chebley maveth, in Psal. cxvi. 3. or ºnw ºn cheb-
ley sheol, in Psal. xviii. 5, and in 2 Sam. xxii. 6.
to which, as a parallel, this place has been refer-
red. But Kypke has sufficiently proved, that Avely
ora; oftwar 9ayarov, signifies rather to REMOVE
the pains, or sufferings of death. So Lucian De
Conser. Hist. says, “a copious sweat to some,
savºre roy rvgºrov, R.E.Moves or carries off the fe-
ver. So STRAbo speaking of the balm of Jeri-
cho, says, avel de zeeza.axytotº Bavaaaraç, it won-
derfully REMovEs the headach,” &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 commonly understood, they mean, that
it was impossible for the Prince of life to be left
in the empire of death; his resurrection there-
fore. was a necessary consequence of his own
livine power. -
Instead of 6ayarov, of death, the Codex Bezde,
Syriac, Coptic, and Vulgate, have Aéau, of hell,
or the place of separate spirits; and perhaps it
was on no better authority than this various read-
ing, 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 Psal. xvi. which
contains a most remarkable prophecy concernin
Christ; every word of ...; applies to him, an
to him exclusively. See the notes there.
Verse 26. And my tongue was glad] . In the
Hebrew it is nos ºn vaiyagel kebodi, “And my
glory was glad:” but the evangelist follows the
Septuagint, in reading zau hy&auao cºro n yawaaa.
& ov, what all the other Greek interpreters in the
Hexapla, translate doša Azov, my glory ; and what
is to be understood by glory here * Why the soul
certainly, and not the tongue; and so some of the
best critics interpret the place. - -
Verse 27. Thou wilt not leave my soul in Well]
Eus ‘Adov, 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 HADEs, 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 wnto
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 corruption, 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 un-
dergone the temporary death to which it was not
naturally liable, had it not been for the purpose of
making an atonement. It was therefore impossi-
ble that the human nature of our Plord could be
subject to corruption; for though it was possible
that the soul and it might be separated for a time;
et as it had not sinned, it was not liable to disso-
ution: and its immortality was the necessary con-
sequence 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, as I had before I gave up my
life for the sin of the world.
Verse 29. Let me speak freely—of the patri-
arch David] In JMidris Tillin, it is said, in a
paraphrase on the words, my flesh also shall rest
in hope, “neither worm nor insect had power
over David.” It is possible that this opinion pre-
vailed in the time of St. Peter; and if so, his
words are the more pointed and forcible: and
and proves the
A. M. 4038. that he is both dead and buried,
Kºi... and his sepulchre is with us unto
.99% º this day.
30 Therefore being a prophet, “ and
knowing that God had sworn with an oath
to him, that of the fruit of his loins, ac-
cording to the flesh, he would raise up
Christ to sit on his throne ;
31 He seeing this before spake of the
resurrection of Christ, " that his soul was
not left in hell, neither his flesh did see
corruption.
32 °This Jesus hath God raised up,
* whereof we all are witnesses.
CHAP. II.
* resurrection of Christ.
33 Therefore *being by the A. M.4033.
right hand of ãº, and Aº.
having received of the Father CCII tº
the promise of the Holy Ghost, he 4 hath.
shed fººththis, which ye now see and hear. . .
34 For David is not ascended into the
heavens: but he saith himself, "The Lord
said unto my Lord, Sit thou on my right
hand, - º
35 Until I make thy foes thy footstool.
36 Therefore let all the house of Israel
know assuredly, that God 'hath made
that same Jesus, whom ye have crucified,
both Lord and Christ.
a 2 Sam. 7. 12, 13. Psa. 132. 11. Luke 1. 32, 69. Rom. 1. 3.
2 Tim. 2. 8.—b Psa. 16. 10. Ch. 13. 35.-c Ver. 24.—d Ch. 1. 8.
—c Ch. 5. 31. Phil. 2. 9. Hebr. 10. 12.
f John 14. 26. & 15. 26. & 16. 7, 13. Ch. 1. 4.—g Ch. 10.45.
Eph. 4, 8.—h Psa. 110. 1. Matt. 22.44. 1 Cor. 15. 25. Eph. 1.
20. Hebr. 1. 13.−i Ch. 5. S1. .
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 euc a dov, in the state of the
dead, and HE saw corruption ; for his sepulchre
is with us to this day, under that very motion, 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 eff a ſov, from the state of the
dead.” To this the same author adds the follow-
ing remarkable note: I cannot slip over that
passage Hieros. Chagig. fol. 78. Rab. Jose saith,
Pavid died at Pentecost, and all Israel bewailed
him, and offered their sacrifices the day following.
This is a remarkable coincidence; and may be
easily applied to him, of whom David was a type.
... Verse 30. According to the flesh, he would raise
wp Christ] This whole clause is wanting in ACD.
one of the Syriac, the Coptic, AEthiopic, Arme-
nian, and Pulgate; 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 Schoettgen, 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 consist-
entenough and intelligible without them. 3. They
are superfluous, as the mind of the apostle con-
cerning the resurrèction of Christ follows imme-
diately in the succeeding verse. The passage;
therefore, according to Bp. Pearce, should be
read thus, Therefore being a prophet, and know-
ing that God had sworn with an oath, of the fruit
of his loins, to sit on his throne; and foreseeing
that he (God) would raise up Christ, he spake of
the resurrection of Christ, &c. “ In this transla-
tion the words which Peter quotes for David's,
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 mºvzº avºrov, his soul, are omitted by
ABCD. Syriac, Coptic, AEthiopic, and Vulgate.
Griesbach has left them out of the text, and Pro-
£essor White says again, certissime delenda. The
passage may be thus read: “he spake of the re-
surrection of Christ, that he was not left in hades,
neither did his flesh see corruption.” For the
various readings in § and the preceding verse,
see Griesbach.
Versé 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 persecu-
tion 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 right hand of
God, and administer the laws of both worlds.
The promise of the Holy Ghost] ... This was the
promise that he had made to them a little before he
suffered, 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] Consequent-
ly, he has not sent forth this extraordinary gift;
but it comes from his Lord, of whom he said, the
Lord said unto my Lord, &c. See the note on
these words, Matt. xxii. 44.
Verse 35. Until 1 make thy foes thy footstool.]
It was usual with conquerors to put their feet on
the necks of vanquished leaders; as emblematical
of the state of subjection to which they were re-
duced, and the total extinction of their power.
By quoting these words, Peter shows the Jews;
who continued enemies to Christ, that their dis-
comfiture and ruin must necessarily take place;
their own king and prophet having predicted this
in connexion with the other things which had al-
ready been so literally and circumstantially ful-
filled. 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 Messiah, but the supreme Governor of all
things and all persons, Jews and Gentiles, angels
and men. In the preceding discourse, Peter as-
sumes a fact, which none would attempt to deny,
viz. that Jesus had been lately crucified by them.
He then, 1. Proves his resurrection. 2. His as-
cension. 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 foretold
by their own prophets: in consequence of which,
5. It was indisputably proved, that this same Je-
sus, whom they had crucified, was the promised
Messiah; and if so, 6. The Governor of the uni-
yerse, from whose power and justice they had
39
f
*.
JMany being alarmed, are
ºº. 37 T. Now when they heard
Ajiyº. this, “they were pricked in their
–Bºlt tº heart, and said unto Peter and
to the rest of the apostles, Men and bre-
thren, what shall we do? . s
38 Then Peter said unto them, * Re-
pent, and be baptized every one of you
in the name of Jesus Christ, for the re-
mission of sins; and ye shall receive the
gift of the Holy Ghost.
shorted THE ACTS.
to repent, and believe on Jesus.
39 For the promise is unto you, *, *, *.
and * to your children, and "to Aºi.
all that are afar off, even as many –Sºlº tº
as the Lord our God shall call.
40 And with many other words did
he testify and exhort, saying, Save
yourselves from this untoward genera-
tion. - - -
41 T Then they that gladly received
his word were baptized: and the same
Ch. 9. 6 & 16. 30.—b Luke 24 47
Ch. 3, 19 t
a Zech. 12. 10. Luke 3. 10.
every thing to dread, as they refused to receive
his proffered mercy and kindness.
Verse 37. When they heard this, they were
ricked in their heart] This powerful, intelli-
gent, consecufive, and interesting discourse, sup-
ported every where by prophecies and corres-
ponding facts, left them without reply and without
excuse; and they plainly saw there was no hope
for them, but in the mercy of him whom they had
rejected and crucified.
What shall we do?] { }, shall we escape
those judgments, which we now see hanging over
our heads 2
Verse 38. Peter said unto them, Repent]. Me-
‘rayona are ; humble yourselves before God, and
deeply deplore the sins you have committed;
pray earnestly for mercy, and deprecate the dis-
pleasure of incensed justice. For a 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 acknow-
ledge yourselves to be his disciples and servants.
or the remission of sins.] Eis a perty aft, aparuwy,
in reference to the remission, or removal of sins.
Baptism pointing out the purifying influences of
the Holy Spirit; and it is in reference to that pu-
rification that it is administered, and should in
consideration never be separated from it.
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 sign, ye shall get the sub-
stance. . 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
being baptized in the name of Christ, that men
took upon themselves the profession of Christian-
ity; and it was in consequence of this, that the
disciples of Christ were called CHRISTIANs.
Verse 39. For the promise is unto you] Jews
of the land of Judea : not only the fulfilment of
the promise 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 know-
ledge of the calling of the Gentiles, yet the Spirit
of God, by which §e 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
#. he shall send the preaching of Christ cru-
C111601. r
Verse 40. Save yourselves from this untoward
For ||
• Joel 2. 28. Ch. 8. 25—d Ch. 10.45. & 11.15, 18, & 14, 27. &
15. 3, 8, 14. Eph. 2. 13, 17. -
generation.] Separate yourselves from them; be
ge saved, a w8mºrs : 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. *
erse 41. They that gladly received his word
The word aaaeyws, which signifies joyfully, rea-
dily, willingly, implies that they approved of the
doctrine delivered: 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 expressed in a similar
phrase by Josephus, when speaking of the young
Israelites enticing the Midianitish women to sin,
by fair speeches, he says, at 3's cºa Away w; Ješ2pxey at
rows Aoyave avy mea'ay avºrous, Ant. l. iv. c. 4.
Then they who approved of their words consorted
with them. The word is however omitted by
ABCD. Coptic, Sahidic, AEthiopic, Vulgate, the
Itala of the Codex Bezae, Clemens, and Chrysos-
tom.
Were baptized] . That is, in the name of Je-
sus, ver. 38. for this was the criterion of a Jew’s
conversion; and when a Jew had received bap-
tism in this name, he was excluded from all com-
munication 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 political
advantages connected with it; and they found it
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 Eord Jesus.
Were added—three thousand souls] IIpoorers-
&nday, they went over from one party to another.
The Greek writers make use of this verb to sig-
nify that act by which cities, towns, or provinces,
changed their masters, and put themselves under
another government. So these 3000 persons left
the scribes and Pharisees, and put themselves un-
der 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 house'; for where
was there one at that time, that could hold such
a multitude of people? For out of the multitudes
64()
Three thousand souls were added
A.M. º. day, there were added unto them,
A. D. 29.
An olymp, about three thousand souls.
-89 tº 42 “And they continued stead-
fastly in the apostles’ doctrine and fellow-
ship, and in breaking of bread, and in
rayers. .
43 And fear came upon every soul; and
CHAP. ii.
to the church in one day.
"many wonders and signs were *, *, *.
done by the apostles. An Ólymr.
44 And all that believed were – º –
together, and “had all things common;
45 And sold their possessions and goods,
and "parted them to all men, as every
man had need.
ºver 46 ch. 1. 14. Rom. 12.12. Eph. 6, 18. Col. 4, 2.
Hebr. 10. 25.
b Mark 16. 17. Ch. 4, 33. & 5. 1:2.-c Ch. 4, 32, 34.
d Isai. 58. 7.
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 different parts of the city,
during the course of that day: and in that day,
wn hanga azelyn, 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 cr. 1, &c.
The Lord said unto my Lord, Sit thou on my right
hand; this refers to the resurrection and ascen-
sion of Christ. Thy people shall be willing in the
day of thy power, ver, 3. This was the day of his
ower; and while the apostles proclaimed his
#. resurrection, and ascension, the people
came willingly in, and embraced the doctrines of
Christianity.
Verse 42. They continued steadfastly in the apos-
tles' doctrine] They received it, retained it, and
acted on its principles.
•And fellowship] Kouvayua, community; meaning
association for religious and spiritual purposes.
The community of goods cannot be meant; for
this is mentioned verses 44, 45. where it is said,
they had all things common.
nd in breaking of bread] Whether this means
the holy eucharist, or their common meals, is dif-
ficult to say. The Syriac understands it of the
former. Breaking of bread, was that act which
preceded a feast or meal; and which was per-
formed by the master of the house, when he pro-
nounced 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 recei-
yed; 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 cor-
ner-stone. 2. They continued steadfastly in that
doctrine, which they had so evidently received
from God. 3. They were separated from the world
and lived in a holy Christian ſº strength-
ening 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 in prayers; know-
ing that they could be no longer faithful than
while they were upheld by their God; and know-
ing 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] Dif.
ferent MSS. and Versions read this élause thus,
“And GREAT fear and TREMBLING came upon every
sºul in JERUsALEM. For several weeks past.
they had a series of the most astonishing miracles
Wrought before their eyes; they were puzzled and
confounded at the manner in which the apostles
preached; who charged them home with the de-
liberate murder of Jésus Christ; and who attested
Wor, I, f 81 )
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 wit-
messed, as a proof of his resurrection and ascen-
sion: 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
. wrought by the apostles, were at once
proofs of the celestial origin of their doctrine and
mission, and of their own baseness, perfidy, and
wickedness.
Verse 44. And all hat believed] Ou rug-revov-
rec, 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 re-
demption in his blood.
Were together] Eart ro auro. “These words
signify either, in one time, chap. iii. 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 probable that the believers,
who were then 3000 in 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 gra-
tis by the owners: Yoma, fol. 12. JMegill. 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 Light-
foot here. Therefore a sort of community of goods
was no strange thing at Jerusalem, at such times
as these. It appears, however, that this community
of goods was carried further; for we are informed
ver. 45. that they sold their possessions and their
goods, and parted them to ºff, as every man had
need. But this probably means, that as in conse-
quence of this remarkable out-pouring of the Spi-
rit of God, and their conversion, they were detain-
ed 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 disap-
probation. That an absolute community of goods
never obtained in the church at Jerusalem, unless
for a very short time, is evident from the apostoli-
cal 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
recommendations as these, as there could have
been no such distinction as rich and poor, if every
one on entering the chººl, gave up all his goods
\ }
The happy state of the
Ajº. ly with one accord * in the tem-
-** *— ple, and “breaking bread "from
house to house, did eat their meat with
gladness and singleness of heart, º
THE AC"I'S.
A. M. 4038. 3. A ºn .. * o ºg • -
*** , 46 “And they, continuing dai-
primitive Christians.
.47 Praising God, and “hav- *, *, *.
ing favour with all the peo- ºft.
ple. And the Lord added to -ºº ºl.
the church daily, such as should be sa-
ved. -
a Ch. 1. 14.—b Luke 24. 53. Ch. 5. 42.-c Ch. 20. 7.-d'Or, at t
home—e Luke 2.52. Ch;4, 33. Rom, 14.18—tch, 5.14. & 11.24.
to a common stock. Besides, while this sort of
community lasted at Jerusalem, it does not ap-
pear to have been imperious upon any ; persons
might or might not thus dispose of their goods, as
we learn from the case of Ananias, ch. v. 4. Nor
does it appear that what was done at Jerusalem
at this time, obtained in any other branch of the
Christian church : and in this and the fifth chap.
where it is mentioned, it is neither praised nor
blamed. We may therefore safely inſer, it was
something that was done at this time, on this oc-
casion, 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 ſº sent at all the times
of public wº and joinčeſtogether 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.
Breaking bread from house to house] This may
signify that select companies who were contigu-
ous to each other, frequently ate together at their
respective lodgings on their return from public
worship. But war’owkov, which we tºº.
house to house, is repeatedly used by the Greek
writers for home, or at home ; (see margin) for
though they had all things in common, each per-
son 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
picture 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 blessings; seeing him in all things, and
magnifying the work of his mercy.
Having favour with all the people] Every ho-
nest, wipright Jew, would j esteem these
for the simplicity, purity, and charity of their
lives. The scandal of the cross had not yet com-
menced; for though they had put Jesus Christ to
death they had not yet entered into a systematic
opposition to the doctrines he taught.
JAnd 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 permitting none to be added to it, but row:
oraćopºvovº, those who were saved from their sins
and prejudices. The church of Christ was made
up of saints: sinners were not permitted to incor-
porate themselves with it.
One MS. and the Jármenian versions, instead
of rove a wºogeyovº, the saved, have rot; cočop, evour,
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 un-
der the direction of the great Master Shepherd,
they might go out and in, and find pasture. The
words, to the church, rn exxxhaua, are omitted by
BC. Coptic, Sahidic, Aºthiopic, Armenian, and
Vulgate, and several add the words eart to avºro,
at that time (which begin the first verse of the next
chapter) to the conclusion of this. . My old MS.
English Bible, reads the verse thus: fºur gº the
£urt entregiti bem tijat \uetzli maat, gadf,
ethe ball, into the flame thing. Nearly the
same rendering as that in Wicklif. Our trans-
| lation of row: oraćok, evows, 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, eate aeroſaevot - or, ye
are those who have been saved by grace. So in Ti-
tus iii. 5, acºrding to his mercy he saved ws, ea age,
haac, by the washing of regeneration. And in 1
Cor. i. 18. we have the words role a wºo/wevouc. them?
who are saved, to express those who had received
the Christian faith; in opposition to rous aroxx.p-
geyoic, 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 Gos-
pel of Christ that they were put in a state % salva-
tion; and by the grace it imparted, actually saved
from the power, guilt, and dominion of sin. See
1 Cor. xv. 2. I make known unto you, brethren,
the Gospel which I preached unto you, which ye
have received, and in which ye stand ; and By
which YE ARE SAVED, 31' ou x at a w8ea Be. Our
translation, which indeed existed long before our
present authorized version, as may be seen in
Cardmarden's Bible, 1566; Beck’s Bible, 1549;
and Tindall's Testament, printed 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 ; whereas 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.
On 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 comprehend, yet it is possible so to
understand what relates to us in it, as to avoid
those rocks of presumption and despondency.9n
which multitudes have been shipwrecked. The
foreknowledge of God is never spoken of in refe-
rence to himself, but in reference to ws: in him,
§ properly, there is neitherforºknowledge nor after-
642
Observations on the
knowledge. Omniscience, 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 what-
soever is ſit or proper to be done. God cannot
have foreknowledge, strictly speaking, because
this would suppose that "there was something
coming, in what we call futurity, which had not
yet arrived at the presence of the Deity. , Neither
can he have any afterknowledge, strictly speak-
ing, for this would suppose that something that
had taken place, in what we call pretereity or past
time, had now got beyond the presence of the Dei-
ty. As God exists in all that can be called eterni-
ty, so he is equally every where : nothing can be
future 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 terms to us; but they can have no rela-
tion to that God who dwells in every point of eter-
nity, with whom all that is past, all that is present,
and all that is future to man, exists in one infinite,
indivisible, and eternal NOW. As God's omni-
potence 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 not do all things, but only such things as
are proper to be done. In what is called illimita-
ble space, he can make millions of millions of sys-
tems; 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 endless 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 do all things, that therefore he must do
all things. God is omniscient, and can know all
things; but does it follow from this, that he must
know all things? Is he not as free in the volitions
of his wisdom, as he is in the volitions of his power?
God has ordained some things as absolutely cer-
tain; these he knows as absolutely certain. He
has ordained other things as contingent; these he
lznows as contingent.
that he foreknows a thing as only contingent,
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 abso-
lutely 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 can be
no otherwise than this infinite counsel has ordain-
ed. By contingent, I mean such things as the in-
finite 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 scale.
To deny this would involve the most palpable
contradictions, and the most monstrous absurdi-
ties. If there be no such things as contingencies
in the world, then every thing is fired and de-
termined 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 etermity. All
created beings are only instruments, and do no-
thing but as impelled and acted upon by this al-
º and sole Agent. Consequently, every act
is his own ; for if he have purposed them all as
obsolutely certain, having nothing contingent in
CHAP. II.
It would be absurd to say,
foreknowledge of God.
them, then he has ordained them to be so : and if
no contingency, then no free agency, and God
alone is the sole actor. , Hence, the blasphemous,
though, from the premises, fair 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, what-
EveR IS, is RIGHT. Sin is no more sin; a vicious
human action is no crime, if God have decreed it,
and, by his foreknowledge and will, impelled the
creature to act it. On this ground there can be
no punishment 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 innocence,
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 creature 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 assºsolutely and inevitably cer-
tain, which he has māde contingent; and because
he has designed it to be contingent, therefore he
cannot know it as absolutely and inevitably certain.
I conclude 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 over-ruling energy, to which God
himself is made subject. 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 reason'd high
Qf providence, foreknowledge, will, and fate :
Fix’d fate, free-will, foreknowledge absolute,
And found no end, in wand'ring mazes lost.
PARAD. Lost, b. ii. 1. 557.
Among ‘some exceptionable expressions, the
following are also good thoughts on the free agen-
cy and fall of man.
——I made him just and right,
Sufficient to have stood, though free tofall.
Not free, what proof could they have giv'n sincere
Of true allegiance, constant faith, or love.
When only what they needs must do appear'd,
Not what they would? What praise could they
receive 2
Uscless and vain, of freedom both despoil'd,
Made passive both, had serv'd NEcEssity,
Not ME.--——
So without least impulse or shadow of fate,
Or aught by me immutably foreseen,
They trespass, authors to themselves in all
Both what they judge, and what they choose, for so
I form'd them free, and free they must reggin
Till they enthral themselves: I else inustishange
Their nature, and revoke the high decree
Unchangeable, eternal, which ordained
Their freedom ; they themselves ordained their
Jull. Ibid. b. iii. l. 98, 103, 120.
I shall conclude these observations with a short
extract from Mr. Bird's Conferences, where, in
answer to the objection, “If many things fall out
contingently, or as it were, by accident, God's
..foreknowledge of them can be but contingent, de-
643 -
The lame man at the
pendent on man's free-will;” he answers: “It is
one thing to know that a thing will be done ne-
cessarily; and another, to know necessarily, that
a thing will be done. God doth necessarily fore-
know 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 necessarily : for it was possible for
him not to have fallen. And, as touching God's
pre-ordination 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 know-
ledge 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 work-
ing, should elude God's foresight; but then, this
foresight doth not necessitate the will ; for this
were to take it wholly away. For, as the know-
'THE ACTS.
Beautiful gate of the temple,
I ledge of things present, imports no necessity, on.
that which is done; so, the foreknowledge of
things future, lays no necessity on that which
shall 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 necessarily. As for
example, when you see a man walking upon the
earth, and at the very same instant, the sun shi-
ming 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 neces-
sity 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 being 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. -
º
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 not by their own power
they had healed the man, but through the power of Jesus of JNazareth, whom they had crucified, 9–16.
Peter both eaccuses 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 then,
by turning them away from their iniquities, 25, 26.
*.*.*.*. OW Peter and John went
An oiymp. up together * into the tem-
–8°º ple.at the hour
of prayer, "be-
ing the ninth hour. . . .
2 And “a certain man lame ****
from his mother's womb was An olymp,
carried, whom they laid daily –ººt *-
at the gate of the temple which is called
a Ch. 2, 46.—b Psa. 55.17.
NotEs on CHAPTER iii.
, Verse 1. Peter and John went up together] The
words ezri ºro avºra, 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 together,
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.
t 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 three hours of the day
destined by the Jews to public prayer: perhaps
they are referred to by David, Ps. lv. 17. EveRING
.MoRNING and at Noon will I pray and cry
aloud. There are three distinct times marked in
the book of the Acts. The THIRD hour, chap. ii.
15. answering as we have already seen, to nearly
our nine o'clock in the morning; the sixTH hour,
chap. x. 9. answering to about twelve with us;
and the NINTH hour, mentioned in this verse,
and answering to our three in the afternoon.
As
c Ch. 14.8.
The Rabbins believed that Abraham instituted.
the time of morning prayer, Isaac that at noon;
and Jacob, that of the evening : for which they
quote several scriptures, which have little refer-
ence to the subject in behalf of which they are
produced. Others of the Rabbins, particularly
Tanchum, made a more natural division. Men
should pray, i. When the sun rises; 2. When
the sun has gained the meridian ; 3. When the
sun has set, 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 obser-
ved the same rule : it is the most natural division
of the day; and he who conscientiously observes
these three stated times of prayer, will infallibly
grow in grace, and in the knowledge of Jesus
Christ our Lord. - - 4.
Verse 2, 3-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 laid there in order
to excite compassion. These circumstances are
all marked by St. Luke, the more fully to show
tºgether and incontestable nature of the mi-
Tacle. :
The gate—which is called Beautiful] There are
different opinions concerning this gate. Jose-
phus observes, Bell. Jud, lib. v. cap. v. sect. 3.
644
The lame man at the Beautiful
* ºr. that entered into the temple.
-** *- : 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.
5 And he gave heed unto them, expect.
ing to receive something of them.
6 Then Peter said, Silver and gold have
I none; but such as I have give I thee:
* In the name of Jesus Christ of Naza-
reth, 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 walk-
CHAP. H.I.
A.M.; 40.3. Beautiful, * to ask alms of them - tº a tº º
f the temple, walking, and leap- Ajº.
gate of the temple, healed.
4083.
ed, and entered with them into *, *, *.
ing, and praising God.
9 "And all the people saw him walking
and praising God: ... •
10 And they knew that it was he which
* sat for alms at the Beautiful gate of the
temple: and they were filled with wonder
and amazement at that which had hap-
pened unto him. -
11 And as the lame man which was heal-
ed held Peter and John, all the people
ran together unto them in the porch " that
is called Solomon’s, greatly wondering.
12 T And when Peter saw it, he answer-
ed unto the people, Ye men of Israel,
a John 9.8.-b Ch. 4. 10.-c Isai. 35. 6.
d Ch. 4. 16, 21.-e Like John 8.-f John 10. 23. Ch. 5. 12.
that the temple 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 sil-
ver; wroxu rh ºrian rac kaºropyvpow; watu arepºpua ovg
varepayova'a. The magnitudes of the other gates
were equal one to another; but that over the Co-
rinthian gate, which opened on the east, over
against the gate of the holy house itself, was much
larger: arey'rnxovira yap army oy ovara rhy wyzo-ra a ty,
ºrea'a agazov'ra army etc ºral; 6upas 84%6. x2t roy koo'Azov
woxvt.exegrºpov, sort 324tage ºraxos ap)wpaw re xat
2:Pvorov for 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 ; because it was on the out-
side 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 ws] 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 occasion to direct his faith to
Jesus Christ. See note on verse 16, Peter and
John probably felt themselves suddenly drawn by
the Holy Spirit, to pronounce the healing name in |
behalf of this poor man.
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 º 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 Inone] 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 libe-
ral 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 Inno-
cent IV. going one day into the Pope's chamber,
where they were reckoning large sums of money,
the Pope, addressing himself to Aquinas, said:
“You see that the church is no longer in an age
in which she can say, Silver and gold have Inone?”
“It is true, holy father,” replied the angelical
doctor, “nor can she now say to the lame man,
Rise up and walk.” This was a faithful testi-
mony, 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 canonization. Thomas a Becket,
who did no good while he lived, is reported to
have done much after his death. Many have vi-
sited 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 o
this reputed saint has lost all its power. t
Verse 7. Immediately his feet and ancle-bones
received strength] The suddenness of the cure
was the proof of the miracle: his walking and
leº were the evidences of it.
erse 8. Walking, and leaping, and praising
God..] These actions are very naturally descri-
bed. He walked, in obedience to the command
of the apostle, rise up and walk; he leaped, to
. 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 Isai.
chap. xxxv. 6. The lame man shall leap as a
hart. *
Verse 9. And all the people saw him] The mi-
racle was wrought in the most public manner, and
in the most public place; and in a place where
the best judgment 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 instruments
by which the divine influence was conveyed to
his diseased body.
In the porch ihat is called Solomon's] On this
portico, see Bp. Pearce's note, inserted in this
work, John x. 23.
Verse 12. As though by our own power] Avra-
Azel, miraculous energy;
• * * 645
The people wonder at the miracle; THE ACTS.
*** why marvel ye at this? or why
A.Şiyº. look ye so earnestly on us, as
-** - though by our own power or
holiness we had made this man to walk 2
13 * The God of Abraham, and of Isaac,
and of Jacob, the God of our fathers,
* hath glorified his Son Jesus; whom ye
° delivered up, and * denied him in the
presence of Pilate, when he was deter-
mined to let him go.
14 But ye denied “the Holy One and
the Just, and desired a murderer to be
granted unto you;
a Ch. 5. 30.-b John 7. 39. & 12. 16. & 17. 1.-c Matt. 27. 2.--
d Matt. 27. 20. Mark 15. 11 Luke 23, 18, 20, 21. John 13. 40.
& 19. 15. Ch. 13. 28.-e Psa. 16. 10. Mark 1. 24. Luke 1. 35.
Ch. 2. 27. & 4. 27.
|
and Peter preaches to them.
15 And killed the B Prince of A. M. 4033.
life," whom God hath raised from & ºr.
the dead: "whereof we are wit- -ºº ºl
nesses. - -
16 “And his name, through faith in
his name, hath made this man strong,
whom ye see and know : yea, the faith
which is by him, hath given him this per-
º soundness in the presence of you
all. -
17 And now, brethren, I wot that
'through ignorance ye did it, as did also
your rulers. e
f Ch. 7. 52. & 22, 14.—g Or, author, Hebr. 2. 10. & 5. 9.
1 John 5, 11.-h Ch. 2. 24.—i Ch. 2. 32.-k Matt. 9. 22. Ch. 4.
10. & 14. 9.—l Luke 28. 34. John 16, 3. Ch. 13.27. 1 Cor. 2. 8.
1 Tim. 1. I5.
Or holiness] H eva'séeua, 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 super-eminent piety in
us should have induced God thus to honour us, by
enabling us to work it. Instead of eva'sésia, holi-
mess, the Syriac of Erpen, JArmenian, Vulgate,
and some copies of the Itala, have ºvoia, power
or authority; but the first appears to be the legi-
timate 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 mira-
cle 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] Hgyn-
cacºs, ye have renounced him as your king, and
denounced him to death as a malefactor, when
Pilate, convinced of his perfect innocence, was
determined, xgway roº, judged it proper and just
to let him go. Piláte wished to act according to
justice; you acted contrary to justice and equity
in all their forms. . .
Verse 14. Ye denied the Holy ONE] Toy ay, oy,
a manifest reference to Psal. xvi. 10. Thou wilt
not suffer thy Holy ONE to see corruption, where
the original word Tºbn Chasideyca, thy Holy
ONE, is translated by the Septuagint row Oatey gov,
a word of the same import with that used by Peter.
Jºnd desired a murderer] Barabbas : the case
must have been fresh in their own remembrance.
Like cleaves to like, and begets its like : they
were murderers themselves, and so Christ calls'
them, Matt. xxii. 7. and they preferred a mur-
derer to the Holy and Righteous ONE of God.
Verse 15. And killed the Prince of life] Toy
ap2nyoy ºrn; £ons, the author of this life : not only
implying that all life proceeds from Jesus Christ
as its source; but that the life-giving influence of
that religion which they were now proclaiming,
came all through him. Agxnyo; signifies a prime
leader or author, a captain, from 2 exh, the begin-
ning, head, or chief; and a yo, I lºtd. In Hebr.
ii. 10. Christ is called Apxh yo; th; a wrhplac, the
Captain of salvation. He teaches the doctrine of
i. 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 2 -
Whereof we are witnesses.] They had now
wrought a most striking miracle in the name of
Christ, and immediately 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 Sa-
viour; through faith in his name, as the Saviour,
and author of life, and all its concomitant bless-
ings, such as health, &c. It is not clear whether
the apostles refer to their own faith in Jesus, or to
the faith of the lame 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 have been led
at this time to make request unto God, to be ena-
bled 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 ne-
cessity of believing in Christ in order to his heal-
ing; and the man's mind might have been pre-
| pared 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 only the means
to receive the blessing, which the apostles most
positively attribute, not to their power or holiness,
but to Jesus Christ alone. Faith always receives;
never gives. -
Verse 17. I wot] Ouéx, I know. Wot is from
the Anglo-Saxon, pican, to know ; and hence
wit, science or understanding.
Through ignorance ye did it] This is a very
tender excuse for them; and one which seems to
be necessary, 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 unpardonable, it must have been
theirs. Peter, foreseeing that they might be
tempted thus to think, and consequently to de-
spair of salvation, tells them that their offence was
extenuated by their ignorance of the person they
had tormented and crucified. And one must Sup-
pose, that had they been fully convinced that this
Jesus was the only Messiah, they never would
have crucified him; but they did not permit
themselves to receive conviction on the subject.
fi A6
Peter exhorts them to repent,
*** 18 But a those things, which
A. º. God before had showed "by the
99% º mouth of all his prophets, that
Christ should suffer, he hath so fulfilled.
19 • Repent ye therefore, and be con-
verted, that your sins may be blotted out,
when the times of refreshing shall come
CHAP. III.
and to believe in Jesus Christ.
from the presence of the Lord; A *, 4035,
’20 And he shall send Jesus A* ºr
XII. I.
Christ, which before was preach- CCII
|ed unto you:
2 | "Whom the heaven must receive
until the times of “restitution of all things,
which God hath spoken by the mouth of
, Luke 24. 44, Ch. 26. 22.- Psa. 22. Isai. 50. 6 & 53, 5, &c.
- Dan. 9. 26. 1 Pet. 1. 10, 11. -
Verse 18. But those things—he hath so fulfilled.
Your ignorance and malice have been overrule
by the sovereign wisdom and power ºf God, and
have become the instruments of fulfilling the di-
vine purpose, that Christ must suffer, in order to
make an atonement for the sin of the world. 4!!
the prophets had declared this; some of them in
express terms, others indirectly and by 5 mbols;
but as the whole Mosaic dispensation referred to
Christ, all that prophesied or ministered under it,
must have referred to him also. -
Verse 19. Repent ye therefore.] Now that ye
are convinced that this was the Messiah, let your
minds be changed, and your hearts become con-
trite for the sins you have committed.
..And be converted] Ezruare-kare ; turn to God
through this Christ, deeply deploring your trans-
gressions, and believing on his name: that your
sins may be blotted out, which are not only re-
corded against you, but for which you are con-
demned by the justice of God; id the punish-
ment 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 jealousy, where the curse that was written in
the book, was to be blotted out with the bitter wa-
ter. See the note on Numb. v. 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 sa-
crificial blood, and got their sins blotted out by it,
they could not be saved. -
When the times of refreshing shall come] Dr.
Lightfoot contends, and so ought all, that ºra's aw
ex8&c., caugot ava kvågøs, should be translated, THAT
the times of refreshing MAY come. Avºlváts, sig-
nifies a breathing 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 re-
entof their sins, and be converted to himself. Ta-
ring the word in the sense of refreshment in gene-
ral, it may mean the whole reign of the kingdom of
race, and the blessings which God gives here
elow 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 reoxsºngvyſºevoy, before preached; ABC
DE, 53 others, both the Syriac, all the Arabic,
the Armenian, Chrysostom, and others, have argo-
xexeigigaeyoy, who was before designed, or ap-
pointed; and this is without doubt the true read:
ing. Christ crucified was the person whom God
had from the beginning appointed or designed for
the Jewish people. It was not a triumphant Mes-
siah 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.
c Ch. 2. 33.-d Ch. 1 11.—e Matt. 17. 11.
f Luke 1. 70. -
Verse 21. Whom the heaven must receive] He
has already appeared upon earth, and accom-
plished 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
a'arawara arague, from a wo, which signifies from,
and x261a ravety, to establish, or settle anything,
viz. in a good state ; and when agro is added to it,
then this proposition 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 (arrozzéuare-
vetc.) 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 2
Now, as the word is here connected with, which,
God hath spoken by the mouth of all his holy pro-
phets, 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 ascen-
“sion 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 emergetic influence is repre-
sented as restoring all things, destroying the bad
state, and establishing the good; taking the king-
dom 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 re-
stored to their primitive order; and the peace of
God, which passes all winderstanding, 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 souls 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 be restored in the fullest sense
of the term. As therefore the subject here re-
ferred 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 ap-
plied to this, and no other meaning. Jesus Christ
comes to raise up man from a state of ruin, and
restore to him the image of God, as he possessed
it at the beginning.
JAll his holy prophets.] IIayºray, all, is omitted
by ABCD. some others; one Syriac, the Coptic,
JEthiopic, Armenian, and Vulgate. Griesbach.
leaves it out of the text, and inserts the article
roy, which the Greek MSS. have in the place of
raytay. The text reads thus: which he hath spo-
ken by his holy prophets, &c.
..Since the world began.] Ar" awayo; ; as away
signifies complete and ever-during existence or
*** {
Peter shows that Jesus is the
*.*.*, all his holy prophets, since the
A. ºlymp. world began. . . . . .
–8°º 22 For Moses truly said unto
the fathers, “A prophet shall the Lord ||
your God raise up unto you of your breth-
ren, like unto me; him 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 destroyed from among the peo-
le.
24 Yea, and all the prophets from Sam-
THE ACTS.
prophet foretold by JMoses.

uel, and those that follow after, ***.
as many as have spoken, have A. §.
likewise foretold of these days. - 89": tº
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, * sent him to bless you,
* in turning away every one of you from
his iniquities.
a Deut. 18. 15, 18, 19. Ch. 7. S7.—b Ch. 2. 39. Rom. 9. 4, 8.
& 15. 8. Gal. S. 26.-c Gen. 12. 3. & 18. 18. & 22. 18. & 26.4.
eternity, it is sometimes applied, by way of ac- -
commodation, to denote the whole course of any
one period, such as the Mosaic dispensation. See
the note on Gen. xxi. 33. It may therefore here
refer to that state of things from the giving of
the law; and as JMoses is mentioned in the next
verse, and mone 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,
Fº of these things; and indeed the birth,
ife, miracles, preaching, sufferings, death, resur-
rection, ascension, and reign of Jesus Christ,
have been the only theme of all prophets and in-
spired men from the foundation of the world.
Verse 22. JMoses truly said.wnto 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 repent-
ance and amendment, but as a legislator, who
was to give them a new law : and whose com:
mands and precepts they were to obey, on pain
of endless destruction. Therefore, they were to
understand, 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 JMoses and Samuel
mentioned together in this place, as also Psal.
xcix. 6. because there were few or no prophets
between these two ; 1 Sam. iii. 1. and the appa-
rition of angels having been more frequent : but
after the decease of Phineas, it is a question whe-
ther there was any oracle rim 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 say-
ing, Hieros. Chagigah, fol. 77. Bºnº, ºwlan ºpp
Samuel was the chief of the prophets. Perhaps it
was in reference to this, that Peter said, all the
prophets from Samuel, &c. foretold of these days.
|from it.
& 28. 14. Gal. 3.8-d Matt. 10.5. & 15. 24. Luke 24. 47. Ch.
13. 32, 38, 46.-e Ver, 22.-f Matt. 1. 21.
Verse 25. Ye are the children of the prophets]
This is the argumentum ad hominent : as ye are
the 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 con-
tained in the covenant which was made with your
fathers, but belongs to you. Now as this cove-
nant 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 iniquities. The sal-
vation promised in the covenant is a salvation.
from sin, not from the Romans; and no man can
have his sin blotted out, who does not turn away
1. We may learn from this, that neither poli-
tical 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, accord-
ing 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 iniquities, even the
death of Christ profits him nothing. His name
shall be called JESUs, for he shall SAVE his peo-
ple 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 pro-
phets, &c. to search for the testimony they bear
. this Christ, and the salvation procured by his
eath 2 -
CHAPTER IV.
The priests and Sadducees are incensed at the apostles' teaching, and put them in prison, 1–3. The num-
ber of those who believed, 4. The rulers, elders, and scribes, call the apostles before them, and question.
them concerning their authority to teach, 5–7. Peter, filled with the Holy Ghost, answers, and proclaims
Jesus, 8–12. 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. They
are further threatened and dismissed, 21, 22. They return to their own company, who all join in praise
and prayer to God, 23–30. God answers and fills them with the Holy Spirit, 31. The blessed state of
the primitive disciples, 32—35.
anon stock, 36, 37. .
The case of Joses, who sold his estate, and brought the money to the com-
r 648
The priests, captain of the temple,
A. M.4.3, "A ND as they spake unto the
A. D. 29. A - • ,
A. º. f* people, the priests, and the
–8°º * captain of the temple, and the
Sadducees, came upon them,
2 * Being grieved that they taught the
people, and preached through Jesus the
resurrection from the dead.
3 And they laid hands on them, and put
them in hold unto the next day: for it was
now even-tide.
.4 Howbeit many of them which heard
the word believed; and the number of the
men was about five thousand.
CHAP. IV. and Sadducees, persecute the apostles.
5 T And it came to pass on the A; M: 4.3.
morrow, that their rulers, and A. º
elders, and scribes, cont.
6 And “Annas the high-priest, and Caia-
phas, and John, and Alexander, and as
many as were of the kindred of the high-
priest, were gathered together at Jerusa-
lem. . .
7 And when they had set them in the
midst, they asked, “By what power, or by
what name, have ye done this 2
8 *Then Peter, filled with the Holy
Ghost, said unto them, Ye rulers of the
2. Or, ruler, Luke 22.4. Ch. 5. 23.—b Matt. 22. 23. Acts 23. 8.
c Luke 3. 2. John 11.49. & 18. 13.
d Exod. 2. 14. Matt. 21. 23. Ch. 7. 27.—e Luke, 12.
i 1. 12.
* . . . . . NOTES ON CHAPTER 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 par-
ticularly 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 immor-
tality of the soul, nor in any future world. These
made a common cause with the priests, &c. to
suppress the evidence of Christ's resurrection,
and silence the apostles.
Verse 2. Being grieved] Alarovovaeyou, they
were thoroughly fatigued with the continuance of
this preaching, their minds suffered more labour
through vecution at the success of the apostles,
than the bodies of the apostles did in their fatiguing
exercise of preaching during the whole day.
Verse 4. The number—was about five thousand]
That is, as I understand the passage, the 120
which were converted before Pentecost, the 3000
converted at Pentecost, and 1880 converted since |
the conversion of the 3000, making in the whole
5000, or &ael, 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 5000 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 San-
hedrim, 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 possessed 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 ho-
nour that never happened to any other person
from the commencement of the Mosaic institu-
tion. . He is the same who is called Amanus by
Josephus, Ant. b. xx. c. 8.
Jłnd Caiaphas] He was son-in-law to Annas,
John xviii. 3. was now high-priest, and the same
who about six weeks before condemned Christ to
The crucified.
Jind ſ: 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. “Rabbin Jochanan ben Zaccai
the priest lived 120 years. He found favour in
the eyes of Cesar, from whom he obtained Jaf.
neh. When he died, the glory of wisdom ceased.”
The following is a remarkable passage, Yoma, fol.
Wor... I. ( 82 )
39. “Forty years before the destructiolf 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 Hy cedars.” See Lightfoot and
Schoettgen.
•And Alexander] . This was probably Alexander
Lysimachus, 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 Judaeus, and
father of Alexander Tiberius, who married Be-
renice, the daughter of Agrippa the elder, and
was governor of Judea, after Cuspius Fadus.
See Josephus, Ant. l. xix. c. v. 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, com-
prehend those who belonged to the families of
•Annas and Caiaphas, and all who were connected
with the sacerdotal family. Luke distinctly men-
tions all these, to show how formidable the ene-
mies were against whom the infant church of
Christ had to contend. -
Verse 7. By what power, or by what name,
have ye done this 3) It seems that this council
were convinced that the lame man was mirac{1-
lously healed; but it is very likely that they be-
lieved the whole to be the effect of magic and
as all intercourse with familiar spirits, and all
spells, charms, &c. were unlawful, they probably
hoped that, on the examination, this business
would come out, and that then these disturbers of
their peace would be put to death. Hence they
inquired by what power, gy wrote, 39Waast, by what
supernatural energy; or in what name, by what
mode of incantation; and who is the spirit you
invoke, in order to do these things 2 False pro-
phets, reputed witches, wizards, &c. were to be
brought before the Sanhedrim, to be by them
judged, acquitted, or condemned, according to
evidence. Some think the words should be thus
understood : Who gave you authority to teach
publicly 2 This belongs to the Sanhedrim. What
therefore is your authority, and who is he who
| gave it to you? -
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 different state of mind to that in
649
Peter and John defend themselves, THE ACTs, and prove that Jesus is the Christ.
A.
A. D. 29.
An. Olymp.
9 if we this day be examined of
CCII. I.
the good deed done to the impo-
tentman, by what means he is made whole;
10 Be it known unto you all, and to all
the people of Israel, " 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.
11 * This is the stone which was set at
nought of you builders, which is become
the head of the corner.
12 “Neither is there salvation in any
other: for there is none other name under
heaven given among men, whereby we
must be saved.
*::::: people, and elders of Israel, ||
| perceived that they were un-
13 T Now when they saw the A. 2
boldness of Peter and John, “and A. Ölymp.
CCII. 1.
M. 4083.
D. 29.
learned and ignorant men, they marvel-
led: and they took knowledge of them,
that they had been with Jesus.
14 And beholding the man which was
healed 'standing with them, they could
say nothing against it. - -
15 But when they had commanded them
to go aside out of the council, they con-
ferred 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.
a Ch. 3. 6, 18–b Ch. 2. 24.—c Psa. 118.22. Isai. 28. 16. Matt.
21.42.--d Matt. 1. 21. Ch. 10. 43. 1 Tim. 2, 5, 6.
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 promise of Christ,
Matt. x. 18, 19, 20. And ye shall be brought be-
fore 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] Eart evepyariº,
the benefit he has received in being restored to
perfect soundness. . . .
Verse 10. By the name of Jesus Christ of JWa-
zareth] 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 in-
firmity was well known, his person could be easily
identified; and he was now standing before them ||
whole and sound; they themselves 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 an-
swers, 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 prophecies, Psal. cxviii. 22. and as
one part of this prophecy is now so literally ful-
filled, ye may rest assured, so shall the other;
and this rejected stone shall speedily become the
bead-stone of the corner. See the note on Matt.
Yxi. 42. º
Verse_12. JNeither 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 name except that divinely
appointed one, Matt. i. 21. by which salvation
from sin can be expected—none given under hea-
ven—no other means ever devised by God him-
'self, 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
1. 27—rch. 3. 11–5 John 11.47.
h Ch. 3. 9, 10.
e Matt. 11. 25. 1 Cor.
and no man ever came, or can come to the Fa-
ther but by him. . -
Verse 13. The boldness of Peter and John]
Thy wrapphorizy, the freedom and fluency with which
they spoke, for they spoke now from the immedi-
ate influence of the Holy Ghost, and their word
was with power. -
That they were unlearned and ignorant men]
Aybakºa aros, persons without literature, not
brought up in, nor given to literary pursuits—
and ignorant, 13toral, persons in private life;
brought up in its occupations alone. It does not
mean ignorance in the common acceptation of
the term; and our translation is very improper.
In no sense of the word could any of the apos-
tles be called ignorant men : for though their spi-
ritual 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] ... Ezreywoozov,
may imply, that they got information that they
had been disciples of Čhrist, 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
had his teaching, the present company would
soon have confounded them : but they spoke with
so much power and authority, that the whole San-
hedrim was confounded. 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 was supported by the miraculous fact be-
fore them. If the doctrine be false, the man can-
not have been miraculously healed ; if the man
be miraculously healed, then the doctrine must
be true, that it is by the name of Jesus of Naza-
reth that he has been healed. But the man is in-
contestably healed, therefore the doctrine 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 Jeru-
the Lamb slain from the foundation of the world:
salem knew that he was lame; lame from his
They are forbid preaching
A, M. º. 17 But that it spread no fur-
A. D. 29. . .
A. §lymp, ther among the people, let us
–89'': l straitly threaten them, that they
speak henceforth to no man in this name.
18 "And they called them, and cóm-
manded them not to speak at all nor teach
in the name of Jesus. *
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 °For we cannot but speak the things
which "we have seen and heard.
21 So when they had further threatened
them, they let them go, finding nothing
CHAP. IV.
in the name of Jesus.
how they might punish them, *, *, *.
* because of the people: for all Ajº.
men glorified God for that which –“
was done. •
22 For the man was above forty years
old, on whom this miracle of healing was
showed. ,
23 T 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 lift-
ed up their voice to God with one ac-
cord, and said, Lord, " thou art God,
which hast made heaven, and earth, and
a Again, Ch. 5, 40.-b Ch. 5. 29.—c Ch. 1. 8. & 2. 82–d Ch. 22.
15. 1 John 1. 1, 3. .
birth, and that he had long begged at the Beau-
tiful 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 dis-
proved. ſ
Verse 17. But that it spread no further] . 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 professed faith in Christ in
consequence of this miracle, (see ver. 4.) and if
this teaching should be permitted to go on, pro-
bably 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 re-
ligion of him whom they had lately crucified.
Let us straitly threaten them] Azretxº arreland-a-
pasſa, let us threaten them with threateriing, a He-
braism ; 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
crucified, because they themselves had been his
crucifiers. On this account they could not bear
to hear salvation preached to mankind through
him of whom they had been the betrayers and
murderers; and who was soon likely to have no
enemies but themselves. $ Y
Verse 18. JWot to speak—nor teach in the name
of Jesus.]. Any other doctrine and any other
name, scribes and Pharisees, hypocrites and in-
fidels will bear, but the doctrine which is accord-
ing to godliness, proclaiming salvation through the
blood of Christ crucified, they will not tolerate.
If their doctrine were not the truth of God, it
could not be so unpopular: there is such an en-
mity in human nature against all that is good and
true, that whatever comes from God is generally
rejected by men. -
Verse 19. Whether it be right in the sight of
God] As if they had said, worldly prudence, and
a consideration of our secular interests would
undoubtedly induce us to obey you, but acting as
before God, and following the dictates of eternal
truth and justice, we dare not be silent. Can it
be right to gºy men contrary to the command
and will of God? When he commands 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
e Matt. 21. 26. Luke 20. 6, 19. & 22. 2. Ch. 5. 26.-f Ch. S. 7, 8.
& Ch. 12. 12.-hi. Kings 19. 15.
which now dwells in us ; and we should be guilty
of treason against God were we on any consider-
ation to suppress his testimony. Your own con-
sciences testify 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.
Verše 21. When they had further threatened
them] IIgoa'aretaha awayou, when they had added
to their former threatenings, repeating the for-
mer menaces, and adding new penalties.
Finding nothing how they might punish them]
| Or, as the Codex Bezae reads, an ºvetakovºres aurugy
Żro; woxagoya'at, not finding a cause why they might
punish them. This reading is supported by the
Syriac and Arabic. Bishop Pearce says, “This
is better sense and better Greek.” -
Because of the people] The people saw the mi-
racle, 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 the Sanhedrim was afraid to pro-
ceed 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 consequent-
ly 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 fourscore, as one of ten years old. But he who
now refuses 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 *::::::::
This was properly the first persecution that ha
been raised up against the church, since the re-
surrection of Christ: and as the rest of the disci-
ples must have known that Peter and John had
been cast into prison; and that they were to be
examined before the Sanhedrim ; and knowing
the evil disposition of the rulers, towards 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
ºnent, with the threats of the chief priests and
€IOICTS,
Verse 24. Lord, thou art God] Aegyrora, aw &
©eos, Thou God art the sovereign Lord. Thy
rule is universal, and thy power unlimited; for
thou hast the heaven and its glories, the earth and
65]
They join in prayer, and
A. M. 4033.
• A. D. 29.
An. Olymp.
CCII. 1.
the sea, and all that in them is:
25 Who by the mouth of thy
did the heathen rage, and the people ima-
gine vain things?
26 The kings of the earth stood up, and
the rulers were gathered together against
the Lord and against his Christ.
27 For bof 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.
THE ACTS.
servant David hath said, "Why
are filled with the Holy Ghost.
29 And now, Lord,behold their Aºº.
threatenings; and grant unto thy Aºi.
servants, "that with all boldness –Sºlº.
they may speak thy word,
30 By stretching forth thine hand to
heal; * and that signs and wonders may
be done " by the name of ºthy holy child
Jesus. -
31 T And when they had prayed, k the
place was shaken where they were assem-
bled together, and they were all filled with
the Holy Ghost, and they spake the word
of God with boldness.
32 And the multitude of them that be-
lieved " were of one heart and of one
a Psa. 2. 1.-b Matt. 26. 3. Luke 22. 2. & 23. 1. 8.-c Luke 1.
35-d Luke 4. 18. John 10. 86.-e Ch. 2. 23. & 3. 18.-f Ver.
13, 31. Ch. 9. 27. & 13.46. & 14. 3. & 19.8. & 26. 26. & 28. 31.
Flph. 6. 19.—g Ch. 2.43. & 5. 12.-h Ch. 3. 6, 16.—i Ver. 27.
—k Ch. 2. 2, 4. & 16. 26.-l Wer. 29.-m Ch. 5, 12. Rom. 15.5, 6.
2 Cor. 13. 11. Phil. 1. 27. & 2. 2. 1 Pet. 3. 8.
the sea, and their endlessly varied and numerous
inhabitants, under thy direction and control.
Verse 25. By the mouth of thy servant David
hath said] Several add, but impertinently, 312
•rvevu are: ºytov, by the Holy Spirit, but it.is suf-
ficient that God 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 pre-
dicts the vain attempts made by Jewish and hea-
then powers to suppress Christianity.
Verse 26. Against the Lord and against his
Christ] Kara row X guarov avºrov, should be trans-
lated against his ANorn TED, because it particu-
larly agrees with Šv exeta as, whom thou hast
ANornTED, in the succeeding verse.
Verse 27. There is a parenthesis in this verse
that is not sufficiently noticed; it should he read
in connexion with ver. 23. thus: For of a truth
against 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
determined 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 impious and absurd ; but these ga-
thered together to hinder what God had before de-
termined, that his Christ or Anointed should per-
form; and thus the passage is undoubtedly to be
understood.
Were gathered together] Ey ++ ºroxei Taurº, in
this very city, are added by ABDE. and several
others; all the Syriac, the Coptic, JEthiopic, Ar-
menian, Slavonian, Vulgate, Itala, and several of
the primitive Fathers.
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 pow-
ers, are leagued together against thine Anointed,
and are determined to prevent the accomplish- |
ment of thy purpose.
Verse 29. And, now, Lord, behold their threat-
enings]. It is not against ws, but against thee that
they conspire : it is not to prevent the success of
our preaching, but to bring to mought thy counsel :
the whole of their enmity is against thee, Now,
Lord, look upon it; consider this:
This reading Griesbach
And grant unto thy servants]. While we are
endeavouring to fulfil thy counsels, and can do
nothing without thee, sustain our courage that we
may proclaim thy truth with boldness and irre-
sistible power. - -
Verse 30. By stretching forth thy hand to heal]
Show that it is thy truth which we proclaim, and
confirm it with miracles, and show how highly
thou hast, magnified thy Son Jesus, whom they
have despised and crucified, by causing signs and
wonders to be wrought in his name.
Thy holy child Jesus.] Tov cºylov zratēog arov
should be translated thy holy SERVANT, as in ver.
25. Azété zratēo; a`ou, thy servant David, not thy
child David; the word is the same in both places.
Verse 31. The place was shaken] This earth-
quake was an evidence of the presence of God,
and a most direct answer to their prayer, as far
as that prayer concerned themselves. The earth-
quake proclaimed the stretched out arm of God,
and showed them that resistance against his coun-
sels and dcterminations 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 se-
cond part of their request, verse 29. A right
prayer will always have a right and ready answer.
Though these disciples had received the Holy
Spirit on the day of Pentecost, yet they were ca-
pable of larger communications: and what they
had then received did not preclude the necessity
of frequent supplies, on emergent occasions. In-
deed, 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 combined
and powerful foes. God gives grace for the time
being; but no stock for futurity, because he will
keep all his followers continually dependant on
himself.
With boldness.] II&yºri tº Bexoyºral ºria revety, to
all who were willing to believe, is added by D.E.
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 in a
65?
The disciples have
A. M.,4033, soul: *neither said any of them
& 3. that aught of the things which
891 tº he possessed was his own; but
they had all thing, common.
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 pos-
sessors of lands or houses sold them, and
CHAP. IV.
all things in common.
brought the prices of the things A.º.º.
that were sold,
35 ' And laid them down at the
apostles’ feet: * and distribution was made
unto every man according as he had need.
36 And Joses, who by the apostles was
surnamed Barnabas, (which is, being in-
terpreted, The son of consolation,) a Le-
vite, and of the country of Cyprus,
37 "Having land, sold it, and brought
the money, and laid it at the apostles’ feet.
An. Olymp.
§ciº
ach. 2.44–bch. 1, 3–s ch. 1.22—d Ch. 2.47.
- e Ch. 2.45.
--
f Ver. S7. Ch. 5. 2.-g Ch. 2.45. & 6. 1.-h Ver. 34. 35.
Ch. 5. 1, 2.
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 affec-
tions. Some MSS. add k at ovz hw 3 taxg4a is ey
avºrous ováegua, and there was no kind of difference
or dissention among them. This remarkable read-
ing is found in the Code:c Bezae, another of great
authority, E. two others, Ambrose, Bede, Cypri-
an, and Zeno. Diogenes Laertius relates of Aris-
totle, ego-h9etc, ºr eart pixo; ; being asked what
is a FRIEND P eqn, 212 ºv3.n duo arok, 22 ty, evoixova'a'
answered, ONE soul dwelling in Two bodies. This
saying has been justly celebrated: but what
would this wonderful philosopher have thought
and said, had he seen these disciples 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
witness] This power they received from the Holy
Spirit, who enabled them Azeya Ah Juvºº, 34, with
striking miracles, to give proof of the resurrection
of the Lord Jesus. For this is the point that was
p.” to be proved : that he was slain and
uried, 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 demonstrated
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 re-
ceived 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 xagus means favour, whether that be eviden-
ced by benevolence, or beneficence, or by both.
The favour of God is the benevolence of God; but
his benevolence is never exerted without the ex-
ertions of his beneficence. Hence the grace or fa-
vour of God, always implies a blessing or gift
from the hand of his mercy and power. The fa-
four or benevolence of men may exist without be-
neficence, because it may not be in their power to
communicate any gift or benefit, though they are
disposed to do it; or, 2dly. The persons who en-
joy 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 accompanied by his good work;
and every soul that is an object of his benevo-
lence, 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. Wither 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 priests, &c. were incensed against
Christ and Christianity, consequently the Chris-
tian poor could have no advantage of this kind;
therefore, by making a common stock for the pre-
sent necessity, the poor were supplied, so there
was none among them that lacked. This provi-
sion therefore of the community of goods, which
could be but temporary, was made both suitably
and seasonably. See Bishop Pearce, and see the
note on chap. ii. 44.
Verse 35. Laid—down at the apostles' feet
To show how cordially and entirely they parte
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 kingdom of heaven.
Verse 36. Joses] Or Joseph, as many excellent
MSS, read; but who he was, further than what is
here said, we know not.
Surnamed Barnabas] Or Barsabbas, accord-
ing to the Coptic. -
The son of consolation] rio; regaxxhoreo; ; as
zraganahaug, signifies eachortation, as well as con-
solation, and is indeed distinguished from the lat-
ter, 1 Cor. xiv. 3. The original name was proba-
bly N5) nn Bar naba, or sºn) -> 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
Acts xi. 23. And Barnabas Exhor TED 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 very 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 certainly might
make purchases any where in the country; 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 Jérusalem to the late
feast, and was there converted, he might have
sold his land in the island to some of his own coun-
653
* g.
The hypocrisy of Ananias
trymen, who were at Jerusalem at this time;
and so, being called to the work of the ministry,
continued to associate with the apostles, travel-
ling every where, and preaching the Gospel of
the kingdom of God... He was the constant com-
panion of St. Paul, till the separation took place
on account of John Mark, mentioned Acts xv.
36–39. - -
1. It 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 ad-
vantages; 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
#. of the Roman empire where they travelled.
ow admirably does God determine even the
place of our birth, and the bounds of our habita-
\
THE ACTS.
and his wife Sapphira.
tion! When under the influence of the grace of
Christ, every thing is turned to a man's advan-
tage. 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 P . . -
2. Some have said that ignorance is the mother of
devotion. Devotion and religion are both scanda-
lized by the saying. Enlightened piety has ever
been the most sincere, steady, and active. God
makes those wise who turn unto him; and by ex-
perimental 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. Ea:
quovis ligno JMercurius non fit : A blockhead
never did, and never can make a minister.
CHAPTER W.
The hypocrisy of Ananias and his wife Sapphira; and their awful death, 1–11. The apostles work many
miracles, and the church of God is increased, 12–16.
The high-priest and the Sadducees being incensed
against the apostles, seize and put them an prison, 17, 18. The angel of God delivers them, and commands
them to go to the temple, and proclaim the Gospel, 19, 20. The high-priest having gathered the council
together in the morning, sends to the prison to have the apostles brought before him, 21.
The officers
return, and report that they found the prison shut, and the watch set, but that the men had got out, 22, 23.
4 messenger arrives in the meanwhile, and says, that the apostles are preaching in the temple, 24, 25.
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
jrom the dead and ascension to the right hand of God, 29–32.
The council are confounded, and purpose
to slay the apostles, 33. Gamaliel gives them seasonable and prudent advice, 34–39. 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. They depart, rejoicing in their persecution, and continue to preach Jesus Christ, 41, 42. . . . t
A. M. cir. 4030. B%. a certain man named
A. D. cir. 30. º º º
An. Olymp. Ananias, with Sapphira
tr. CCII. 2. * o -
-º-º-t-t- his wife, sold a possession,
2 And kept back part of the price, his
wife also being privy to it, " and brought
a Ch. 4, 37.-b Numb. 30.2. Deut. 28. 21. Eccles. 5.4.
NOTES ON CHAPTER V.
Verse 1. But a certain man named Ananias]
Of these unhappy people we have no further ac-
count than what is recorded here. In reference
to birth, connexions, &c. their names are writ-
ten in the dust. The import of his name, nºn
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 pro-
fessed faith in Christ, with the rest of the disci-
ples. While all were making sacrifices for the
present uscessity, they came forward among the
rest, pretending to bring all the money they had
got for a possession, ºrnaa (of what kind we
know not) which they had sold. A part of this
price, however, they kept back, not being wil-
ling 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
further control over it, nor property in it; and
their pretence, that the money which they brought
was the whole produce of the sale, was a direct
lie in itself, and an attempt to deceive the Holy
a certain part, and laid it at the A. Mºciº 4.4.
2 A. D. cir. 30.
apostles’ feet. An. Olymp.
3 * But Peter said, Ananias, ºr °9′ +-
why hath “Satan filled thine heart "to lie
to the Holy Ghost, and to keep back
c Luke 22.3.−d Or, to deceive, ver. 9.
Spirit, under whose influence they pretended to
act. This constituted the iniquity of their sin.
Verse 3. Why hath Satan filled thine heart]
The verb rangoeuy, which we translate to fill,
Kypke has showed, by many examples, to signify,
to instigate, excite, impel, &c. and it was a com-
mon 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 influence and ma-
lice of an evil spirit. It is strange that, by the
general consent of mankind, sin against God has
been ever considered so perfectly unnatural, and
so evil 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 ; iſ there had been no
devil, as some wish, and perhaps feel it their in-
terest to believe; or if this devil had no influence
on the souls of men, Peter, under the agency of
the Holy Spirit, would not have expressed him-
self 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] ºf eva'aobal ºro IIyevac:
ro Aytov, to deceive the Holy Spirit. Every lie is
told with the intention to deceive, and they wished
to deceive the apostles, and in effect that Holy
654 &
Ananias and Sapphira
Aiºlº part of the price of the land 7
º § 4 Whiles it remained, was it
cir. Soº not thine own 2 and after it
was sold, was it not in thine own power?
why hast 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. º -
6 And the young men arose, "wound him
up, and carried him out, and buried him.
7 And it was about the space of three
hours after, when his wife, not knowing
what was done, came in.
8 And Peter answered unto her, Tell
me whether ye sold the land for so much?
CHAP. V.
his wife, struck dead. '
And she said, Yea, for so much. A. M. cir:4034.
9 Then Peter said unto her, *6.
How is it that ye have agreed ºf Cºlº.
together * to tempt the Spirit of the Lord?
behold, the feet of them which have bu-
ried 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 men came in, and found her
dead, and carrying her forth, buried her
by her husband. -
11 * And great fear came upon all the
church, and upon as many as heard these
things.
º: And " by the hands of the apostles
were many signs and wonders wrought
among the people; (# and they were all
a Wer. 10, 11.-b John 19. 40.-c Ver. 3. Matt. 4. 7.—d Ver, 5.
—e Ver. 5, Ch. 2. 43. & 19. 17.
f Ch. 2.48. & 14. S. & 19. 1 1. Rom. 15. 19. 2 Cor. 12. 12. Hebr.
2. 4.—g Ch. S. 1 1. & 4. 32.
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] Noaquqaağat
azro rh; right. The verb voo próely, voa pučea 621,
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 public pro-
perty; as it was for this purpose alone that the
sale was made.
Verse 4. Whiles it remained, was it not thine
own 2] See the note on ver. 2. and see that also
on chap. ii. 44.
Verse 5, Fell down, and gave up the ghost]
IIeroy, ºfte-ºwäe, falling down, he expired, breathed
his last; “Gave up the ghost” is a very impro-
per 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 magnitude, 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 call-
ed the discernment of spirits, the apostles 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 lºind, which required considerable bodily
exertion.
Buried him.] This was on the same day on
which he died. It was a clear case, that he was
dead : and dead by a judgment of God, that
TVould 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. º
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 been not a little
agitated ; and most seem inclined to hope that
though their sin was punished by this awful dis-
play of the divine judgment, that mercy was ex-
tended to 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 temporal death, or the death of the body,
while mercy was extended to the soul. It was
right in this infant state of the church, to show
God's displeasure against deceit, fraud, and hypo-
crisy; 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 re-
pentance, might have led them to hardness of
heart, 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 seve-
rity of God, must expect much sorer punishment,
if with such an example before their eyes, they
should presume on the mercy of their Maker: this
| would be doing evil that good might come : and
the perdition of such would be just.
Verse 11. Great fear came upon all the church]
This judgment answered the end for which it was
inflicted; a deeply religious fear occupied every
mind: and hypocrisy and deception were banished
from this holy assembly. On the word Church,
see the observations 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. Uni-
ted by . kinds of fellowship; 5. And disciplined
} }: exemplary punishment of hypocrites. See
OCLC/.
Verse 12. By the hands of the apostles] . This
verse should be read with the 15th, to which it
properly belongs.
Solomon’s Porch. See the note on John x. 23,
655
Great and striking miracles
A. M. cir. 4084, with one accord in Solomon’s
A. D. eir. 30. -
An. Olymp. orch.
cir 99% 13 And * of the rest durst no
man join himself to them : * but the peo-
ple magnified them.
14 And believers were the more added
to the Lord, multitudes both of men and
women.) º
THE ACTS.
are wrought by the apostles.
15 Insomuch that they brought A; Meir 4034.
forth the sick “into the streets, X: 6.
and laid them on beds and -* ***.
couches, "that at the least the shadow of
Peter passing by, might overshadow some
of them. -
16 There came also a multitude out of
the cities round about unto Jerusalem,
a John 9. 22. & 42. 12. & 19. 38.-b Ch. 2. 17. & 4. 21.
Verse 13. And of the rest durst no man join
himself to them]. Who were these called the rest,
ºrtop AGlºray : r. Lightfoot thinks the 120 are
intended, of which he supposes Ananias to have
been one; who all seeing 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 different sects, who
entertained widely different opinions on various
articles. The apostles adopted none of these jar-
ring sentiments, and none of the different sects
dared to join themselves to them neither Phari-
sees, sº. 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 teach-
ing 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.
6. That he sent down the gift of the Holy Spirit.
7. That he ever appeared in the presence of God
for them. 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 arti-
cles, of the truth of which they had the fullest
evidence.
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
himself 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 them on
beds and couches, &c. &c.
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 na-
tural order in which they should be placed.
That—the shadow of ºr passing byl I can-
56
c Or, in every street.—d Matt. 9. 21. & 14, 36. Ch. 19. 12.
not see all the miraculous influence here, that
others profess 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 Pe-
ter 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 probably now declining, and consequent-
Iy the shadow lengthening,) they should be healed
by the shadow of the man, passing over them, in
whose person such miraculous powers were lodg-
ed. But it does not appear that the persons who
thus thought and acted, were of the number 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
actuallycured all on which it was projected, argues
from this precarious principle in favour of the
wonderful efficacy of relics f for says he, “if the
shadow of a saint can do so much, how much
more may his bones or any thing that was in con-
tact with his person, perform 2'. 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 bones, &c. 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 necessarily produces the
miraculous healing, as they suppose the shadow
of Peter to have done. I think there is not suffi-
cient evidence here that Peter's shadow healed
any one, though the people thought it could; but
allowing 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 in-
fluence Inay be conveyed. 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 infirmi-
tatibus suis, a Greek MS. (E.) has nearly the
same words, zzt fiva'8wouy awo ºraan; 276eystºs is
eixoy, and that they might be freed from all the
injirmities which they had : a few other MSS.
agree in the main with this reading. . .
Verse 16. Sick folks, and them which were
wered with unclean spirits]. Here it is evident
that sick people are distinguished from those who
were vexed with unclean spirits; and therefore
The apostles imprisoned,
*Hºº bringing "sick folks, and them
© • Clſ. e e & -
A. oºm; which were vexed with un-
-** ***- clean spirits: and 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 “indignation,
a Mark 16. 17, 18. John 14. 12.-b Ch. 4, 1, 2, 6.
- - c Or, envy.
CHAP. V.
are released by an angel,
18 "And laid their hands on **ś.
the apostles, and put them in An olymp.
the common prison. sir.com.a.
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 ‘all the words of this life.
a Luke 21, 12.—ech. 12.7 & 16, 26–John 5, 68. & 17.3.
- - 1 John 5, 11.
they were not one and the same thing. The same
distinction is made Matt. iv. 24. x. 1. Mark i. 32,
34. xvi. 17, 18. and Luke iv. 40, 41. and vii. 21.
Verse 17. The high-priest—and—the sect of the
Sadducees], Aipsque roy a 243 ovkauay, of the heresy
of the Sadducees. In this place as well as in seve-
ral others, the word aipaque, 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 designated by it. It sig-
nifies a sect or party, whether good or bad, distin-
guished from any other sect. Aipta us, heresy, comes
from aipew, I choose, and was anciently applied
to the different sects of the heathen philosophers,
the members of each sect, having chosen their
own in preference to all the others. It has been
applied among ecclesiastical writers, in the same
way; when a man chooses one party of Christians
in preference 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 bad
meaning to this innocent word, and then apply it
to all those who can neither credit her transub-
stantiation, depend on her purgatory, nor worship
her relics. A heretic, in her acceptation, is one
who is not a Papist, and because not a Papist,
utterly out 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 Naša pºtaſy aipeauc, the heresy of the JWaza-
renes, chap. xxiv. 5. and it was after the way
which the persecuting Jews called heresy, that
St. Paul and the rest of the apostles, worshipped
the God of their fathers, ib. ver. 14. and it was
according to the ‘strictest HEREsy in the Jewish
church, axpages arby wipeauv, that St. Paul lived,
before his conversion, chap. xxvi. 5. and we find
from chap. xxviii. 22. that the whole church of
Christ was termed this heresy, ravºrhº aipeg gag,
chap. xxviii. 22, and this by persons who intended
no reproach, but wished simply to distinguish the
Christians from scribes, Pharisees, Sadducees, &c.
Heresy therefore, in its first acceptation, signifies
simply a choice: afterward it was applied to de-
signate 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 accre-
Vol. I. 33 )
*
*
dited from heaven. . Thus, when the people, now
called Protestants, began to examine their creed
according to the Holy Scriptures, and in conse-
quence of this examination, left out auricular con-
fession, indulgences, the priest's power to forgive
sins, adoration of saints, angels, and relics; purga-
tory, and the doctrine of transubstantiation, be-
cause they could not find them in the word of God;
the Papists called them heretics, by which they
meant, in opposition to the meaning of the word,
persons holding damnable errors; and as such, they
persecuted, burnt, and destroyed them wherever
they had power. Now be it known to these per-
secutors, that the Protestants still choose to reject
opinions and practices which they know to be un-
scriptural, absurd, and superstitious; and which
they have a thousand times demonstrated to be such;
and on this ground, may they still be HERET1cs :
Were filled with indignation] Zhaow, with zeal.
Zhaos, from Čea, to be hot, and Aa or Atay, very
much, signifies a vehement affection or disposition
of the mind, which, according to its object, is
either good or bad; laudable or blameable. Its
meaning in this place is easily discerned; and not
improperly translated indignation, in our version.
We need not be surprised that the Sadducees were
jilled with indignation, because the apostles pro-
claimed the resurrection of Christ; and through
that, the general resurrection, which was diame-
trically opposed to their doctrine; for they denied
the possibility of a resurrection, and believed not
in the being of either angel, or spirit; nor did
they allow of the existence of a spiritual world.
See on chap. iv. 2.
Verse 18. Put them in-the common prison.] It
being too late in the evening to bring them to a
hearing. To this verse the Codea. Bezae adds kat
erogevön is exactor, as Ta láia, 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 confidence of the apostles, by showing then
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 follow-
ers, and attempting to prevent them from preach-
ing the Gospel. This was another warning gra-
ciously 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
doctrines of life eternal, founded on the word,
death, and resurrection of Christ Jesus. This is
another periphrasis for Gospel. Go to the temple,
the most public place : and speak, to the people,
who come there to worship according to the law,
the words of this life; the whole doctrine of sal-
vation 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 immor.
tality to light. -
- 657
They are brought before
*:::::::: 21 And when they heard
Tº on... that, they entered into the
-** **- temple early in the morning,
and taught. “But the high-priest came,
and they that were with him, and called
the council together, and all the senate of
the children of Israel, and sent to the pri-
son to have them brought.
22 But when the officers came, and
found them not in the prison, they re-
turned and told, -
23 Saying, The prison truly found we
shut with all safety, and the keepers
standing without before the doors: but
when we had opened, we found no man
within.
24 Now when the high-priest and "the
captain of the temple and the chief priests
heard these things, they doubted of them
whereunto this would grow.
25 Then came one and told them, say-
ing, Behold, the men whom ye put in
THE ACTS.
the council, and examined.
prison are standing in the tem- ºr
ple, and teaching the people. Mºoi.
26 Then went the captain ºr 991.3.
with the officers, and brought them with-
out violence: “ for they feared the peo.
ple, 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, -
28 Saying, "Did not we straitly com-
mand you that ye should not teach in this
name 2 and, behold, ye have filled Jerusa-
lem with your doctrine, * and intend to
bring this man’s ‘blood upon us.
29 T Then Peter and the other apostles
answered and said, “We ought to obey
God Father 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
* Ch. 4, 5, 6–b Luke 22.4. Ch. 4, 1–c Matt. 21. 26.-d Ch.
4. 18.-e Ch. 2. 23, 36. & 3. 15. & 7. 52—f Matt. 23. 35. & 27.
25.-É Ch. 4. 19.-h Ch. 8.13, 15. & 22, 14.
i Ch. 10.89. & 13.29. Gal. 8, 13. 1 Pet. 2, 24.—k Ch. 2.33,36.
Phil. 2. 9. Hebr. 2. 10. & 12. 2.—l Ch. S. 15.-n Matt. 1. 21.-
n Luke 24. 47. Ch. 3. 26. & 13. 38. Eph. 1. 7. Col. 1. 14.
Verse 21. Called the council together] Xuve-
&gtov, the Sanhedrim, all the senate; rhy yngowa way,
the elders, or what we would call the aldermen.
How these differed from the ºrgaa/3vreguov, presby-
tery, 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 ap-
i. they were alone in possession of the keys;
low much must this have increased their astonish-
ment when they found that the doors were notbro-
feen open, the guards properly 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 doubted of them whereunto this
would grow] #. did not know what to think
of the apostles, whether they had saved them-
selves 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
messenger surprised them with the information,
that the very men whom they had imprisoned the
preceding night, were standing in the temple and
teaching the people !
Verse 26, Brought them without violence] On
receiving the information mentioned above, pro-
; officers were sent to seize, and bring them
efore the council. The officers on reaching the
temple, found the multitude gladly receiving the
doctrine of the apostles; and so intent on hearing
all the words of this life, that they were afraid to
show any hostility to the apostles, lest the people
should stone them: we may therefore 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, trusting in the
Lord their God.
Verse 28. Did not we straitly command you] ov
ºragayyaxtº raghy yetxºey, with commanding did
we not command you ; another proof of the accu-
racy and fidelity of St. Luke, who seems always
to give every man's speech as he delivered its not
the substance, but the very words. See chap. iv. 17.
JNot teach in this name] That is, of JESUS,
as the Christ or JMessiah. His saving name, and
the doctrines, connected with it, were the only
theme and substance of their discourses. -
Intend to bring this man's blood upon us...] You
speak in such a way of him to the people, as to
persuade them that we have crucified an innocent
man; and that we must fall victims on the ac-
count to the Divine vengeance, or to the fury of
the people, whom by your teaching, you are ex-
citing 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 de-
sire 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 coun-
cil might at once see, that they º: Il Q
strange God; and that he who so highly honoured
the patriarchs, Moses, and the prophets, had yet
more highly honoured Jesus Christ in raising him
from the dead, and seating 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, ch.
iv. 10–12, where see the notes.
Verse 31. Him hath God evalted 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 from the dead, and raised his
human nature to the throne of his glory. Instead
of Jºž12, the right hand, the Codex Bezae has 36:1.
to glory.
658?
Gamaliel's prudent advice
*º to give repentance to Israel,
- b • Cll's & : º º - w
An olym. and forgiveness of sins.
-** *** - 32 And * we are his witnesses
of these things; and so is also the Holy
Ghost, * whom God hath given to them
that obey him.
33 T. “When they heard that, they were
cut to the heart, and took counsel to slay
them. - -
34 Then stood there up one in the coun-
cil, a Pharisee, named “Gamaliel, a doc-
€HAP. V.
to the council.
tor of the law, had in reputa: Aºi.
tion among all the people, and ºğ
commanded to put the apos-
tlés forth a little space;
35 And said unto them, Ye men of Is-
rael, take heed to yourselves what ye in-
tend 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 hun-
dred, joined themselves: who was slain;
An. Olymp.
cir. &#".
a John 15. 26, 27.-b Ch. 2, 4 & 10.44.
.A. Prince] The leader or director in the way.
See the notes on chap. iii. 15, & 19.
Jind a Saviour] Xarnea, a deliverer or preser-
ver. The word garng comes from a wo, to save,
deliver, preserve, escape from death, or 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 connexion with him,
that we are preserved blameless and harmless,
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.
Forgivenessº, sins...], Aqeels tº #4agray, the
taking away of sins. This is not to be restrained
to the mere act of justification ; it implies the re-
moval of sin, whether its power, guilt, or impu-
rity, be considered. Through Jesus we have the
destruction of the power, the #. of the guilt,
and the cleansing #. the pollution of sin. And
was Jesus Christ exalted a Prince and a Saviour
to give repentance and remission of sins to IshA-
EL then none needs despair. If such as were
2now 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, JUDAs himself was a saint.
The two words in italics, in this text, to be,
are impertinently introduced; it reads much bet-
ter without them. - -
Verse 32. We are his witnesses] The word
avrov, his, is omitted by A.D. and several others of
good note; the Syriac, all the Arabic, JEthiopic,
and Vulgate. It does not seem to be necessary.
Of these things}. Toy fingwaray roviray, of these
transactions; i.e. of Christ's life and miracles, and
of your murderous proceedings against him.
Jind 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 en-
abled to give irresistible witness of our Lord's
resurrection.
To them that obey him.] We obey God, not you;
and therefore 3. 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 pro-
portion as a man who has received the first influ-
ences 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 in-
creased in his soul.
c Ch. 2. 37. & 7. 54.—d Ch. 22. 3.
Verse 33. They were cut to the heart] Augarpt:
ovro, literally, they were sawn through, from 312,
through, and arpio, 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 con-
sciences, in the first feelings of their malice and
revenge, they thought of destroying the persons
who had witnessed their nefarious conduct.
Verse 34. A Pharisee, named Gamaliel, a doc-
tor of the law] “This,” says Dr. Lightfoot, “was
Rabban Gamaliel º: : commonly, by way
of distinction, called Rabban Gamaliel the elder.
He was president of the council after the death
of his own father Rabban 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 yok, odi-
Jaazaxoc, a doctor of the law, because he was one
that kept and handed down the Cabala received
from Mount Sinai. He died 18 years before the
destruction of Jerusalem, his son Simeon suc-
ceeding him in the chair, who perished in the
ruins of the city.” Though probably no favourer
of Christianity, yet for a 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 to do] Tº as axare
argara ety, what ye are about to do, they had alrea-
dy intended to destroy them; and they were now
jº, to do it.
Verse 36. Rose wp 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 person spoken of here by
Gamaliel. Every circumstance as related by
Josephus agrees well enough with what is reſer-
red to here, except the chronology; for the Thew-
das 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 reconcile the historian and the evan-
gelist, when it is very probable they speak of dif-
ferent transactions. Bishop Pearce thinks “the
whole difficulty will disappear if we follow the
opinion of Abp. Ussher, who imagined that Luke's
heudas 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. X.
of the same chapter. That Theudas and Jūdāº
x *
659
The voice of Gamaliel
ºf and all, as many as “obeyed him,
*6... were scattered, and brought to
An. 9 ſing:
tº 98" & nought.
37 After this man rose up Judas of Ga-l
lilee in the days of the taxing, and drew
away much people after him: he also
perished; and all, even as many as obey-
ed him, were dispersed. ||
38 And now l say unto you, Refrain
from these men, and let them alone: "for
THE ACTS.
agreed to by the council.
if this counsel or this work be A. M. cir. 4034.
e • . A. D. cir. 30.
of men, it will come to nought: An oi.
cir. CCII. 2.
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. -
a Or, believed.—b Prov. 21.80. Isai. 8, 10. Matt. 15. 13.−c Luke
21. 15. 1 Cor. 1. 25.
might be names for the same persons, 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 i. is in
Matt. iii. 18. called Thaddeus ; and in Matt. x.
3. is also called Lebbeus. This apostle having the
names Judas and Thaddeus and Lebbeus given to
him, two of these must have been the same; be-
cause no Jew had more than two names, unless
when a patronymic name was given to him, as
when Joseph surnamed Justus, was called Bar-
sabas, i. e. the son of Saba. It is no unreason-
able thing to suppose, that Thaddeus and Theudas
are the same name; and that therefore the per-
son 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 consequence: it is mentioned by Ga-
maliel in a careless way, and St. Luke, as we
have already seen, scrupulously 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 an-
swered this end most amply ; and certainly we
have no further concern with Gamaliel or his
Story. - - - -
Hasting himself to be somebody] Aeyov eval
riva autoy, saying that he was a great personage,
i. e. according to the supposition of Bp. Pearce,
setting himself up to be king of the Jews, see the
preceding note. After tavroy, himself, ºyay,
great one, is added by several very respectable
SS. and Versions. -
Verse 37. Judas Å. Galileej Concerning Judas
of Galilee Rabbi Abraham in Jucasin, fol. 139.
writes thus, “In this time there were three sects:
for besides the Pharisees and Sadducees, JUDAs
if GALILEE began another sect, which was called
Essenes. They caused the Jews to rebel against
the Romans, by asserting that they should not
obey strangers; nor call any one lord (or gover-
nor,) but the holy blessed God above.” Rabbi
Abraham makes a mistake here: the Essenes ex-
isted long before the days of Judas of Galilee;
but it is very possible that he might have been
one of that sect. Josephus mentions the insur-
rection made by Judas of Galilee, Ant, lib. xviii,
cap. 1. and says it was when Cyrenius was gover.
nor of Syria: see the note on Luke ii. 2. Bishop.
Pearce supposes that there were two arcypaqai;
taxations or enrolments; and that the one men.
tioned here took place ; §years after that men-
d Ch. 7. 51. & 9.5. & 23.9.-e Ch. 4. 18.—f Matt. 10. 17. & 23.
34. Mark 13. 9.
tioned in Luke ii. He observes also, in conformity
with the note on the preceding verse, that the
Judas mentioned here, was not only different from
that Judas or Theudas speken of before, but that
his pretence for rebellion was different: the for-
mer wished to have the empire of Judea ; the
latter only maintained that it was base and sinful
to obey a heathen governor. -
Verse 38. Refrain from these men]. Do not
molest them, leave them to God: for if this coun-
sel and work be of man it will come to nought,
like the rebellion 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, wihl vindicate his injured honour,
and avenge himself. -
Verse 39. But if it be of God, ye cannot over-
throw it] Because his counsel cannot fail; and his
work cannot be counteracted. If he be deter-
mined that this doctrine shall prevail, it is vain
for us to attempt to suppress it.
Lest haply ye be found—to fight against God.]
Mmºrore x at 060A, azot ::". Some have thought
that they saw a parallel to these words in the
speech of Diomede, when seeing JMars associated
with Hector, oppose the Grecians, he judged fur-
ther opposition vain, and desired his troops to re-
tire from the battle,
Tº 3’aust raga eic ye Beav, 33 acrycy agavves'
Kai wuy & raga kºivos A P M s, 3gorº avág, souraç.
Axxx ºpos T goals reºrga ºkºgyou arey orta'aw
Eikers, &nd's 6 to t c & eyeatyekey tºu & 2 × < a. 82 r.
. Iliad. lib. v. 603.
Protected always by some power divine;
And Mars attends this moment at his side
In form a man. 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 further to
imprison them; but their malevolence could not
be thus easily satisfied; and therefore they beat
them, probably, gave each of them thirty-nine
stripes, and having commanded 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 prevailed,
they must come to nought. It was a wise saying
of the popish bishops in the time of Queen Mary:
If we do not put down this PRINTING, it will put
ws down. They laboured to put down the print-
ing, but they could not; and under God the
printing, by exposing the wickedness of their
doctrine and practices, and especially by multi-
The daily employment of
*** 41 T And they departed from |
%. oº:: the presence of the council,"re-
Sir Cºll: * joicing that they were counted
worthy to suffer shame for his name.
CHAP. VI.
the primitive disciples.
42 And daily "in the tem- *...*
& . D. cir, 30.
ple and in every house, “they ºn. §.
CCII. 2
ceased not to teach and preach ºf 89.3
Jesus Christ. -
a Matt. 5. 12. Rom. 5. S. 2 Cor. 12, 10. Phil. 1. 29. Hebr. 10.
plying copies of the New Testament, did most
effectually put them down. -
Verse 41. Rejoicing that they were counted wor-
thy, &c.] The whole verse may be read thus:
But they departed rejoicing from the presence of
the Sanhedrim, because they were deemed worthy
to be dishonoured on account of THE NAME. The
word avºrov, his, is omitted by ABCD. several
others, Erpen's Syriac, and the Coptic. THE
NAME, tºº, by this time, distinguished 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 I can recollect, appears even
in the choicest saints, under the Old Testament
dispensation. Some of them fretted and mourned,
and sometimes even murmured; some merely pos-
sessed their souls in patience : Christians exulted
and triumphed in the God of their salvation. This
is no mean proof of the additional light and evi-
.dence 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 public, and
to help others to make a profitable use of the
34. James 1. 2. 1 Pet. 4. 13, 16.-b Ch. 2. 46.-c Ch. 4, 20, 29.
practice. Every man that professes Christianity,
should in this respect also, copy their conduct:
nor can any man be considered to have any reli-
gion, 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] Far
from desisting, they became more zealous, yea,
incessant in their work. They took advantage of
the public assemblies in the temple, as well as of
all private opportunities, to teach all the truths of
their holy religion; and to preach, proclaim Jesus
as the only Messiah, that The 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 termi-
mate in their ruin. They loved their Master, they
loved his work, they loved their thankless coun-
trymen, they loved their present wages, persecu-
tion and stripes; and hated nothing but their own
lives! These men were proper persons to be em-
ployed 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.
gffairs 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 dea-
cons becomes very eminent, and confounds various Jews of the synagogues of the Libertines, &c. 8–10.
They suborn false witnesses against him, to get him put to death, 11–14. He appears before the council
£cith an angelic countenance, 15. -
A. M. cir. 4035.
A. D. cir, 31.
An. Olymp.
cir. CCII. 3.
ND in those days, “when
A the number of the disci-
ples was multiplied, there arose
* Grecians A. M. cir. 4085.
A. D. cir. 31.
a murmuring of the "G
against the Hebrews, because ºn of .
their widows were neglected ºr º-
a Ch. 2.41. & 4. 4. & 5. 14. Ver. 7.
b Ch. 9. 29. & 1 tº 20
NOTES ON CHAPTER VI.
Verse 1. A murmuring of the Grecians against
the Hebrews] Those who are here termed Gre-
cians, 'Exxhvia rat, or Hellenists, were Jews who
sojourned now at Jerusalem, but lived in coun-
tries 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 lan-
guage, a sort of Chaldaio-Syriac.
It has been remarked that Greek words ending
in tarns, imply inferiority. ‘Exxhves, Hellenes, was
distinguished from EAAhvarai : the former impl
pure Greeks, native Greeks, who spoke tha Greek
tongue in its purity ; and the latter, Jews or
others sojourning among the Greeks, but who
spoke the Greek language according to the He-
brew idiom. Pythagoras divided his disciples into
two classes; those who were capable of entering
into the spirit and mystery of his doctrine, he
called IIv82) ogetot, Pythagoreans: those who were
of a different cast he termed IIv82) ogia Tau, Py-
thagorists, the former were eminent, and worthy
of their master; the latter only so so. The same
distinction is made between those called Arrizovº,
and Artuztarzº, Attics and Atticists; the pure
and less pure Greeks, as between those called
Eaxhva; and Exxhwarze, Hellenes and Hellenists,
pure Greeks and Graecising Jews. See Jambli-
cus De Wit. Pyth. cap. 18., and Schoettgen 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 ministration—that they
either had not their proportion, or were not duly
served, the Palestine Jews being partial to those
of their own country. This shows that the com-
;6;
The twelve apostles counsel the
*::::::: "in the daily ministration.
An. Olymp.
-****— the multitude of the 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
THE ACTS.
2 Then the twelve called
disciples to choose seven deacons.
among you seven men of ho- A Mºirº5.
l * - A. D. cir. 31.
nest report, full of the Holy An ol.
Ghost and wisdom, whom we —tº º
may appoint over this business.
4 But we "will give ourselves continu-
ally to prayer, and to the ministry of the
word.
a Ch. 4. S5.—b Exod. 18. 17.
c Deut. i. 13. Ch. 1. 21. & 16, 2. 1 Tim. 3. 7.—d Ch. 2, 42.
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, impracticable. The apostles, hearing of
this murmuring, came to the resolution men-
tioned below. - -
Verse 2. It is not reason] Ouz agea row gott, it
is not pleasing, proper, or fitting, that we should
beave the word of God, that we should give up our-
selves, or confide to others, the doctrine of salva-
tion 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. W....}...". gye out among you
seven men] Choose persons in whom ye can all
confide, who will distribute the provisions impar-
tially, 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 superin-
tendent for these widows, &c. for each day of the
2ceek.
Of honest report] Magrugovºsyove, persons to
whose character there is authentic testimony, 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 sancti-
fied, and endued with those graces which consti-
tute the mind that was in Christ.
.And wisdom] Prudence, discretion, and econo-
my; for mere piety and uprightness could not be
sufficient, where so many must be pleased, and
where frugality, impartiality, and liberality, must
ever walk hand in hand.
Whom we may appoint] Instead of war zoºrn-
a wººey, we may appoint, caragºrnoogasy, 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] TIgoaxagºrsena oºzey, 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 retained without an increase; and for this in-
grease they must make prayer and supplication,
depending continually on their God.
JMinistry of the word] Alazovia row Aoyov, the
deaconship of the word. The continual procla-
mation 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, *. came to the Chris-
2
º
tian from the Jewish church. Every synagogue
had at least three deacons, which were called
Dºbyne parnasim, from bind parnes, to feed, now-
rish, support, govern. The prºp parnas, or dea-
con; 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 judg-
ment in things both sacred and civil. The ºr
chazan, and wow shamash, were also a sort of
deacons. The first was the priest's deputy; and
the last was, in some cases, the deputy of this de-
puty, or the subdeacon. In the New Testament
the apostles are called deacons, 2 Cor. vi. 4. Eph.
iii. 7. Coloss. i. 23. see also 2 Cor. xi. 15. Christ
himself, the shepherd and bishop of souls, is called
the deacon of the circumcision, Aayo de Xgusov
Ingouy diazovoy yeyevnaðat reguroanç. 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, ãº. or those whom
we call deacons. Some remark that there were
two orders of deacons : 1. Atazovo, rhº ºrgaześnº,

| deacons of the TABLE, whose business it was to
take care of the alms collected in the church, and
distribute them among the poor, widows, &c., 2.
Atakovo, rou Aoyov, deacons of the word, whose bu-
siness 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 dispersed, 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 himself entirely to
preaching of the word, see chap. viii. 4, &c., In,
the primitive church, it is sufficiently evident that
the deacons gave the bread and wine in the eu-
charist to the believers in the church; and car-
ried it to those who were absent. Just. Jºlar.
Apoll. ii. p. 162. they also preached, and in some
cases administered baptism. See Suicer on the
words Atakovos, Knguaga, and Barrio Azz: , But it
appears they did the two last by the special autho-
rity of the bishop. In the ancient Roman church,
and in the Romish church, the aumber of sever,
deacons, in imitation of those appointed by the
apostles, was kept up; and in the council of Neo:
coesaraea it was decreed that this number should
never be exceeded even in the largest cities;
vide Concil. JYeocossar. Canon. xiv. Other church-
es varied this number; and the church of Con-
stantinople had not less than one hundred. Dea-
cons were ordained by the bishops, by imposition
of hands. No one was ordained deacon till he
was twenty-five years of age, and we find that it
was lawfuſ for them to have wives. See Suicer
under the word Atakoyos, and see the note on
Matt. xx. 26.
In the church of England, (the purest and near-
est to the apostolic model in doctrine and disci-
pline of all national churches,) a deacon receives
ordination by the imposition of the hands ºf.
bishop, in consequence of which he can preach.
wº
The names of
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5 || And the saying pleased
'...o.º. the whole multitude: and they
eit * * chose Stephen, "a man full of
faith and of the Holy Ghost, and " Philip,
and Prochorus, and Nicanor, and Timon,
CHAP. VI.
those deacons.
|and Parmenas, and • Nicolas *.*.*.
. D. cir. 31.
An. Olymp.
a proselyte of Antioch : -
cir. CCII. 3.
6 Whom they set before the
apostles; and "when they had prayed,
“they laid their hands on them.
(A Ch. 11. 24.—b Ch. 8 5, 26. & 2] - 8.—c Rev 2. 6, 15.-d Ch. 1. 24.
*—
e ... h. 8. 17. & 9. 17. & 13. 3. i ‘i’ m. 4. 1.4 & 5. 22. A Tim. 1. 6.
assist in the sacrament of the Lord's supper, and
in general perform any sacred office except con-
secrating the elements, and pronouncing the ab-
solution. 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 Can-
terbury. There were deaconesses both in the
apostolic and primitive church, who had princi-
pally the care of the women; and visited and mi-
mistered to them in those circumstances in which
it would have been improper for a deacon to at-
tend. They also assisted in preparing the female
candidates for baptism. -
At present, the office for which the seven dea-
cons were appointed, is, in the church of England,
filled by the church-wardens 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. º
JNicolas 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 proselyte of the gate, the Jews
could not have associated with him. On the word
roselyte, see the note on Exod. xii. 43. As this
is the only proselyte mentioned here, we may
presume that all the rest were native Jews. From
this Nicolas, it is supposed that the sect called
JNicolaitans, mentioned Rev. ii. 6, 15. derived
their origin. Dr. Lightfoot doubts this, and rather
inclines to derive the name “from Nºon, nicola,
let us eat together; those brutes encouraging each
other to eat meats offered to idols, like those in
Isai. xxii. 13. who said, let ws eat flesh, and drink
wine,” &c. Both Irenceus and Epiphanius derive
this sect from Nicolas the deacon. Clemens Aler-
andrinus gives this Nicolas a good character, even
while he allows that the sect who taught the com-
munity of wives, pretended to derive their origin
from him. See on Rev. ii. 6. -
Verse 6. And when they had prayed] Instead
of kal, and, the Codex Bezae reads oriver, who,
referring 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 success-
ful in it. And when they had done this, they laid
their 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
rected them, ver. 3. to choose those persons whom
they deemed best qualified according to the cri-
terion 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
Ziecessity that there should be more helpers in this
blessed work. 2. The apostles called the disciples
together, that they might consider of this neces-
sity, 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 relative, or
best beloved friend; but such as were of homest
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, imploring 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 evi-
dent they did not get their commission merely to
serve tables, but to proclaim, in connearion with,
and under the direction of the apostles, the word
of life. Let no man say, that any of the things
here enumerated was unnecessary; and let no
church pretend or affect to do without them. 1.
No preacher or minister should be provided 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 neces-
sity of a holy life, whose moral character cannot
bear the strictest 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 reason to believe that he is
moved thereto by the Holy Ghost. 5. Let those
who have the power to appoint, see that the per-
son be a man of wisdom, i.e. sound understand-
ing; for a witling or a blockhead, however up-
right, will never make a Christian minister: and
that he be a man of prudence, knowing how to di-
rect 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, pre-
sume to authorize such a person, though in every
way qualified to preach the Gospel; for even the
120 primitive disciples did not arrogate this to
themselves. 7. Let the person be brought to
those to whom God has given authority in the
e |'church; and let them, after most solemnly in-
knew their own members best, the apostles di-
voking God, laytheir hands upon him? according
to the primitive and apostolic plan, and thus de-
vote him to the work of the ministry. 8. Let
such an one from that moment consider himself
the property of God and his church, and devote
all his time, talents, and powers, to convert Sin-
ners, 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 amºdor of Christ.
663
&
Stephen disputes with the
& 7 T And a the word of God
*o. increased; and the number of
* 88tº the disciples multiplied in Je-
rusalem greatly; and a great company "of
the priests were obedient to the faith.
8 T And Stephen, “full of faith and
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CHAP. VI.
Libertines, Cyrenians, &c.
M. cir. 4035.
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An. Olvimp.
cir. CCII.3.
jpower, did great wonders and A.
miracles among the people.
| 9 Then there arose certain -
of the synagogue, which is called the sy-
nagogue of the “Libertines, and Cyre-
nians, and Alexandrians, and of them of
Y!
a Ch. 12. 24. & 19, 20. Col. 1. 6.-b John 12.42.
c Gal. 5. 6-d Ch. 22. 28. Ch. 13. 45. & 17. 18.
Verse 7. The word of God increased] By such
preachers as the apostles and these deacons, no
wonder the doctrine of God increased, became
widely diffused and generally known; in conse-
quence of which the number of the disciples mus:
be greatly multiplied: for God will ever bless his
own word, when ministered by those whom he
has qualified to proclaim it. e
.4 great company of the priests were obedient to
the faith..] This was one of the greatest miracles
wrought" 3. the grace of Christ: that persons so
intent on the destruction of Christ, his apostles,
and his doctrine, should at last espouse that doc-
trine is astonishing; and that they who had with-
stood the evidence of the miracles of Christ should
have yielded to the doctrine of his death and re-
surrection, is worthy 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 preach-
ing of Christ dying for their offences, and rising
again for their justification.
Instead of ‘Isgaay, priests, a few MSS. and the
iac, read Iovázuoy, Jews; for the copyists
seem to be struck here with two difficulties. 1.
That such persons as these priests could be con-
verted. , 2. That the word oxxos, 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 altered
the text by conjecture; and by putting a comma
after oxxos, and a kat before toy isgaay, 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 ex-
edient, which is not recommended by the evi-
ence of a single MS. or Version. 1. The grace
of Christ Jesus can save even a murderous Jew-
ish priest; his death is a grand atonement for all
crimes, and for the worst of sinners. 2. In the
twenty-four courses of priests, there was not a
7multitude merely, but multitudes; indeed the
number of ecclesiastics at Jerusalem was enor-
mous. 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 faith, rus-so; ; 2 apiros, grace, is the read-
ing 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 cre-
dence to the promises of his Lord : he was full of
grace; receiving the fulfilment of those promises,
he enjoyed much of the unction of the Divine
Spirit; and much of the favour of his God; and in
consequence, he was full of power, Juvageac, of the
divine energy, by which he was enabled to work
great wonders and miracles among the people.
Verse 9. The synagogue—of the #ine,
&c.], That Jews and proselytes from various
countrieśhad now com. º to Jerusalem to bring
- ;4
* . . .
offerings, and to attend the feast of Pentecost, we
have already seen, chap. ii. The persons men-
tioned here, were foreign Jews, who appear to
have had a synagogue peculiar to themselves at
Jerusalem, in which they were accustomed to
worship when they came to the public festivals.
Various opinions have been entertained con-
cerning the Libertines mentioned here : Bishop
Pearce's view of the subject appears to me to be
the most correct.
“It is commonly thought, that by this name is
meant the sons of such Jews as had been slaves,
and obtained their freedom by the favour of their
masters; but it is to be observed, that with these
Libertines, the Cyrenians and Alexandrians, are
here joined as having one and the same syna-
gogue for their public worship. And it being
known that the Cyrenians (ch. ii. 10.) lived in
Lybia, and the Alexandrians in the neighbour-
hood of it: it is most natural to look for the Li-
bertines too in that part of the world. Accord-
ingly we find Suidas, in his Lexicon, saying upon
the word Aić'spriyot, that it is ovog, a row ºvsc, the
name of a people. And in Gest. Collationis Car-
thagini habitae inter Catholicos et Donatistas; pub-
lished with Optatus's works, Paris, 1679, (No.201.
and p. 57) we have these words: Victor episcopus
Ecclesiae Catholicae LIBERTINENSIs diarit, 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 Lybia a
town or district called Libertina, whose inhabi-
tants bore the name of Auéspºrivou, Libertines, when
Christianity prevailed there. They had an epis-
copal see among them, and the above-mentioned
Victor was their bishop at the council of Car-
thage, in the reign of the emperor Honorius.
And from hence it seems probable 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
JAlexandrian Jews did, to bring their offerings to
Jerusalem, and to worship God in the temple
there. Cunaeus, in his Rep. Hebr. ii. 23. says,
that the Jews who lived in Alexandria and Lybia,
and all other Jews who lived out of the Holy
Land, except those of Babylon and its neighbour-
hood, were held in great contempt by the Jews
who inhabited Jerusalem 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 Li-
bertines, Cyrenians, and Alexandrians, had a
separate synagogue (as perhaps the Cilicians and
those of Asia bad;) the Jews of Jerusalem not
suffering them to be present in their synagogues,
or they not choosing to perform their public ser-
vice in synagogues where a language was used
which they did not understand.”
It is supposed also, that these synagogues had
theological, if not philosophical schools attached
to them; and that it was the disciples or scholars.
of these schools who came forward to dispute with
The Jews suborn false
ºº:: Cilicia and of Asia,
* • Clf. c • *
'... o.º. with Stephen.
cir. CCII. 3.
disputing
to resist the wisdom and the spirit by
which he spake. .
11 * Then they suborned men which said,
We have heard him speak blasphemous
words against Moses, and against God.
12 And they stirred up the people, and
the elders, and the scribes, and came upon
him, and caught him, and brought him to
the council, -
a Luke 21. 15. Ch. 5. 39. See Exod. 12. Isai. 84. 17.-b 1 Kings
- 21. 10, 13. Matt. 26. 59, 60. -
Stephen; and were enraged, because they were
confounded. For it is not an uncommon custom
with those who have a bad cause, which can nei-
ther stand the test of Scripture nor reason, to
endeavour to support it by physical, when logical
force has failed; and thus
“Prove their doctrine orthodox .
By apostolic.blows and knocks.”
In the reign of Queen Mary, when Popery pre-
vailed 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 nei-
ther Scripture nor reason to allege, they burned
them alive, and thus terminated a controversy
which they were unable to maintain. The same
cause will ever produce the same effect: the Li-
bertines, Cicilians, Cyrenians, and Alexandrians,
tºº. this course: Stephen confounded them
y 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 persecu-
tors 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 & sanguine natos: their conduct proclaimed
their genealogy.
Verse 10. They were not able to resist the wis-
dom, &c.] He was wise, well exercised, and ex-
perienced 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 irresisti-
ble. They were obliged either to yield to its
teachings, or were confounded by its truth. Seve-
ral MSS. add to this verse, because he reproved
them with holdness, 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] Trećaxoy.
they made under-hand work; got associated to
themselves profligate persons, who for money
would swear any thing. -
Blasphemous words against JMoses, 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 speaking impiously of his nature, attri-
Vor,. I
butes, or works ; and when against men, it signi-
f 84 ) -
CHAP. VI.
10 And “they were not able
witnesses against Stephen. .
13 And set up false wit- A, Meir 49.5.
A. D. cir. 31.
nesses, which said, This man An olymp.
ceaseth not to speak blasphe- ºr **-
mous words against this holy place, and
the law : -
14 °For we have heard him say, that
this Jesus of Nazareth shall “destroy this
place, and shall change the “customs
which Moses delivered us.
15 And all that sat in the council, look-
ing steadfastly on him, saw his face as it
had been the face of an angel.
c Ch. 25. 8.—d Dan. 9. 26.-e Or, rites.
fies speaking injuriously of their character, blast-
ing their reputation, &c. These false witnesses
came to prove that he had blasphemed JMoses, by
representing him as an impostor, or the like; and
GOD, by either º: his being, his provi-
dence, 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 made themselves one with the beasts of the
people, whom they collected; and then, all toge-
ther, without law or form of justice, rushed on
the good man, seized him, and brought him to a
council, who, though they sat in the seat of judg-
ment, were ready for every evil work.
Verse 13. Against this holy place] The temple,
that it shall be destroyed. --
JAnd the law] That it cannot give life, nor save
from death. It is very likely that they had heard
him speak words to this amount, which were all
as true as the Spirit from which they proceeded;
but they gave them a very false colouring, as we
see in #. succeeding verse.
Verse 15. Saw his face as it had been the face of
0.70, *::::: Sayings like this are frequent among
the Jewish writers, who represent God as distin-
guishing eminent men, by causing a glory to
shine from their faces. Rabbi Gedalia said, that
“when Moses and Aaron came before Pharaoh,
they appeared like those angels which minister
before the face of the Lord : for their stature ap-
peared greater, and the splendour of their face
was like the sun, and their eyes like the wheels of
the sun; their beards like clusters of grapes, and
their words like thunder and lightning; and that
through fear of them, those who were present
fell to the earth.”
The like is said of Moses, in Dabarim Rabba,
fol. 75. that “when Sammael (Satan) came to Mo-
ses, the splendour of his face was like the sun; and
himself resembled an angel of God.” The reader
may find several similar sayings in Schoettgen.
It appears that the light and power of God
which dwelt in his soul, shone through his face;
and God gave them this proof of the ſº of the
testimony which was now before them?" for as the
face of Stephen now shone as the face of JMoses did
when he came down from the mount, it was the
fullest proof that he had neither spoken blasphe-
mous words, either against Moses or God; else
this splendour of heaven had not rested upon him.
The history of the apostolic church is a series
of wonders. Every thing that could prevent
such a church”from being established, or could
- $65 $
Stephen summoned before the
overthrow it when established, is brought to bear
against it. The instruments employed in its
erection and defence, had neither might nor pow-
er, but what came immediately from God. They
work, and God works with them : the church is
founded and built up; and its adversaries, with
every advantage in their favour, cannot over-
throw it. Is, it possible to look at this, without
THE ACTS.
council to answer for himself.
seeing the mighty hand of God in the whole He
permits devils and wicked men to work, to avail
themselves of all their advantages; yet counter-
works all their plots and designs, turns their
weapons against themselves, and promotes his
cause by the very means that were used to destroy
it. How true is the saying, there is neither might
nor counsel against the Lord.
CHAPTER VII. - -
Stephen being permitted to answer for himself relative to the charge of blasphemy brought against him by his
accusers, gives a circumstantial relation of the call of .4braham, when he dwelt in JMesopotamia, in Char-
ran, &c. 1–8.
The history of Jacob and Joseph, 9–17. The persecution of their fathers in Egypt,
18, 19. The history of JMoses and his acts till the exodus from Egypt, 20–37. The rebellion and idola-
try of the Israelites in the wilderness, 38–43. The erection of the tabernacle of witness, which continued
till the time of David, 44–46. Of the temple built by Solomon for that God, who cannot be confined to
temples built by hands, 47–50. Being probably interrupted in the prosecution of his discourse, he urges
home the charge of rebellion against God, persecution of his prophets, the murder of Christ, and neglect of
their own law, against them, 51—53. They are filled with indignation, and proceed to violence, 54. He
sees the glory of God, and Christ at the right hand of the Father; and declares the glorious vision, 55, 56.
They rush upon him, drag him out of the city, and stone him, 57, 58. He invokes the Lord Jesus, prays
for his murderers, and expires, 59, 60.
HEN said the high-priest,
* Are these things so 7
- 2 And he said, "Men, bre-
thren, and fathers, hearken; * The God of
A. M. cir. 4085.
A. D. cir. 31.
An. Olymp.
* Cir. CCII. 3.
glory appeared unto our father **ś.
Abraham, when he was in Me- Ån. oº::
Sopotamia, before he dwelt in ºr 99.8.
Charran,
a Ch. 6, 18, 14.—b John 9.22. Ch. 22. 1.
c Gen. ll. 27, 28. & 12. 1-3.
—F.
NotEs on CHAPTER vii.
Verse 1. ...Are these things so?] Hast thou pre-
dicted the destruction of the temple? And hast
thou said that Jesus of JNazareth shall change our
customs, abolish our religious rites and temple
service P Hast thou spoken these blasphemous
things against JMoses, and against God? Here
was some colour of justice: for Stephen was per-
mitted to defend himself. And in order to do this,
he thought it best to enter into a detail of their
history from the commencement of their nation;
and thus show how kindly God had dealt with
them, and how ungraciously they and their fathers
had requited Him. And all this naturally led
him to the conclusion, that God could no longer
bear with a people, the cup of whose iniquity had
been long overflowing ; and therefore they might
expect to find wrath, without mixture of mercy.
But how could St. Luke get all this circum-
stantial account? 1. He might have been pre-
sent, and heard the whole; or, more probably, he
had the account from St. Paul, whose companion
he was, and who was certainly present when St.
Stephen was judged and stoned, for he was con-
senting to his death, and kept the clothes of them
who stoned him. See chap. vii. 58. viii. 1. and
xxii. 20.
Verse 2. JMen, brethren, and fathers] Rather,
brethren and fathers, for avčge; should not be
translated separately from adºxoot. Literally it is
men-brethren, a very usual form in Greek:
for every person knows that aváge; ABhyatol, and
aväger Tiagºza, should not be translated men-
Athenians and men-Persians, but simply Athe-
nians and Persians. See Acts xvii. 22. So in
Luke ii. 15. avºgorot wougeye; should be transla-
ted shepherds, not men-shepherds. And avºgowo;
gaziaeve, Matt. xviii. 23, should not be translated
man-king, but king, simply. By translating as
we do, men, brethren, and fathers, and putting a
comma after men, we make Stephen address three
classes, when in fact there wereºhut two, the
.. + T 666
elders and scribes, whom he addressed as§: s
and the common people, whom he calls brethren.
See Bp. Pearce, and see chap. viii. 27.
The God of glory appeared, &c.] As Stephen
was now vindicating himself from the false
charges brought against him, he shows that he
had uttered no blasphemy, either against God,
Moses, or the temple; but states, that his accu-
sers, and the Jews in general, were guilty of the
faults with which they charged him. That they
had from the beginning j." and despised
Moses, and had always violated his laws. He
proceeds to state that there is no blasphemy in
saying that the temple shall be destroyed: they
had been without a temple till the days of David ;
nor does God ever confine himself to temples
built by hands, seeing he fills both heaven and
earth; that Jesus is the prophet of whom Moses
spoke; and whom they had persecuted, condemn-
ed, and at last put to death; that they were wick-
ed and uncircumcised in heart and ears; and
always resisted the Holy Ghost as their fathers
did. This is the substance of St. Stephen's de-
fence, as far as he was permitted to make it: a
defence which they could not confute; contain-
ing charges which they most glaringly illustrated
and confirmed, by adding the murder of this
faithful disciple, to that of his all-glorious Mas-
ter.
Was in JMesopotamia] In that part of it where
Ur of the Chaldees was situated, near to Babel,
and among the rivers (Tigris and Euphrates)
which gave the name of Mesopotamia to the coun-
try: See the note on Gen. xi. 31. -
Before he dwelt in Charran] This is called Ha-
ran in our translation of Gen. xi. 31 ; this place
also belonged to Mesopotamia, as well as Ur,
but is placed west of it, on the maps. It seems
most probable that Abraham had two calls, one
in Ur and the other in Haran. He left Ur, at
the first call, and came to Haran; he left Haran
at the second call, and came into the Promised

He gives, an abstract of
*:::::::: 3 And said unto him, * Get
ºo: thee out of thy country, and
*** *- : from thy kindred, and come
into the land which I shall show thee.
4 Then " came he out of the land of the
Chaldeans, and dwelt in Charran : and
from thence, when his father was dead,
he removed him into this land, wherein
ye now dwell.
5 And he gave him none inheritance in
it, no, not so much as to set his foot on :
* yet he promised that he would give it to
him for a possession, and to his seed after
him, when as yet he had no child.
6 And God spake on this wise, "That
his seed should sojourn in a strange land;
and that they should bring them into
bondage, and entreat them evil “four hun-
dred years.
7 And the nation to whom they shall be
in bondage will I judge, said God: and af.
ter that shall they come forth, and * serve
me in this place.
8 & And he gave him the covenant of
CHAP. VII.
the history of Joseph.
circumcision: " and so Abra- A. M. cir. 4035.
ham begat Isaac, and circum- ºd.
cised him the eighth day : "and tº 8°E *-
Isaac begat Jacob ; and * Jacob begat the
twelve patriarchs. 'w -
9 || "And the patriarchs, moved with
envy, sold Joseph into Egypt: " but God
was with him, *
10 And delivered him out of all his afflic-
tions, "and gave him favour and wisdom
in the sight of Pharaoh king of Egypt;
and he made him governor over Egypt
and all his house.
11 ° Now there came a dearth over all
the land of Egypt and Chanaan, and great
affliction: and our fathers found no sus-
tenance.
12 P But when Jacob heard that there
was corn in Egypt, he sent out our fathers
first:
13 * And at the second time Joseph
was made known to his brethren; and
Joseph’s kindred was made known unto
Pharaoh.
a Gen. 12. 1.-b Gen. 11. 31. & 12. 4, 5.-c Gen. 12. 7. & 13.
15. & 15. S, 18. & 17.8. & 26.3.−d Gen. 15. 13, 16.-e Exod. 12.
40. Gal. 3. 17.—f Exod. 3. 12.—g Gen. 17. 9, 10, 11.—h Gen.
21. 2, 3, 4. -
Land. See these things more particularly stated
in the notes on Gen. xii. 1. .
Verse 4. When his father was dead] See the
note on Gen. xi. 26.
Verse 5. Gave him none inheritance] Both Abra-
ham and Jacob had small parcels of land in Ca-
maan; but they had them by purchase, not by
God's gift; for as Abraham was obliged to buy a
burying-place in Canaan, Gen. xxiii. it is obvi-
ous he had no inheritance there. e
Jìnd to his seed after him] See Gen. xii. 7. and
xiii. 15. and the note there.
Verse 6. That his seed should sojourn in a
strange land] See Gen. xv. 13, 14.
Four hundred years..] Moses says, Exod. xii.
40. that the sojourning of the children of Israel in
Egypt—was 430 years. See the note there. St.
PAUL has the same number, Gal. iii. 17. and so
has Josephus, Ant. lib. ii. cap. 1. sect. 9. in Bell.
lib. v. cap. 9. sect. 4. St. Stephen uses the round
number of 400, leaving out the odd tens, a thing
very common not only in the sacred writers, but
in all others, those alone excepted, who write
professedly on chronological matters.
Verse 7. Will I judge] Kguyſ, eyw. I will pun-
ish, for in this sense the Greek word is frequent-
ly taken. “When,” says Bp. Pearce, “a male-
factor is brought before a judge, the judge does
three things: 1. He tries or judges him : 2. He
then gives his judgment or sentence; and 3. He
#. the law in execution, and punishes him.
ence xpuya, at different times, signifies each of
these things; and the sense of the word is to be
determined by the context. Here it signifies to
punish, as ºpiua is used for punishment, in Rom.
xiii. 2. 1 Cor. xi. 29, compared with ver, 30, 31.”
The Egyptians, to whom the Israelites were in
bondage, were punished by the ten plagues de-
Scribed Exod. vii. viii. ix. x. xi. xii.
i Gen. 25. 26.-k Gen. 29. 31, &c. & 30. 5, &c. & 35. 18, 23.
—l Gen. 37. 4, 11, 28. Ps. 105. 17.-m Gen. 39. 2, 21, 23.−
n Gen. 41. 37. & 42. 6.-o Gen. 41. 54.—p Gen. 42. 1.-r Gen.
45. 4, 16.
Verse 8. He gave him the covenant of circumci-
sion] That is, he instituted the rite of circumci-
sion, as a sign of that covenant which he had made
with him and his posterity. See Gen. xvii. 10, &c.
JAnd so Abraham begat Isaac) Kau ovºror, and
thus, in this covenant, he begat Isaac : and as a
proof that he was born under this covenant, was
a truc son of Abraham, and inheritor of the pro-
mises, he circumcised him the eighth day; and
this rite being observed in the family of Isaac,
Jacob and his twelve sons were born under the
covenant; and thus their descendants, the twelve
tribes, being born under the same covenant, and
practising the same rite, were, by the ordinance
of God, legal inheritors of the Promised Land,
and all the secular and spiritual advantages con-
nected with it.
Verse 9. And the patriarchs.] The twelve sons
of Jacob thus called, because each was chief or
head of his respective family or tribe.
JIovcd with envy] ZnAwaraya ec; we translate ºn-
x0s variously—zeal, or fervent affection, whether
its object be good or bad, is its general meaning;
and &nxoo signifies to be indignant, envious, &c.
See the note on chap. v. 17. The brethren of
Joseph hearing of his dreams, and understanding
them to portend his future advancement, filled
with envy, (with which no ordinary portion of
malice was associated,) sold Joseph into the land
of Egypt, hoping by this means to prevent his
future grandeur; but God, from whom the por-
tents came, was with him ; and made their envy
the direct means of accomplishing the great
design.
Verse 10. Gave him favour and wisdom in the
sight of Pharaoh] God gave him much wisdom,
in consequence of which he had favour with the
king of Egypt. See the whole of this remarka-
ble history explained at lºse, Gen. xli...—xlv.
fió".
Stephen gives an account of
A. M. cir. 4035.
º; 14 Then sent Joseph, and
º; called his father Jacob to him,
cir. C • 3.
and Pall his kindred, three-
score and fifteen souls.
15 °So Jacob went down into Egypt,
*and died, he, and our fathers,
16 And * were carried over into Sychem,
and laid in the sepulchre that Abraham
bought for a sum of money of the sons of
Emmor the father of Sychem.
17 T But when & the time of the promise
drew nigh, which God had sworn to Abra-
ham, * the people grew and multiplied in
Egypt,
a Gen. 45.9, 27.—b Gen. 46.27. Deut. 10. 22,-c Gen. 46.5.-
d Gen. 49. 33. Exod. 1. 6.-e Exod. 18. 19. Josh. 24. 32.-ſGen.
23. 16, & 35. 19.
Verse 14. Threescore and fifteen souls.] There
are several difficulties here, which it is hoped the
reader will find satisfactorily removed in the note
on Gen. xlvi. 20. It is well known that in Gen.
xlvi. and in Deut. x. 22. their number is said to
be threescore and ten ; but Stephen quotes from
the Septuagint, which adds five persons to the
account which are not in the Hebrew text. JMa-
chir, Gilead, Sutelaam, Taham, and Edem ; but
see the note referred to above.
Verse 16. And were carried over into Sychem]
“It is said, Gen. l. 13. that Jacob was buried in
the cave of the field of JMachpelah before Mamre.
And in Josh. xxiv. 32. and Exod. xiii. 19. it is
said that the bones of Joseph were carried out of
Egypt by the Israelites, and buried in Shechem,
which Jacob bought from the sons of Hamor the
father of Shechem. As for the eleven brethren
of Joseph, we are told by Josephus, Ant. lib. ii.
cap. 8. sect. 2. that they were buried in Hebron,
where their father had been buried. But since
the books of the Old Testament say nothing
about this, the authority of Stephen (or of Luke
here) for their being buried in Sychem, is at least
as good as that of Josephus for their being buried
in Hebron.” Bp. Pearce.
We have the uniform consent of the Jewish
writers that all the patriarchs were brought out
of Egypt, and buried in Canaan, but none, ex-
cept Stephen, mentions their being buried in Sy-
chem. As Sychem belonged to the Samaritans,
probably the Jews thought it too great an honour
for that people to possess the bones of the patri-
archs; and therefore have carefully avoided ma-
king any mention of it. This is Dr. Lightfoot's
conjecture; and it is as probable as any other.
That Abraham bought for a sum of money]
Two accounts seem here to be confounded; 1.
The purchase made by Abraham of the cave and
field of Ephron, which was in the field of Mach-
pelah: this purchase was made from the children
of Heth, Gen. xxiii. 3, 10, 17. 2. The purchase
made by Jacob from the sons of Hamor or Em-
mor, of a sepulchre in which the bones of Joseph
were laid; this was in Sychem or Shechem, Gen.
xxxiii. 19. Josh. xxiv. 32. The word Abraham
therefore, in this place, is certainly a mistake;
and the word Jacob, which some have supplied,
is doubtless more proper. Bp. Pearce supposes
that Luke originally wrote 8 ownrago 'rians agyu-
puov, which he bought for a sum of * 1. &.
which Jacob bought, who is the last person of the
singular number, spoº, of in the preceding
THE ACTS.
the Egyptian persecution;
18 Till another king arose ºft.
which knew not Joseph. *... §:
19 The same dealt subtilly ºf 88.8.
with our kindred, and evil entreated our
fathers, so that they cast out their
young children, to the end they might
not live.
20 * In which time Moses was born, and
was "exceeding fair, and nourished up
in his father’s house three months.
21 And "when he was cast out, Pha-
raoh's daughter took him up, and nourish-
ed him for her own son.
22 And Moses was learned in all the
g Gen. 15. 18. Ver, 6.-h Exod. 1. 7, 8, 9. Ps. 105. 24, 35.--
i Exod. 1. 22,-k Exod. 2. 2.-l Hebr. 11. 23.-in Or, fair to
God.—n Exod. 2. 3–10. -
verse. Those who saw that the word ovha aro,
bought, had no nominative case joined to it, and
did not know where to find the proper one, seem
to have inserted Aépazº, JAbraham, in the text,
for that purpose, without sufficiently attending to
the different circumstances of his purchase, from
that of Jacob’s.
Verse 18. Which knew not Joseph.] That is,
did not approve of him, of his mode of governing
the kingdom, nor of his people, nor of his God.
See the note on Exod. i. 8.
Verse 19. The same dealt subtilly] Ouro; Ka-
raaoowa'akºvos, a word borrowed from the Septua-
gint, who thus translate the Hebrew , ripenny
nithehokmah, lo, let us deal widely with it, i. e.
with cunning and deceit, as the Greek word im-
plies; and which is evidently intended by the
Hebrew. See Gen. xxvii. 35. thy brother came
with subtilty, which the Targumist explains by
spons be-chokma, with wisdom, that is, cunning
and deceit. For this the Egyptians were so re-
markable, that alyvºrºrtaſety, to egyptize, signified,
to act cunningly, and to use #.devices. Hence
the Jews compared them to fores, and it is of them
that Cant. chap. ii. 15. is understood by the Rab-
bins. Take us the little fores which spoil our vines;
destroy the Egyptians, who having slain our male
children, sought to destroy the name of Israel
from the face of the earth.
To the end they might not live..] Might not
grow up and propagate, and thus build up the
Hebrew nation.
Verse 20. JMoses—was exceeding fair] Açeloc
ºra, Gea, was fair to God, i. e. was divinely beau-
tiful. See the note on Exod. ii. 2.
Verse 22. In all the wisdom of the Egyptians]
Who were, at that time, the most intelligent and
best instructed people in the universe. Philo
says, Moses was taught arithmetic, geometry,
poetry, music, medicine, and the knowledge of
hieroglyphics. In Sohar Kadash, fol. 46. it is
said, “ that of the ten portions of wisdom which
came into the world, the Egyptians had nine, and
that all the inhabitants of the earth had only the
remaining portion.” Much of the same nature
may be seen in the Rabbins, though they apply
the term wisdom here to magic.
Was mighty in words and in deeds.]. This may
refer to the glorious doctrines he taught, and the
miracles he wrought in Egypt. Josephus, Ant.
lib. ii. cap. x. sect. 1. gives an account of his
being general of an Egyptian army, defeating the
Ethiopians who had invaded Egypt, driving them
and of the deliverance
A. M. cir:4035, wisdom of the Egyptians, and
A. D. cir. 31. - º ©
A. o.º. was "mighty in words and in
ºr 99E * deeds. * .
23 ° And when he was full forty years
old, it came into his heart to visit his
brethren the children of Israel.
24 And seeing one of them suffer wrong,
he defended him, and avenged him that
was oppsessed, and smote the Egyptian:
25 °For he supposed his brethren would
have understood how that God by his
band would deliver them: but they un-
derstood not. -
26 "And the next day he showed him-
self unto them as they strove, and would
have set them at one again, saying, Sirs,
ye are brethren; why do ye wrong one
to another?
27 But he that did his neighbour wrong
thrust him away, saying, “Who made thee
a ruler and a judge over us?
28 Wilt thou kill me, as thou killedst
the Egyptian yesterday ?
29 Then fled Moses at this saying, and
was a stranger in the land of Madian,
where he begat two sons.
30 & And when forty years were expired,
there appeared to him in the wilderness
of Mount Sina, an angel of the Lord in a
flame of fire in a bush.
31 When Moses saw it, he wondered at
the sight: and as he drew near to behold
CHAP. VII.
of Israel by JMoses.
it, the voice of the Lord came *:::::::::
unto him, - An. Olymp. .
32 Saying, "I am the God of -ººººº-
thy fathers, the God of Abraham, and the
the God of Isaac, and the God of Jacob.
Then Moses trembled, and durst not be-
hold.
33 Then said the Lord to him, Put off
thy shoes from thy feet: for the place
where thou standest is holy ground. -
34 * I have seen, I have seen the afflic-
tion of my people which is in Egypt, and
I have heard their groaning, and am come
down to deliver them. And now come, I
will send thee into Egypt.
35 This Moses whom they refused, say-
ing, Who made thee a ruler and a judge
the same did God send to be a ruler and
a deliverer by the hand of the angel
which appeared to him in the bush.
36 "He brought them out, after that he
had " showed wonders and signs in the
land of Egypt," and in the Red Sea, Pand
in the wilderness forty years.
37 T This is that Moses, which said
unto the children of Israel, * A prophet
shall the Lord your God raise up unto
you of your brethren, “like unto me;
‘ him shall, ye hear. -
38 V This is he, that was in the church
in the wilderness with " the angel which
spake to him in the mount Sina, and with
a Luke 24, 19.-b Exod. 2. 11, 12.-c Or, JYow.—d Exod. 2.
13.-e See Luke 12. 14. Ch. 4. 7.—f Exod. 2. 15, 22. & 4. 20. &
18. 3, 4.—g Exod. 3. 2.-h Matt. 22.82. Heb. 11. 16.—i Exod. 3.
5. Josh. 5. 15.-k Exod. 8. 7.—l Exod. 14. 19. Numb. 20. 16.
back into their own country, and taking Saba
their capital, which was afterward called JMeroe.
But this, like many other tales of the same wri-
ter, is worthy of little credit.
Verse 23. When he was full forty years old]
This was a general tradition among the Jews:
“Moses was 40 years in Pharaoh's court, 40 years
in Midian, and 40 years he served Israel.”
To visit his brethren] Probably on the ground
of trying to deliver them from their oppressive
bondage. This desire seems to have been early
infused into his mind by the Spirit of God: and
the effect of this desire to deliver his oppressed
countrymen, was his refusing to be called the son
of Pharaoh's daughter; see Heb. xi. 24, and thus
renouncing all right to the Egyptian crown,
choosing rather to endure affliction with the people
of God, than enjoy the pleasures of sin for a season.
Verse 24. Smote the Egyptian] See this ex-
plained, Exod. ii. 11, 12. -
Verse 25. He supposed his brethren would have
wnderstood, &c.] He probably imagined, that, as
he felt from the divine influence, he was appointed
to be their deliverer, they would have his divine
appointment signified to them in a similar way;
and the act of justice which he now did in behalf
of his oppressed countryman, would be sufficient
to show them, that he was now ready to enter
*pon his office, if they were willing to concur.
them.
m Exod. 12.41. & 33. 1.-n Exod. 7, & 8, & 9, & 10, & 11, &
14. Ps. 105, 27.—o Exod. 14. 21, 27, 28, 29.-P. Exod. 16. 1, 35.-
r Deut. 18. 15, 18. Ch. 3. 22.-s Or, as myself—t Matt. 17. 5.-
v Exod. 19. 3, 17.—w Isai. 63.9. Gal. 3, 19. Hebr. 2. 2.
Verse 26. Unto them as they strove] Two He-
brews. See on Exod. ii. 13, &c.
Verse 30. In a flame of fire in a bush..] See
this and the following verses largely explained in
the notes on Exod. iii. 1–8.
Verse 36. He brought them out, after that he
had showed wonders, &c.] Thus the very per-
son whom they had rejected, and in effect deli-
vered up into the hands of Pharaoh that he might
be slain; was the person alone by whom they were
redeemed from their Egyptian bondage. And does
not St. Stephen plainly say by this that the very
person Jesus Christ, whom they had rejected and
delivered up into the hands of Pilate to be cruci-
fied, was the person alone, by whom they could be
delivered out of their spiritual bondage, and made
partakers of the inheritance among the saints in
light? No doubt they felt that this was the drift
of his speech. -
Verse 37. This js that JMoses, which said–.A.
prophet, &c.] This very Moses, so highly es-
teemed and honoured by God, announced that
very prophet whom ye have lately put to death.
See the observations at the end of Deut. xviii.
Verse 38. With the angel which spake to
him] Stephen shows that 'Moses received the
law by the ministry of angels; and that he was
only a mediator between the angel of God and
669
Stephen also relates the
A. M. cir:4035. our fathers: * who received the
A. D. cir. 31. g b º -
... o. lively Poracles to give unto us:
-****- 39. To whom our fathers
would not obey, but thrust him from them,
and in their hearts turned back again into
Egypt, *
40° Saying unto Aaron, Make us gods
to go before us : for as for this Moses,
which brought us out of the land of Egypt,
we wot not what is become of him.
41 ° And they made a calf in those days,
and offered sacrifice unto the idol, and
THE ACTS.
idolatry of the Israelites.
rejoiced in the works of their A; Meir. 4035.
own hands. * , , º:
42 Then * God turned, and tº 9°º
gave them up to worship the host of
heaven; as it is written in the book of the
prophets, & O ye house of Israel, have ye
offered to me slain beasts and sacrifices by
the space of forty years in the wilderness?
43 Yea, ye took up the tabernacle of Mo-
loch, and the star of your god Rémphan,
figures which ye made to worship them :
and I will carry you away beyond Babylon.
a Exod. 21. 1. Deut. 5, 27, 31. & 33. 4. John l. 17. –b Rom.
3. 2.-c Exod. 32. 1.-d Deut. 9. 16. Ps. 106. 19.-e Ps. 81. 12.
Ezek. 20. 25, 39. Rom. 1. 24. 2 Thess. 2. 11.-f Deut. 4, 19. &
17. 3. 2 Kings 17, 16. & 21. 3. Jer. 19. 13.—g Amos 5. 25, 26.
The lively oracles] Acyla Čavºra, the living
oracles. The doctrines of life, those doctrines,
obedience to which entitled them, } the promise
of God to a long life º earth, which spoke to
them of that spiritual life which every true be-
liever has in union with his God: and promised
that eternal life which those who are faithful unto
death, shall enjoy with him in the realms of glory.
The Greek word xoytoy, which we translate
oracle, signifies a divine revelation, a communica-
tion from God himself, and is here applied to the
JMosaic law ; to the Old Testament in general,
Rom. iii. 2. Heb. v. 12. and to divine revelatio
in general, 1 Pet. iv. 11. -
§. 39. In their hearts turned back again into
Egypt] Became idolaters, and preferred their
Egyptian bondage and their idolatry, to the Pro-
mised Land, and the pure worship of God. See
the whole of these transactions explained at large
in the notes on Exod. xxxii.
Verse 42. Then God turned, and gave them.
up, &c.]. He left them to themselves, and then
£; deified and worshipped the sun, moon, pla-
nets, and principal stars.
In the book of the prophets] . As this quotation
is found in Amos chap. v. 25. by the book of the
rophets, is meant the twelve minor prophets;
which, in the ancient Jewish division of the Sa-
cred Writings, formed only one book.
Have ye offered to me slain beasts] It is cer-
tain that the Israelites did offer various sacrifices
to God, while in the wilderness: and it is as cer-
tain, that they scarcely ever did it with an upright
heart. They were º either in heart or
act, in almost all their religious services, these
were therefore so very imperfect, that they were
counted for nothing in the sight of God: for this
seems to be strongly implied in the question here
asked, have ye offered to ME (exclusively and with
an upright heart,) slain beasts and sacrifices by
the space of forty years 3 on the contrary, these
forty years were little else than a tissue of rebel-
lion and idolatry.
Verse 43. Ye took up the tabernacle of JMoloch,
and the star of your god Remphan, figures which
ye made to worship them] This is a literal trans-
lation of the place, as it stands in the Septuagint:
but in the Hebrew text it stands thus: but ye have
borne the tabernacle of your JMoloch, and Chiun
Ayour images, the star of your god which ye made
to yourselves. This is the simple version of the
place, unless we should translate mob nn Ensºn
E32%p venasatem eth Sicuth malkekem, ye took S1-
KUTH your king, (instead of ye took up the taber-
macle of your Molek,) as some have done. The
place is indeed very o º, and the two texts
do not tend to cast light on each other. The Rab-
bins say sikuth, which we translate tabernacle, is
the name of an idol. Molech is generally under-
stood to mean the sun; and several persons of
good judgment think that by Remphan or Rai-
phan is meant the planet Saturn, which the Copts
call Pºpay, Rephan. It will be seen above that
instead of Remphan, or as some of the best MSS.
have it, Rephan, the Hebrew text has nº Chiun,
which might possibly be a corruption of JPym Rei-
phan, as it would be very easy to mistake the 5
caph for n resh, and the vau shurek: ) for B pe.
This emendation would bring the Hebrew, Sep-
tuagint, and the teact of Luke nearer together;
but there is no authority either from MSS. or
Persions for this correction : however, as Chiun,
is mentioned in no other place, though JMolech.
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
journeys, 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 Acts xix. 24.
shrines. These little gods were the penates and
lares among the Romans; and the telesms or ta-
lismans among the ancient eastern idolaters. The
Hebrew text seems to refer to these when it says,
the tabernacle of your Moloch, and Chiun your
images, Eopºx tsalmeycem, your telesms, row:
rurovº, the types or simulachres of your gods.
See the note on Gen. xxxi. 19. Many of those
small portable images are now in my own collec-
tion, all of copper or brass; some of them the
identical penates of the ancient Romans; and
others the offspring of the Hindoo iº .
are from an ounce weight to half a pound. . Suc
images as these, I suppose the idolatrous Israel-
ites, in imitation of their neighbours, the JMoab-
ites, Ammonites, &c. to have carried about with
them: and to such the prophet appears to me,
unquestionably to allude.
I will carry you away beyond Babylon.] You
have carried 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, I will carry
you beyond Damascus. Where they were car-
ried, 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
He charges them with
44 T Our fathers had the ta-
A. M. cir. 4035.
A. D. cir. 31. e e tº
Wºo. bernacle of witness in the wil-
eit 99%. 8, derness, as he had appointed,
a 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 pos-
session of the Gentiles, * whom God drave
out before the face of our fathers, unto
the days of David;
46 ſ Who found favour before God, and
g desired to find a tabernacle for the God
of Jacob. -
CHAP. VII.
vesisting the Holy Ghost.
47 "But Solomon built him A. M. cir:4035.
a house. **6.
48 Howbeit, "the Most High ºr 88tº-
dwelleth not in temples made with hands;
as saith the prophet,
49 “Heaven is my throne, and earth is
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 2
51 Ye 'stiff-necked and "uncircumcised
in heart and ears, ye do always resist the
Holy Ghost: as your fathers did, so do ye.
a Or, who spake.—b Exod. 25. 40. & 26. 30. Hebr. 8.5.--
c Josh. 3. 14,-d'Or, having received.—e Neh. 9. 24. Ps. 44. 2.
& 78. 55. Ch. 13. 19.-f 1 Sam. 16. 1, 2 Sam. 7. 1. Ps, 89. 19.
Ch. 18. 22.-g 1 Kings 8. 17. 1 Chron. 22.7. Ps. 182, 4, 5.
h 1 Kings 6. 1. & 8. 20. 1 Chron. 17. 12. 2 Chron. S. 1.-
i 1 Kings 8. 27. 2 Chron. 2.6. & 6. 18. Ch. 17. 24.—k Isai. 66. 1,
2. Matt. 5. 34, 35. & 23.22.—l Exod. 32.9. & 38. 3. Isai. 48. 4.—
m Lev. 26.41. Deut. 10. 16. Jer, 4.4. & 6. 10. & 9. 26. Ezek.44. 9.
more precisely fixes the place of their captivity.
The Holy Spirit in his further 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 wit-
ness 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 privi-
leges; and had not used the law, the tabernacle,
the temple, nor the temple-service, for the pur-
pose of their institution; he labours to bring them
to a due sense of this, that conviction might lead
to repentance and conversion. And he further
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, Abra-
ham, Isaac, Jacob, &c. He was worshipped with
a tabernacle, or portable temple, in the wilderness.
He was worshipped also in the ſ. temple pro-
jected by David, but built by Solomon: he asserts
further that his infinite majesty cannot be con-
fined to temples made by human hands; and
where there is neither tabernacle nor temple, (in
any part of his vast dominions,) he may be wor-
shipped acceptably by the upright, in heart.
Thus he proves that neither tabernacle nor tem-
ple are essentially requisite for the true worship
of the true God. Concerning the tabernacle to
which St. Stephen here refers, the reader is re-
quested to consult the notes on Exod. xxv. 8, &c.
and the subsequent chapters.
Speaking unto JMoses] ‘O Aaxay, 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 Joshu A, whom the Greek version, quoted
by St. Stephen, always writes Indous, JESUS ; but
which should constantly be written Joshua in
such cases as the present, in order to avoid am-
biguity and confusion.
Possession of the Gentiles] Toy sºyay, of the
heathens, whom Joshua conquered, and gave their
land to the children of Israel.
Verse 46. Desired to find a tabernacle]. This
was in David's heart, and it met with the divine
approbation. See 2 Sam. vii. 2, &c, and see the
purpose, Psal. cxxxii. 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 JMost High dwelleth not in tem-
ples made with hands] Here St. Stephen ey:-
dently refers to Solomon's speech, 1 Rings viii.
27. But will God indeed dwell on the earth 2
Behold, the heaven, and the heaven of heavens can-
not contain thee, how much less this house that I
have builded ? Both Solomon and St. Stephen
mean that the majesty of God could not be con-
tained, not even in the whole vortex of nature;
much less in any temple which human hands could
erect. - -
.4s saith the prophet] The place referred to, is
Isai. lxvi. 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 quota-
tion 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 per-
ceived he was about to draw conclusions unfa-
vourable to the temple and its ritual, they imme-
diately raised up a clamour against him, which was
the cause of the following very cutting address.
Verse 51. , Ye stiff-necked] xxxngotexxhaol ; a
metaphor taken from untoward ozen, who cannot
be broken into the yoke; and whose strong necks
cannot be bended to the right or to the left.
Oncircumcised in heart and ears] This was a
Jewish mode of speech, often used by the pro-
phets. Circumcision 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 idola-
try, was happily lessened. It would be easy to
prove this, were not the subject too delicate.
| Where the spirit of disobedience was found;
where the heart was prone to iniquity, and the
| ears impatient of reproof and counsel, the per-
son is represented as wncircumcised in those
parts; because devoted to iniquity, impatient of
67? -
Stephen charges them with
A. M. cir. 4035.
A. D. cir. S1.
An. Olymp.
cir. CCII. 3.
52 * Which of the prophets
have not your fathers perse-
cuted 7 and they have slain
them which showed before of the coming
THE ACTS.
the murder of Christ.
of the "Just One; of whom ye ºft.
have been now the betrayers ºn:
and murderers: cir. CCII. S.
53 “Who have received the law by the
a 2 Chron. 36. 16. Matt. 21.35.& 28.34, 37. 1 Thess. 2. 15.
b Ch. 8. 14.—c Exod. 20. 1. Gal. 3. 19. Heb. 2, 2.
reproof, and refusing to obey. In Pirkey Elie-
zer, chap. 29. “Rabbi Seira said, There are
jive species of uncircumcision in the world, four
in man; and one in trees. Those in man are the
following: - }
“1. Uncircumcision of the EAR. Behold their
EAR is uncircumcised, and they cannot hearken,
Jer. vi. 10. -
“2, The uncircumcision of the LIPs. How
shall Pharaoh hear me, who am of uncircumcised
LIPs 2 Exod. vi. 12.
“3. Uncircumcision of HEART. If then their
wncircumcised HEARTS be humbled, Lev. xxvii.
41. Circumcise therefore the For Eskin of your
HEART, Deut. x. 16. Jer. iv. 4. For all the
house of Israel are uncircumcised in the HEART,
Jer. ix. 26. i
“4. The umcircumcision of the FLESH. Ye
shall circumcise the FLESH of your FoEESKIN, &c.
Gen. xvii. 11.”
Ye do always resist the Holy Ghost] 1. Because
they were uncircumcised in heart; they always
resisted the influences of the Holy Spirit, bring-
ing light and conviction to their minds; in conse-
quence of which, they became hardened through
the deceitfulness of sin; and neither repented at
the preaching of John, nor credited the glad
tidings to 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 dis-
obedient 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 al-
mighty energy of the living God, may be resisted
and rendered of mone effect. This Spirit is not
Sent to stocks, stones, or machines, but to human
beings endued with rational souls; therefore it is
not to work on them with that irresistible energy
which it must exert on inert matter, in order to
conquer the vis inertia or disposition to abide
eternally in a motionless state, which is the state
of all inanimate beings: but it works upon un-
derstanding, will, judgment, conscience, &c. in
order to enlighten, convince, and persuade. If
after all, the understanding, 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, feel, repent, believe,
and be saved, would be to alter the essential prin-
ciples of his creation, and the nature of mind;
and reduce him into the state of a machine, the
vis inertiae 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 certain quantum of the vis
inertice, possessed by the subject, on and by |
which this agent was to operate. Now, man can-
rºot be operated on in this way, because it is con-
- 672 -
trary to 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 pos-
sibility, 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 uncir-
cumcised ear may resist; but the uncircumcised
heart is that alone, to which the Spirit that gave
the laws, exhortations, 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 declara-
tions and institutions; but also in his actual ener-
stic operations upon their minds.
Verse 52. Which of the prophets have not your.
Jathers 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 influ-
ence; thus ye prove your opposition to the Spirit
himself, by your opposition to every thing that
proceeds from him. |
They hape slain them, &c.], Isaiah, who showed
before of the coming of Christ, the Jews report,
was sawn asunder at-the command of Manasseh.
The coming of the Just º Tov Auxºttow, mean-
ing Jesus Christ; emphatically called the just or
ºrighteous person, not only because of the unspot-
ted integrity of his heart and life, but because of
his plenary acquittal; when tried at the tribunal
of Pilate. I find no fault at all in him. The
mention of this circumstance served greatly to
aggravate their guilt. The character of Just
One, is applied to our Lord in three other places
of Scripture, Acts iii. 14. xxii. 14. and James v. 6.
The betrayers and murderers] Ye first deliver-
ed him up into the hands of the Romans, hoping
they would have put him to death; but when
they acquitted him, then, in opposition to the de-
claration 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 re-
sisted, to add another murder to that of which
they had been so recently guilty.
Verse 53. By the disposition of angels] Eug
&larzya; a yºxov. After all that has been said
on this difficult passage, perhaps the simple
meaning is, that there were ranks, 31&rayat 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 occasion; and to this Psal. lxviii. 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 SINAI, in
the holy place. It was not then by the mouths nor
by the hands of angels, as prime agents, that Mo-
ses, and through him the people, received the
law; but God himself gave it, accompanied with
* *
Th ey stone Stephen ;
A. D. cir. 3i.
An. Olymp.
cir. CCII.3.
not kept it.
things, they were cut to the heart, and
they gnashed on him with their teeth.
55 But he, "being full of the Holy Ghost,
the glory of God, and Jesus standing on
the right hand of God, - º
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,
CHAP. VII.
*Hºº disposition of angels, and have
54 T *When they heard these |
|| to their charge.
this, he fell asleep.
he prays for them, and empires.
and stopped their ears, and ran ****
upon him with one accord, An. Olyuip.
58 And * cast him out of the ºrºtº-
|city, and stoned him: and &the witnesses
|laid down their clothes at a young man's
| feet, whose name was Saul.
looked up steadfastly into heaven, and saw ||
59 And they stoned Stephen, "calling
upon God, and saying, Lord Jesus, "re-
ceive my spirit.
60 And he “kneeled down, and cried
with a loud voice, "Lord, lay not this sin
And when he had said
ach. 5.83–8 ch. 6.5-e Ezek, 1.1. Matt. 3. 16. ch. 10. 11.
f Lev. 24. 16.
g Deut. 13. 9, 10. & 17.7. Ch. 8. 1. & 22. 20.-h Ch. 9. 14.
—i Psa. 31.5. Luke 23.46.—k Ch. 9. 40. & 20. 36. & 21.5-
1 Matt. 5.44. Luke 6. 28. & 23. 34. -
ºnany thousands of those glorious beings. As it
is probable they might be assisting in this most
glorious solemnity, therefore St. Paul might say,
Gal. iii. 19. that it was ordained by angels,
Juarayet: 3i' a y) exay, in the hand of a mediator.
And as they were the only persons that could ap-
pear, for no man hath seen God at any time;
therefore the apostle might say further, (if indeed
he refers to the same transaction, see the note
there,) the word spoken by angels was steadfast,
Heb. ii. 2. But the circumstances of this case
are not sufficiently plain to lead to the knowledge
of what was done by the angels in this most won-
derful 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 % 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 occa-
sion; and to which St. Stephen refers: but nei-
ther of these senses appears sufficiently natural,
and particularly the latter.
Verse 54. They were cut to the heart] Aterpi-
oyro, 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 thirst-
ed for his blood. -
Verse 55. Saw the glory of God] The Shekinah,
the splendour or manifestation of the Divine Ma-
iestv.
J ºia 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 San-
hedrim ; 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 Je-
sus was at the right hand of God, then they had
murdered an innocent person; and they must in-
fer, that God's justice must speedily avenge his
death. They were determined not to suffer a
man to live any longer, who could say he saw the
heavens opened, and Jesus Christ standing 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
VoI. I. ( 85 ) -
to be pronounced upon him; it seems they were
determined 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 Lev. xxiv. 23. * . . -
The witnesses laid down their clothes] To illus-
trate 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 . ñíšor
Version, nor in any of the primitive Fathers, ex-
cept Chrysostom. It is not genuine, and should
not be inserted here : the whole sentence literal-
ly reads thus: And they stoned Stephen, invoking
and saying, Lord Jesus, receive my spiritſ. Here
is a most manifest proof that prayer is ºffered to
Jesus Christ; and that in the most solemn cir-
cumstances in which it could be offered, viz.
when a man was breathing his last. This is, pro-
perly speaking, one of the highest acts of worship
which can be offered to God; and if Stephen had
not conceived Jesus Christ to be GoD, could he
have committed his soul into his hands 2
We may further 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 believed that he had no spirit; or in other
words, that his body and soul were one and the
same thing. Allowing 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 GoD ; 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 . That he might die
as the subject of his heavenly MASTER : acting
and suffering in the deepest submission to his di-
vine will, and permissive providenco; and at the
same time, showing the genuine nature of the re-
ligion 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, forgive them, for they know not what they
do 1 This was the cry of our Lord in behalf of
his murderers; and the disciple, closely copying
his Master, in the same spirit, and with the same . .
meaning, varies the expression, crying with a
loud voice, Lord, lay not this sin to their charge P.
67
Observations on the punishment
What an extent of benevolence: And in what a
beautiful light does this place the spirit of the
Christian religion 1 Christ had given what some
have supposed to be an impossible command, love
your enemies; pray for them that despitefully wse
and persecute ſº"... 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 good men. But this sleep is, proper-
ly 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
.. the shower of stones cast on him by the
III)0, -
After the word exotanón, fell asleep, one MS.
adds systehwh, in peace; and the #. ate 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 ampu-
tated member restored to the body to which it
belongs.
1. Though I have spoken pretty much at large
on the punishment of stoning among the Jews, in
the note on Lev. 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 col-
lected on this subject in the following particulars:
“I. The place of stoning was º; the San-
hedrim, according as it is said, Bring forth him
that hath cursed without the camp, Lev. xxiv. 14.
It is a tradition, the place of stoning was without
three camps. The gloss tells us, that the court
was the camp of the Divine Presence; the moun-
tain of the temple, the camp of the Levites; and
Jerusalem the camp of Israel. Now in every
Sanhedrim, in whatever 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 Sanhe-
drim, and again without three camps, viz. If the
Sanhedrim go forth and sit without the three
camps, they make the place for stoning also dis-
tant from the Sanhedrim, partly lest the Sanhe-
drim should seem to kill the man: partly, that by
the distance of the place, there may be a little
stop and space of time before the criminal come
to the place of execution, if peradventure any
one might offer some testimony that might make
for him; for in the expectation of some such
thing, -
“ II. There stood one at the door of the San-
hedrim having a handkerchief in his hand, and a
horse at such a distance as it was only within
sight. If any one therefore say, ‘I have some-
thing 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.
“III. If no testimony arise that makes any
thing for him, then they go on to stoning him.
The crier proclaiming before him, ‘N. the son
of N. comes forth to be stoned for such or such a
THE ACTs.
of stoning among the Jews.
crime. N. 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.”
“IV. 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 malefac-
tor 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. . - -
“WI. 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 fieart. If he die so, well.
If not, he is stoned by all Israel.
_“WII. All that are stoned are hanged also,” &c.
These things I thought fit to transcribe the more
largely, that the reader may compare this pre-
sent action, with this rule and common usage of
doing it. -
“I. It may be questioned, for what crime this
person was condemned to die? You will say for
blasphemy: for we have heard him speak blas-
phemous words against JMoses and against God.
But no one is condemned as a blasphemer, unless
for abusing the sacred name with four letters, viz.
nºn, ye How a H. Hence it is, that although they
oftentimes accused our Saviour as a blasphemer,
yet he was not condemned for this, but because
he wsed witchcraft, and deceived Israel, and sedu-
ced them into apostasy. And those are reckoned
among persons that are to be stoned: He that
evilly persuades; and he that draws into apostasy;
and he that is a conjuror. p
“2. It may further be questioned, whether our
blessed martyr was condemned by any formal
sentence of the Sanhedrim, or hurried in a tu-
multuary manner by the people, and so mur-
dered: it seems to be the latter.”
2. The defence of Stephen against the charges
produced by his accusers, must be considered as
being indirect. 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 as-
serted and proved JEsus to be the Christ or MES-
sIAH; and that the whole nation should consider
him as such, receive his doctrine, obey him, or
expose themselves to the terrible sentence de-
nounced 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 im-
plied, that divine judgments should inevitably fall
upon them. To make proper way for this con-
clusion, Stephen enters into a detail of their his-
tory, º that from the beginning, 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 reveal-
&ng his will to ABRAHAM, and giving him the Tºte
of circumcision, which was to be preserved among
his descendants. 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 taber-
nacle-worship, which was completed in the Pro-
mised Land; and continued till the days of Solo-
mon, when the temple was builded, and the wor-
ship of God became fixed. Fifthly, by the long
race of prophets raised up under that temple, who
674
.# general persecution is
had been all : ersecuted by their fore-
fathers, who departe ; 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,
wasap only conjecture; as the fury, of his per-
secutórs did not permit him to come to a conclu-
sion. But this they saw most clearly, that from
his statement, they could expect no mercy at the
hand of God, if § persisted in their opposition
to Jesus of Nazareth; and that their temple and
political existence must fall a sacrifice to their
persevering obstinacy. Their guilt stung them
to the heart; and they were determined rather
to vent their insupportable feelings by hostile and
murderous acts, than in penitential sorrow and
supplication for mercy. The issue was, the mar-
tyrdom of Stephen; a man, of whom the Sacred
Writings give the highest character, and a man
who illustrated that character in every part of his
conduct. Stephen is generally called the proto-
martyr, i. e. the FIRST martyr or witness, as the
word &apºrvp implies; the person who, at the evi-
dent risk and ultimate loss of his life, bears testi-
mony to TRUTH.
fairly contested, and the palm at least divided be-
tween him and John, the Baptist. The martyr-
dom of Stephen, and the spiritin which he suffered,
CHAP. VIII.
This honour, however, may be
raised against the church.
have been an honour to the cause for which he
cheerfully gave up his life, for eighteen hundred
years. hile Christianity endures, (and it will
endure till time 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. l
3. I cannot close these observations without
making one remark on his prayer for his murder-
ers. Though this shows most forcibly the amia-
ble, forgiving spirit of the martyr; yet we must
not forget that this, and all the excellent qualities
with which the mind of this blessed man was en-
dued, proceeded from that Holy GHost, of whose
influences his mind was full. The prayer there-
fore shows most powerfully the matchless benevo-
lence of God. Even these most unprincipled,
most impious, and most brutal of all murderers,
were not out of the reach of His mercy! His
Spirit influenced the heart of this martyr to pray
for his destroyers; and could such prayers fail?
No: Saul of Tarsus, in all probability, was the
first-fruits of them. St. Augustin has properly
remarked, Si Stephanus non orasset, ecclesia Pau-
lum 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 §. spirit that becomes
a disciple of Christ, the efficacy of prayer, and
the unbounded philanthropy of God. º:
... CHAPTER VIII.
.4 general persecution is raised against the church, 1.
Stephen's burial, 2. Saul greatly oppresses the fol-
lowers of Christ, 3, 4. Philip the deacon goes to Samaria, preaches, works many miracles, converts mudny
persons, and baptizes Simon the sorcerer, 5–13. Peter and John are sent by the apostles to Samaria, 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. He is sharply
reproved by Peter, and eachorted to repent, 20–23. He appears to be convinced of his sin, and implores
an interest in the apostles’ prayers, 24. Peter and John having preached the Gospel in the villages of
Samaria, return to Jerusalem, 25. An angel of the Lord commands Philip to go towards Gaza, to meet
an Ethiopian eunuch, 26. He goes, meets and converses with the eunuch, preaches the Gospel to him, and
baptizes him, 27–38. The Spirit of God carries Philip to Azotus, passing through which, he preaches in
all the cities till he comes to Cesarea, 39, 40.
*...º. ND *Saul was consenting
An olymp. unto his death. And at
cir. CC'ſ H. 4. that time there was a great
persecution against the church A; Mºciº.
A. D. cir. S2.
which was at Jerusalem; and 'Āſjößn.
"they were all scattered abroad -ºº Sºlºt
a Ch. 7. 58. & 22. 20.
b Ch. 11. 19.
NOTES ON CHAPTER 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 erro-
neous. The word avyºváozov, signifies gladly con-
senting, being pleased with his murderous work :
How dangerous is a party spirit, and how destruc-
tive 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
belongs to the conclusion of the preceding cha
ter; 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 inno-
cence and their enormous guilt in his crucifixion;
as therefore, the apostles continued to insist
strongly on the resurrection of Christ, the perse-
cution against them became hot and general.
They were all scattered abroad—except the apos-
tles.] Their Lord had commanded them, when
persecuted in one city, to flee to another: this they
did; but wherever they went, they proclaimed
the same doctrines, though at the risk and hazard
of their lives. It 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 not to pro-
voke persecution to follow them, by continuing to
proclaim the same truths that provoked it in the
first instance. f
That the apostles were not also exiled, is a very
remarkable #. 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 rººd the great Head of
675
Saul grievously persecutes
A. M. cir. 4036. 'etri -
**ś, throughout the regions of Ju
An. Olymp.
-** 88tº apostles. •
2 And devout men carried Stephen to
his burial, and “made great lamentation
over him.
3As for Saul,”hemadehavocofthe church,
THE ACTS.
dea and Samaria, except the
the Christian church.
entering into every house, and Aºi...º.
haling men and women, com- ºn. §
mitted them to prison. cir. Coif.º.
4 Therefore “they that were scattered
sº went every where preaching the
WOTO1, • *---
5 Then "Philip went down to théºy
• Gen. 23. 2. & 50. 10, 2sam. s. 31–8 Ch. 7. 58 & 9. 1,
13, 21. & 22.4. & 26. 10, 11. 1 Cor. 15. 9. Gal. 1. 18. Phil.
the church. Bishop Pearce justly suspects those
accounts in Eusebius and others, that state that
the apostles went very shortly after Christ's as-
cension into different countries, preaching and
founding churches. He thinks, this is inconsist-
ent with the various intimations we have of the
continuance of the apostles in Jerusalem; and re-
fers particularly to the following texts, ver. 1, 14,
and 25. of this chapter, chap. ix. 26, 27. xi. 1, 2.
xii. 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 CHRISTIAN church; and
consequently the boast of the church of Rome is
vain and unfounded. From this time a new era
of the church arose. &Iitherto the apostles and
disciples confined their labours among their coun-
trymen 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 persecu-
tion, 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 differ-
ent nations among whom they had their residence.
One of the Fathers has well observed, that “these
holy fugitives 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 bu-
rial] The Greek word auyezopagay signifies not
only to carry, or rather to gather who, but also to
do every thing necessary for the interment of the
dead. Among the Jews, and indeed among most
nations of the earth, it was esteemed a worlº of
piety, charity, and mercy, to bury the dead. The
Jews did not bury those who were condemned by
the Sanhedrim, in the burying place of the fa-
thers, as they would not bury the guilty 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 persons died un-
der the curse of the law, the instruments by which
they were put to death, were considered as un-
clean, and accursed, and therefore buried with
their bodies. Among the ancients, whatever was
gº. or useful to a person in life, was ordina-
Fl
shield, &c. of the soldier, were put in the same
grave; the faithful dog of the hunter, &c, &c.
And on this principle the wife of a Brahman,
- 676 -
buried with him; thus the sword, spear,
3. 6. 1 Tim. 1. 13-e Matt. 10. 28. Ch. 11, 19.—d Ch. 6. 5,
burns with the body of her deceased hus-
band. -
Jºlade great lamentation over him.] This was
never done over any condemned by the Sanhe-
drim, they only bemoaned such privately; this
great lamentation over Stephen, if the same cus-
tom then prevailed as afterward, is a proof that
Stephen was not condemned by the Sanhedrim;
he probably fell a sacrifice to the fury of the bigot-
edincensed mob; the Sanhedrim not interfering
to prevent the illegal execution.
Verse 3. Saul made havoc of the church]. The
word exvAwaivero, from Avºcalya, to destroy, devas-
tate, ravage, signifies the act of ferocious animals,
such as bears, wolves, and the like, in seeking and
devouring their prey. This shows with what per-
severing 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 housej 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 avgov, 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 San-
hedrim, 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. 20. 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 pretended
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 Phineas, 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
instruments 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 dea-
cons, chap. vi. 5. called afterward Philip the
*:::::: chap. xxi. 8. :
The city of Samaria] At this time there was
no city of Samaria remaining: according to Jose-
º .4nt. lib. xiii., cap. 10, sect. 3. Hyrcanus
ad so utterly demolished it, as to leave no ves-
tige of it remaining. Herod the Great did after-
ward build a city on the same spot of ground;
but he called it Xegasºn, i. e. Augusta, in compli-

V.
ment to the emperor Augustus, as Josephus tells
Simon the sorcerer deceives
A. M. cir:4036. of Samaria, and preached
*6. Christ unto them.
ºr 991 tº 6 And the people with one
accord gave heed unto those things which
Philip spake, hearing and seeing the mi-
racles which he did. , -
7 For * unclean spirits, crying with loud
voice, came out of many that were pos-
sessed with them : and many taken with
palsies, and that were lame, were healed.
8 And there was great joy in that
city.
CHAP. VIII.
the people of Samaria,
9 || But there was a certain A. M. cir,4036.
man, called Simon, which be- ºn. o:
foretime in the same city, bused ºr 991:4.
sorcery, and bewitched the people of Sa-
maria,” giving out, that himself was some
great one : f
10. To whom they all gave heed, from
the least to the greatest, 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 sorceries.
a Mark 16. 17.
b Ch. 13. 6.—c Ch. 5. 36.
us, Ant. lib. xv. cap. 8. sect. 5. War, lib. i. cap.
2. sect. 7. and by this name of Sebasté or Au-
; that city, if meant here, would in all pro-
bability, have been called, in the same manner as
the town called Strato's Tower, (which Herod
built on the sea coast, and to which he gave the
name of Cesarea, in compliment to Augustus Ce-
sar,) is always called Cesarea, wherever it is men-
tioned in the Acts of the Apostles. Bp. PEARCE.
As Sychem was the very heart and seat of the
Samaritan religion, and Mount Gerizim the ca-
thedral church of that sect; it is more likely that
it should be intended than any other. See Light-
foot. As the Samaritans received the same law
with the Jews; as they also expected the Mes-
siah; as Christ had preached to and converted
many of that people, John iv. it was very reason-
able 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 heed]
He had fixed their attention not only with the gra.
vity and importance of the matter of his preach-
ins; 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 species of diseases; as they are here distin-
uished from the paralytic and the lame. There
is nothing more certain than that the New Testa-
inent 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 an-
cientecclesiastical 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 per-
son of the Son; that he descended on the apos-
tles on the day of Pentecost, in flames of fire, in
quality of the Holy Spirit; that he was the JMes-
sigh, the Paraclete, and Jupiter; that the woman
who accompanied him, called Helena, was JM:-
neºud, or the first intelligence; with many other
§travagancies which probably never had an ex-
istence. All that we know to be certain on this
SOrt.
subject is, that he used sorcery, that he bewitched
the people, and that he gave out himself to be some
great one. This might be sufficient, were not men
prone to be wise above what is written.
Qur word sorcerer, from the French sorcier,
which, from the Latin sors, a lot, signifies the
using of lots to draw presages concerning the fu-
ture; a custom that prevailed in all countries, and
was practised with a greaf variety of forms. On
the word lot see the note on Lev. xvi. 8, 9. and
Josh. xiv. 2.
The Greek word asyevay signifies practising
the rites or science of the JMagi, or [.
JMughan, the worshippers of fire among the Per-
sians; the Same as ‘ Cºcº JMajoos, and
cº-exº~. JMajooseean, from which we have
our word magician. See the note on Matt. ii. 1.
And bewitched the people of Samaria] E31sov,
astonishing, amazing, or confounding the judg-
ment of the people, from sºus-nau, 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 le-
gerdemain of a juggler produces in the minds of
the common people, who behold his feats. It is
very likely that Simon was a man of this cast, for
the East has always abounded in persons of this
The Persian, Arabian, Hindoo, and Chi-
nese 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 cul-
tivated and enlightened, what might not such do
among the grosser people of Sychem or Sebasté,
eighteen hundred years ago?
That himself was some great one..] That the
feats which he performed sufficiently proved that
he possessed a most powerful supernatural agen-
cy, and could do whatsoever he pleased.
Verse 10. This man is the great power of j
That is, he is invested with it, ...?can comman
and use it. They certainly did not believe him
to be God; but they thought him to be endued
with a great supernatural power. te
There is a remarkable reading here in seve-
ral MSS. which should not pass unnoticed. In
ABCDE. several others, together with the Ethi-
opic, Armenian, latter Syriac, Vulgate, Itala,
rigen and Irenaeus, the word waxovgºn is added
before aeyaxy, and the passage reads thus, This
person is that power of God which is callen the
GREAT. This appears * be the true reading;
Simon believes, and
*** 12. But when they believed
An. § Philip, preaching the things
cir. CCII.4.
God, and the name of Jesus Christ, they
were baptized, both men and women.
13 Then Simon himself believed also:
and when he was baptized, he continued
with Philip, and wondered, beholding the
* miracles and signs which were done.
14 T 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,
THE ACTS.
* concerning the kingdom of ||
offers the apostles money:
prayed for them ... that they ºº
might receive the Holy Ghost. Aj
16 For "as yet he was fallen tº 98%. 4.
upon none of them; only “they were
baptized in the name of the Lord Jesus.
17 Then Élaid they their hands on them,
and they received the Holy Ghost.
18 T 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 re-
ceive the Holy Ghost.
20 But Peter said unto him, Thy mo-
a Ch. 1.3.−b Gr. signs and great miracles.—c Ch. 2.88–
- d Ch. 19. 2.
• Matt. 28. 19. Ch. 2, 38-fch. 10.48. & 19.5—g Ch. 6. 6. &
19. 6. Hebr. 6. 2.
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 #. ersonage, and he succeeded.
Verse 12..] But wheſ, they believed 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.
...he Messiah; and was in consequence bap-
tized.
Continued with Philip, and wondered] Eğıçaro,
he was as much astonished and confounded at the
miracles of Philip, as the people of Samaria were
at his legerdemain. It is worthy of remark, that
ežisaro, comes from the same root, effus'hat, as the
word ečis-ow, in ver, 9. and if our translation, be-
ºwitched, be proper there, it should be retained
here; and then we should read, Then Simon him-
self believed and was baptized, and continued with
Philip, being BEwitchED, beholding the miracles.
and signs which were done. We may see, from
this circumstance, how improper the term be-
witched 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 Pe-
ter, far from being chief of the apostles, is one of
those sent with the same commission and authori-
ty 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 Je-
ºusalem formerly, obtains now in reference to
London. The metropolis, in both cases, is con-
sidered as the centre; and all parts, in every di-
rection, no matter how distant, or how situated,
are represented as below the metropolis. Hence
we so frequently hear of persons going up to Je-
rusalem; and going down from the same. So, in
London the people speak of going down to the
country: and in the country, of going up to Lon-
dom. It is necessary to make this remark, lest
any person should be led away with the motion,
that Jerusalem was situated on the highest ground
in Palestine. It is a mode of speech, which is
used to designate a royal or imperial city.
Prayed for them § ºw might receive the
67 -
Holy Ghost.] It seems evident from this case, that
even the most holy deacons, though full of the
Holy Ghost themselves, could not confer this hea-
venly 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 by the apostles, and
not from the apostles to the people. But for what
| purpose was the Holy Spirit thus given P certain-
ly not for the sanctification of the souls of the
people; this they had on believing in Christ Je-
sus; and this the apostles never dispensed. It
was the miraculous gifts of the Spirit which were
thus qommunicated; the speaking with different
tonguês, and those extraordinary qualifications
which were necessary for the successful preach-
ing of the Gospel; and doubtless many, if not all
of those on whom the apostles 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 church.
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. e
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 derive 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
dissipated, and his soul go into perdition.
#. the gift of God may be purchased] Peter
takes care to inform not only Šimon, but all to
whom these presents may come, that the Spirit of
God is the gift of God alone, and consequently
cannot be purchased with money; for what re-
ward 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?
t
- **
4, , "4: ...
k
*
he is rebuked by Peter,
Aº ney perish with thee, because
º Ö. thou hast thought that "the
ºf Bººt gift of God may be purchased
with money.
21 Thou hast neither part nor lot in this
matter: for thy heart is not right in the
sight of God. - -
32 Repent therefore of this thy wick-
edness, and pray God, “if perhaps, the
thought of thine heart may be forgiven
thee. º
23 For I perceive that thou art in "the
CHAP. VIII.
and exhorted to repent, &c.
gall of bitterness, and in the A. M. cir,4086.
bond of iniquity. *6.
24 Then answered Simon, -eir 2011.4-
and said, “Pray ye to the Lord for me,
that none of these things which 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 many villages of the Samaritans. "
26 T.And the angel of the Lord spake
unto Philip, saying, Arise, and go toward
a Matt. 10.8. See 2 Kings 5, 16.—b Ch. 2. 38. & 10. 45. & 11.
17. –c Dan. 4. 27. 2 Tim. 2, 25. *
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 xxmpos,
which we translate lot, is to be understood as im-
plying a spiritual portion, office, &c. see proved
in the note on Numb. xxvi. 55.
Thy heart is not right] It is not through mo-
tives 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 wouldst now give a little
money that thou mightest, by thy new gift, gain
much.
Verse 22. Repent therefore of this thy wicked-
mess] St. Peter did not suppose his case to be ut-
terly hopeless; though his sin, considered in its
notives and objects, was of the most heinous kind.
If perhaps the thought of thine heart may be
forgiven thee..] His sin, as yet, only existed in
thought and purpose; and therefore it is said, if
perhaps the thought of thy 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 re-
gret, bitter sufferings, 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 wortMwood.
And in Heb. xii. 15. some grievous sin is intend-
ed, when the apostle warns them lest any root of
BITTERNESs springing up, trouble you, and there-
by many be defiled.
Bond of iniquity.] An allusion to the mode in
which the Romans secured their prisoners, chain-
ing 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 execu-
tion to see if thou wilt repent. *
Verse 24. Pray ye to the Lord for me] The
words of Peter certainly made a deep impression
on Simon's mind; and he must have had a high
opinion of the apostles' sanctity and influence with
God, when he thus commended himself to their
prayers. And we may hope well of his repent-
ance and salvation; if the reading of the Codex
Bezae, and the margin of the latter Syriac, may
be relied on: Pray ye to the Lord for me that
none (tovºrov 'roy ºzov) of ALL THOSE Evils
which ye have spoken (aot) to ME, may come upon
ºne (9s ºraxxx xxaloy ov 3 textazravey) who werT
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 gene-
d Hebr. 12, 15.—e Gen. 20. 7, 17. Exod. 8. 8. Num. 21.7.
1 Kings 13. 6. Job 42.8 Janes 5. 16.
rally supposed to have “grown worse and worse,
opposing the apostles and the Christian doctrine,
and deceiving many cities and provinces by ma-
gical operations; till being at Rome in the reign
of the emperor Claudius, he boasted that he could
fly, and when exhibiting before the emperor and
the senate, St. Peter and St. Paul being present,
who knew that his flying was occasioned by ma-
gic, prayed to God that the people might be un-
deceived, 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, it, and
the rest of the things spoken of Simon the sor-
cerer, appear utterly unworthy of credit. Calmet
makes a general collection of what is to be found
in Justin JMartyr, Irenceus, Tertullian, Eusebius,
Theodoret, Augustin, 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 in the note
on ver. 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 inscription Si-
moni 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. xcvi, inscript. No.
5, 6, 7,
Verse 25. And they, when they had—preach-
ed—ºreturned to Jerusalem] That is, Peter and
John returned, after they had borne testimony to
to, and confirmed the work which Philip {j
wrought.
Verse 26. Arise, and go toward the south] How
circumstantially 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 duty; 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
GOI) who employs him, and requires of him im-
plicit obedience...If he do his will, according to
the present direşti, he shall know by the issue
that God hath sénéhim on an errand worthy of
his wisdom and goódness. We have a similar in-
stance of circumstantial direction from God in ch.
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 *::: sends any man on a
Philip being sent to Gaza,
A.M. cit 4:36, the south, unto the way that
A. 3D; CIT, S2. - *
'ºol. goeth down from Jerusalem
.* Bººt- unto Gaza, which is desert.
27 And he arose and went: and, behold,
* a man of Ethiopia, an eunuch of great au-
'THE ACTS.
meets an Ethiopian eunuch,
thority under Candace queen A; Meir 4036.
of the Ethiopians, who had ºf
the charge of all her treasure, * * *
and * had come to Jerusalem, for to wor-
ship, . - ,
a Zeph. S. 10.
*— *
* message, without giving him such directions as
shall prevent all mistakes and miscarriages, if
simply and implicitly followed. This is also strict-
ly 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;
cannot be . And how many of this stamp
are found even among Christians, professing strict
godliness! :
Gaza, which is desert.] Airm es.w gnaos, 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 pass-
ed through, when he went from Phoenicia to
Egypt; and was at the entrance into a wilder-
Iness, º: the account given by Arrian, in
Exped. Alex. lib. 2. cap. 26., p. 102. [Ed. Gro-
now..] that it was the last inhabited town, as a man
goes from Phoenicia to Egypt, eart ºn agxh ºrns
Egnaou, on the commencement of the desert. See
Bishop Pearce. -
Dr. Lightfoot supposes that the word desert is
added here, because at that time the ancient Ga-
za was actually desert, having been destroyed by
Alexander, and ºxeyova a senaos, 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 Phili
now was. On this we may observe, that althoug
Gaza was desolated by Alexander the Great, as
were several other cities, yet it was afterward re-
built by Gabinius. See Josephus Ant. lib. xv.
cap. v. sect. 3. . And writers of the first century
represent it as being flourishing and populous in
their times. . See Wetstein.
Schoettgen thinks that egnaos, desert, should be
referred, not to Gaza, but to odoc, the way; and
that it signifies a road that was less frequºted.
If there were two roads to Gaza from Jerúsàſem,
as some have imagined (see Rosenmuller)" the
eunuch might have chosen that which was desert,
or less frequented for the sake of privacy, in his
journeying religious exercises.
Verse 27. A man of Ethiopia] . Avng Auðtoºk,
should be 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 º 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] Avvasºns, a prefect, lord
chamberlain of the royal household; or rather,
her treasurer, for it is here said, he had charge
of all her treasure, my eru ºraan; the ya & he aurºc.
e Greek word Tağa, Gaza, is generally allow-
ed to be Persian, from the authority of Servius,
who, in his comment on AEm. lib. i. wer. 118.
Jºpparent rari mantes in gurgite vasto;
•Armavirám, abulanº oiſt GAZA per undas.
b John 12. 20.
“And here and there above the waves are seen
Arms, pictures, precious goods, and floating men.”
DRYDEN.
The words of Servius are, “Gaza Persicus ser-
mo est, et significat divitias ; unde Gaza urbs in
Palaestina dicitur, quod in ea Cambyses rex Per-
Sarum cum AEgiptiis 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 nearest Persian word of this
signification which I find, is & gunch, or
* • tº gº *
gamz, and \º guncha, which signify a ma-
gazine, store, hoard, or hidden treasure. The
. . . a. º. Q
Arabic '. &3). chuzaneh, comes as near as
the Persian, with the same meaning. Hence
© *
(tº3-lo makhzen, called magazen by the Spa-
niards 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.
ut who was Candace? It is granted that she is
not found in the common lists of Ethiopic sove-
reigns, with which we have been favoured. But
neither the Abyssinians, nor the Jews, admitted
women in their genealogies. I shall not enter into
this controversy, and 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 reigned upon the
Nile in Aibara near Egypt. Her capital also
was taken in the time of Augustus, a few years
before the conversion of the slave by Philip; and
we shall have occasion often to mention her suc-
cessors and her kingdom, as existing in the reign
of the Abyssinian kings, long after the Moham-
medan conquest: they existed when I passed
through Atbara, and do undoubtedly exist there
to this day.” Bruce's Travels, Vol. II. p. 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 con-
tinued Jews and Pagans for more than three hun-
dred years after the Christian era. Their con-
version is, with great probability, attributed to
Frumentius, sent to Abyssinia for that purpose, by
Athanasius, Bp. of Alexandria, about A. D. 330.
See Bruce as above. -
The Ethiopians mentioned here, are those who
inhabited the isle or peninsula of Meroë, above
and southward of Egypt. It is the district which
Mr. Bruce calls Atbara, and which he proves for-
merly bore the name of Meroë. This place; ac-
cording to Diodorus Siculus, had its name from
Meroe, daughter of Cambyses, king of Persia:
* º
who, returning from Jerusalem,
A; Meir, 4.3%. 28 Was returning, and sitting
A. D. cir. 32. . © g .* * &
'An olymp, in his chariot, “read Esaias
cir, CC]. I. 4.
the prophet.
29 Then "the Spirit said unto Philip,
Go near, and join thyself to this chariot.
30 And Philip ran thither to him, and
CHAP. VIII.
was reading the Scriptures.
beard him " read the prophet A. M.;ciº.
Esaias, and said, Understand- º:
est thou what thou readest? - ºr 991 tº
31 And he said, "How can I, except some
man should guide me? And he desired Phi-
lip that he would come up and sit with him.
a Col. 3. 16.-b Ch. 18. 2.
who died there in the expedition which her father
undertook against the Ethiopians. Strabo men-
tions a queen in this very district named Candace:
his words are remarkable. Speaking of an in-
surrection of the Ethiopians against the Romans,
he says, Tovºrov d” horay x at on th; 3a auxia a he s-ga-
orhyol rhº K & y & 2 × h :, n x 28’ hºw as ngãe roy A18tozroy.
avágurh ru: )wyn, reºrngo'º, ºwn ºrov cºaxa ov, “Among
these were the officers of Queen CANDACE, 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
mentioned in the text, it being a little before the
Christian era; 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 ac-
count of the report made by Nero's messengers,
who were sent to examine this country, says, Edi-
..ficii oppidi (Meroes) pauca : regnare foeminan
CANDACEN ; quod nomen multis jam annis ad re-
ginas 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 Candace: which name had passed to
their queens successively, for many years.” To
one of those queens, the eunuch in the text be-
longed: 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 x. 1, &c. we have the ac-
count of the visit paid to Solomon by the queen
of Sheba; the person to whom our Lord refers,
Matt. xii. 42. and Luke xi. 31. It has been long
credited by the Abyssinians that this queen, who
by some is called Balkis, by others.Maqueda, was
not only instructed by Solomon in the Jewish re-
ligion, §: also established it in her own empire
on her return: that she had a son by Solomon
named JMenilek, who succeeded her in the king-
dom; and from that time till the present, they
have preserved the Jewish religion. Mr. Bruce
throws some light upon this subject: the sub-
stance of what he says is the following: “There
can be no doubt of the expedition 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, &c., queen of Sheba or
. Saba; for Saba, Azab, and Azaba, all signify the
south : and she is said to have come from the ut-
termost parts of the earth. In our Saviour's time
the boundaries of the known land southward,
were Raptum or Prqºm; which were the ut-
termost parts of the Rºſown earth, and were with
great propriety, so styled by our Lord. The
gold, myrrh, cassia, and frankincense which she
brought with her, are all products of that coun-
try. The annals of the Abyssinians state that
VoI. I. 86 )
c Rom. 12. 11.-d Eph. 3. 3, 4.
she was a pagan when she left Saba or Azab, 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 inhabit-
ants of this country, whether Jews or Christians,
believe this; and further, that the 45th Psalm
was a prophecy of her journey to Jerusalem;
that she was accompanied by a daughter of Hi-
ram, from Tyre; and that the latter part of the
Psalm, is a prophecy of her having a son by So-
lomon, and of his ruling over the Gentiles.” Tra-
vels, Vol. II. page 395, &c. All this being grant-
ed, and especially the scripture fact of the queen
of Sheba's visit, and the great probability, sup-
ported by uninterrupted tradition, that she esta-
blished 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 wor-
ship; he had profited by his religious exercises,
and even in travelling, he is improving his time.
God sees his simplicity and earnestness, and pro-
vides him an instructer, who should lead him into
the great truths of the Gospel; which, without
such an one, he could not have understood.
Many, after having done their duty, as they call
it, in attending a place of worship, forget 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 know-
ledge 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, with-
out knowing the reason why; it was requisite
that he should now be informed of the object of
his mission : the Spirit said unto him, go near
and join thyself, &c. The angel who had given
him the first direction had departed ; and the in-
fluence of the Holy Spirit now completed the in-
formation. . 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 £. Esaias]
The eunuch it seems, was reading aloud, and ap-
parently in Greek, for that was the common lan-
guage in Egypt; and indeed almost in every
place, it was understood. And it appears that it
was the Greek version 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 me?] This is no proof that “the Scrip-
tures cannot be understood without an authorized.
681
Philip eaplains the Scriptures,
A.M.cº.49%. 32 The place of the scripture
A.D. cir. 32. * sº a -
Wºo. which he read was this, “He was
* Bººt led as a sheep to the slaughter;
and like a lamb dumb before his shearer,
so opened he not his mouth :
33. In his humiliation his judgment was
taken away: and who shall declare his
generation? for his life is taken from the
earth.
34 And the eunuch answered Philip, and
said, I pray thee, of whom speaketh the
prophet this? of himself, or of some other
man 7 -
a Isai. 53. 7, 8.—b Luke 24. 27. Ch. 18. 28.-C Ch. 10. 47.-
interpreter,” as some of the papistical writers
assert. How could the eunuch know any thing
of the Gospel dispensation, to which this Scrip-
ture referred 2 That dispensation had not yet
been proclaimed to him; he knew nothing about
Jesus. But where that dispensation has been
published; where the four Gospels and the apos-
tolic epistles are at hand, every thing relative to
the salvation of the soul, may be clearly appre-
hended by any simple upright person. There are
difficulties, it is true, in different parts of the Sa-
cred Writings, which neither the pope nor his
conclave can solve: and several, which even the
more enlightened Protestant cannot remove: , but
these difficulties do not refer to matters in which
the salvation of the soul is immediately concerned:
they refer to such as are common to every an-
cient author in the universe. These difficulties
being understood, add to the beauty, elegance,
and justness of the language, thoughts, and turns
of expression; and these, only the few who are
capable of understanding, are able to relish. As
to all the rest, all that relates 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..] So
earnestly desirous was he to receive instruction
relative to those things which concerned the wel-
fare of his soul.
Verse 32. The place of the scripture] IIegioxh
ºrn; yeapne, the section, or paragraph.
Verse 33. In his humiliation his judgment was
taken away] . He who was the fountain of judg-
ment and justice, had no justice shown him, (mercy
he needed not) in his humiliation ; viz. that time
in which he emptied himself, and appeared in the
form of a servant.
Who shall declare his generation] Thy yeyeav
avºrou ; answering to the Hebrew inn doro, which
#. Lowth understands as implying his manner of
ºf 8,
they were taking away any criminal from judg-
ment to execution, to call out and inquire whether
there was any person who could appear in behalf
of the character of the criminal P whether there,
was any who, from intimate acquaintance with
his manner of life, could say anything in his fa-
vour? This circumstance I have noticed before,
and it has been particularly remarked in the case
of Stephen; see at the end of chap. vii. In our
Lord's case, this benevolent inquiry does not ap-
pear to have been made ; and perhaps to this
breach of justice, as well as of custom, the pro-
phet refers : and this shows how minutely the
It was the custom among the Jews, when
THE ACTS.
{
by preaching Jesus.
35 Then, Philip opened his Aß.
mouth, and "began at the same ºf
An. Olymp.
scripture, and preached unto -ºº-ºº::
him Jesus.
36 And as they went on their way, they
came unto a certain water: and the eu-
nuch said, See, here is water; * what doth
hinder me to be baptized ?
37 And Philip said, "If thou believest
with all thine heart, thou mayest. And
he answered and said, “I believe that
Jesus Christ is the Son of God.
38 And he commanded the chariot to
e Matt. 16. 16. John 6. 69. & 9. 35, 38 & 11. 27. Ch. 9, 20.
1 John 4. 15. & 5. 5, 13.
conduct of those bad men was known 700 years
before it took place. God can foreknow what he
pleases; and can do what he pleases; and all the
operations of his infinite mind are just and right.
Some think that who shall declare his generation ?
refers to his eternal sonship; others to his miracu-
lous conception by the Holy Spirit, in the womb
of the virgin; others, to the multitudinous pro-
geny of spiritual children, which should be born
unto God, in consequence of his passion and me-
ritorious death. Perhaps the first, 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 ascer-
tain 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 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 JMessiah ; and that in his person, birth,
life, doctrine, miracles, passion, death, and resur-
rection, 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 wil-
ling 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 CHRIST or JMessiah;
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, Ethiopic,
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
Criseas says, “Hic versus, certissime delendus,”
this verse, most assuredly, should be blotted out.
It is found in E. several qihers of minor impor-
tance, and in the Vulgateºfid 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
682
Philip goes to
Aº standstill: and they went down
Å. oºm. both in the water, both Philip
* * *- and the eunuch; and he bap-
tized him.
39 And when they were come up out
of the water, "the Spirit of the Lord
CHAP. IX.
.Azotus and Cesarea.
caught away Philip, that the Aº
eunuch saw him no more : and Anjºymp.
he went on his way rejoicing. -º-º-º:
40 But Philip was found at Azotus: and
passing through he preached in all the
cities, till he came to Cesarea.
a 1 Kings 18. 12. 2 Kings
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 administered by his au-
thority.
Verse 39. The Spirit of the Lord caught away
Philip] Perhaps this means no more than, the
Holy Spirit suggested to the mind of Philip that
he should withdraw abruptly from the eunuch;
and thus leave him to pursue his journey, reflect-
ing on the important incidents which had taken
place. Some suppose 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 Alexandrinus which exists
thus in two lines : -
TINA ATIONE TIETIEECNEIIIT ONETNOTX ON
The Spirit of the Lord fell upon the eunuch
ATTEAOCAEKrh PIIACENTONo1AIIIIION.
But the angel of the Lord snatched away Philip.
This reading is found in several other JMSS. and
in some Versions. Many think that the Spirit
or angel of God carried off Philip in some such
manner as the Apocrypha represents the trans-
portation of Habakkuk, who was taken up by the
hair of the head, and carried from Judea to Ba-
bylon . 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
JMeroë, but on the contrary, that he should hasten
3.W2.
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
to Ashdod ; as God had in that, and the
2. 16. Ezek. 3. 12, 14.
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 Phi-
listines; and is a seaport town on the Mediterra-
nean Sea, between Gaza on the south, and Joppa
or Jaffa on the north. Herodotus reports, lib. ii.
cap. 157. that Psammeticus king of Egypt, be-
sieged 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 Cesa-
rea] This was Cesarea in Palestine, formerly
called Strato's Tower, built by Herod the Great,
in honour of Augustus. There was an excellent
harbour here made by Herod; and after the de-
struction of Jerusalem, it became the capital of
the whole land of Judea. It must be always dis-
tinguished from Cesarea Philippi, which was an
| inland town, not far from the springs of Jordan.
Whenever the word Cesarea occurs, without Phi-
lippi, the former is intended. As Philip preached
in all the cities of Palestine, till he came to Ce-
sarea, he must have preached in the different
cities of the Philistine country, Ashdod, Akka-
ron, 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 disposition 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 Abyssy-
nia. 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 itimerant mis-
sion ended here; though he continued occasion-
ally to perform the work of an evangelist; 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 per-
form; and which it is impossible for any man to
accomplish by substitute. And which none can
neglect without endangering 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 synagogue, proclaims Christ, and confounds the Jews, 20–22. The Jews lay wait to kill him, but
the disciples let him 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 thenge to his own city Tarsus, 28–30. About this time, the churches being freed from per-
secution, are edified and multiplied, 31. Peter heals Eneas at Lydda, who had been qfflicted with the
palsy eight years; in consequence of which miracle, all the people of Lydda and Saron are converted, 33–
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
&nhabitants of Lydda by this miracle, 42, 43.
69?
Saul continues to persecute
*:::::::::: ND "Saul, yet breathing
An. Olymp. out threatenings and
*** - slaughter against the disciples
of the Lord, went unto the high-priest,
THE ACTS.
the Christian church.
A. M. cir. 4037.
A. *6. 33.
An...Olymp.
cir. CCIII. 1.
2 And desired of him letters to
Damascus to the synagogues,
that if he found any "of this
way, whether they were men or women,
a Ch. 8. 3. Gal. 1. 13. 1 Tim. 1. 13.
NotEs on chAPTER Ix.
Verse 1. Saul, yet breathing out threatenings
and slaughter] The original text is very empha-
tic, eru eazryady &retahç kau povov, and points, out
how determinate Saul was, to pursue and accom-
plish his fell purpose of totally destroying the in-
fant church of Christ. The mode of speech in-
troduced above, is very frequent in the Greek
writers; who often express any vehement and
hostile affection of the mind by the verb ºryzely, to
breathe, to pant; so Theocritus Idyll. xxii. ver. 82.
Evaeva ow avyayoy, 4 ovo y axxaxouat ºry to y rec.
They came into the assembly, breathing mutual
slaughter.
Euripides has the same form, rup ºr ye ova a was
4 or oy, breathing out fire and slaughter. Iphig.
in Taur.
And Aristophanes more fully, referring to all
the preparations for war :
AAAct ºry to y ºr a s d'op v Kat a 2 y2 & c. xxi Aevicoxo‘pov;
ºrpwºpotaeucºc,
Kat ºriº.nzas, xxt xynſzló as xxt &vkzov: grºte:Goetovº.
Ranae, ver. 1048.
They breathed spears, and pikes, and helmets,
and crests, and greaves, and the fury of re-
doubted heroes.
The figure is a favourite one with Homer; hence
Azeved ºr veto y ºr e : A Gayºrer, the Abantes breathing
strength.-Il. ii. 536. and how frequently he
speaks of his fierce countrymen, as, Azeved a veto y-
ºr a c Axalou, 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 accom-
plishing the destruction of the objects of its re-
sentment. 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 Ste-
phen, 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. viii. 3.
Went unto the high-priest] As the high-priest
was chief in all matters of an ecclesiastical na-
ture, and the present business was pretendedly
religious ; he was the proper person to apply to
for letters by which this virulent persecutor might
be accredited. The letters must necessarily be
granted in the name of the whole Sanhedrim, of
which, Gamaliel, Saul's master, was at that time
the head; but the high-priest was the proper or-
gan, through whom this business might be nego-
tiated.
Verse 2. Letters to Damascus to the #.
Damascus, anciently called pºp". Damask an
pypy" Darmask, was once the metropolis of all
Syria. It was situated at 50 miles distance from
the sea; from which it is separated by lofty
mountains. It is washed by two rivers, Amara
or Abara, which ran through it, and Pharpar,
called by the Greeks Chrysorrhoea, the golden
stream, which ran on the outside of its walls. It
is one of the most anciº cities in the world, for
§34.
b Gr. of the way: So ch. 19. 9, 23.
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 JMecca. It is surround-
ed with pretty strong walls, which have nine
gates; and is between four and five miles in cir-
cumference. It contains about 100,000 inhabi-
tants, some say more, the principal part of whom
are Arabs and Turks, with whom live in a state
of considerable degradation, about 15,000 Chris-
tians. Damascus, like other places of 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 Chris-
tian 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. JMetellus
and Laelius, seized it, during the war of Pompey
with Tigranes; before Christ 65. It continued
under the dominion of the Romans till the Sara-
cens took possession of it in A. D. 634. It was
besieged and taken by Teemour lenk, A. D. 1400,
who put all the inhabitants to the sword. The
Egyptian JMamelukes 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 270 S. S. W. of Diarbek. Lon-
gitude 37° east. Latitude 33° 45′ north. The
fruit tree called the Damascene, vulgarly Dama-
zon, and the flower called the Damasic rose, were
transplanted from Damascus to the gardens of
Europe: and the silks and linens, known by the
name of Damasks, were probably first manufac-
tured by the inhabitants of this ancient city.
.Any of this way] That is, this religion, for so
Th" derec in Hebrew, and £30s, hodos in Hellenis-
tic Greek, are often to be understood. nin' Inn
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
practice of Christianity by a similar expression,
Bºxin Inn derec hanotsarim, the way, doctrine,
or sect of the Christians.
Whether they were men or women] Provided
they were Jews; for no converts had as yet been
made among the Gentiles: nor did the power of
the high-priest and Sanhedrim extend to any but
those who belonged to thesitgagogues. Pedrce.
In every country whereºhere were Jews and
synagogues, the power andräuthority of the San-
hedrim and high-priest were acknowledged: just
as Papists in all countries acknowledge the au-
º of the pope. And as there can be but
one pope, and one conclave; so there could be but

He is reproved for the sin
A. M. cir. 4037, he might bring them bound
A. D. cir. 38.
X.o. unto Jerusalem.
eit 99/1 - 3 And * as he journeyed, he
came near Damascus: and suddenly there
shined round about him a light from hea-
VēI] .
CHAP. IX.
and folly of his conduct.
4 And *he fell to the earth,
and heard a voice saying unto
him, Saul, Saul, “why perse-
cutest thou me? *
5 And he said, Who art thou, Lord 2
and the Lord said, I am Jesus whom
A. M. cir. 4037.
A. D. cir. 33.
An. Olymp.
cir. C C III. 1.
a Ch. 22. 6. & 26. 12. 1 Cor. 15. 8.
b Dan. 8. 17. & 10. 9.-d Matt. 25. 40, &c.
one high-priest, and one Sanhedrim ; and this is
the reason why the high-priest and Sanhedrim 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 thun-
der; with which God chose to astonish and con-
found Saul and his company; but so modified it,
as to prevent it from striking them dead. Thun-
der would naturally follow such a large quantity |
of this fluid, as appears to have been disengaged
at this time; and out of this thunder, or immedi-
ately &fter it, Christ spoke in an awful and dis-
tinct voice, which appears to have been under-
stood by Saul only. .
Verse 4. And he fell to the earth] Being struck
down with the lightning: many persons suppose
he was on horseback, and painters thus repre-
sent him: but this is utterly without foundation.
Painters are in alimost every case wretched com-
mentators. .
Verse 5. Who art thou, Lord?] Tus at Kvgue;
Who art thow, SIR P He had no knowledge who
it was that addressed him; and would only use
the term Kvgus, as any Roman or Greek would,
merely as a term of civil respect.
I am Jesus whom thou persecutest] “Thy enmi-
ty is against me and my religion; and the inju-
ries which thou dost to my followers, I consider
as done to myself.”
The following words, making 20 in the original,
and 30 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 2 and the Lord
said writo 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 Itala, Erpen's Arabic, the Syriac, Coptic,
Sahidic, and most of the Slavonian. It is found
in the Vulgate, one of the Arabic, the Ethiopic,
and Armenian ; and was probably borrowed from
chap. xxvi. 14. and some marginal 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.] xxxnpoy rot reos wey'rea.
Aaxºručely. This is a proverbial expression, which
exists not only in º but even in so many
words, both in the Greek and Latin writers.
Key'rgoy, 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 rebelling against lawful authority;
and the getting into greater difficulties, by en-
deavouring to avoid trifling sufferings. So the
proverb Incidit in Scyllam qui vult vitare Charyb-
dim. Out of the cauldron into the fire. “Out of
bad, into worse.” The saying exists almost in
the apostolic form, in the following writers.
EURIPIDEs, in Bacch, ver. 793.
evoukº’ av avºra, Azaxa ov, n &vkzovº avo;
II g o c k a y ºr g 2 × 2 × ºr t < 0 , º, . Synºro; a y, Geº.
“I, who am a frail mortal, should rather sacri-
fice to him who is a God, than by giving
place to anger, kick against the goads.”
And Eschylus in Agamemnon, ver. 1633.
IIgo; it a y ºr g × 4 m × 2 × ºr u & e.
Kick not against the goads.
And again in Prometh. Vinct, ver. 323.
II g o c K e y ºr g a x, a x 2 v 3 k ºr eve t c, ogov ore
Tgzz vs A: oyzgzoº ová’u’revövvos xgaret. ~.
“Thou stretchest out thy foot against goads,
seeing the fierce monarch governs according
to his own will.”
Rosistance is of no use; the more thou dost rebel,
the more keenly thou shalt suffer. See the Scho-
liast here. º
PINDAR has a similar expression, Pyth. ii.
ver. I 71—5.
* begety d” exagga's
Ezra v2 evuoy Adéoyºro.
Zvycy y” &gayel. IIort z a y ºr g o y 3% rot
A « k ºr 1 & 2 ºz e y, ºrexe3es
Oxia 8mgos oup, 23.
“It is profitable, to bear willingly the assumed
yoke. To kick against the goad, is perni-
cious conduct.”
Where see the Scholiast, who shows that “it is
ridiculous 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. ºw
Vemere in mentem mihi istoec: nam inscitia est
.Advorsum stimulum calces.
“These things have come to my recollection,
for it is foolishness for thee to kick against a
goad.”
OvID has the same idea in other words, Trist,
lib. ii. ver. 15.
JAt nunc (tanta meo comes est insania morbo)
Saara malum refero rursus ad icta pedem. .
Scilicet et victus repetit gladiator arenam;
Et redit in tumidits naufraga puppis aquas.
But madly now I wound myself alone,
Dashing my injur'd foot against the stone;
So to the wide arena, wild with pain,
The vanquished 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 impatient under affliction; and of oppo-
sing the purposes of his ºice and mercy. The
tº J
He is directed to go to Damascus THE ACTS.
A. M. cir. 4037. thou
A. D. cir. 33 persecutest: * it is hard
• J. Clºſe ºffs
An. Ol mp.
for thee to kick against the
Sir CC II. 1. pricks. -
6 And he trembling and astonished said,
Lord, "what wilt thou have me to do
*
a Ch. 5. 39.—b Luke 3. 10. Ch. 2, 37. & 16. 30.
words contain an universal lesson; and teach us
patience under affliction, and subjection to the
sovereign will of God; and they especially show
the desperate wickedness of endeavouring, by
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 il-
lustration 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 inculcated on the minds of children and
scholars; when chastised for their faults, resist-
ance and stubbornness produce increased coer-
cion and chastisement. And let parents and
masters learn, that the oft repeated use of the
goad and ferula, seldom tend to reclaim, but beget
obduracy and desperation. The advice of Colu-
mella to the ploughman, 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 verberi-
bus terreat; ultimaque sint opus recusantibus re-
media, plagoe. Nunquam stimulo lacessat juven-
cum, quod retrectantem calcitrosumque eum, red-
dit: nonnunquam tamen admoneat flagello.” Co-
LUMELLA, De Re Rustica, lib. ii. Cap. 2. in fine.
“Let the husbandman intimidate his oxen more
by his voice than by blows, to which he should
never have recourse but in extreme cases. A
goung steer should never be goaded, for this will
induce him to kick and run back: ; but on proper
occasions the whip, as an incentive to activity,
may be profitably used.” In reference to the
same subject, which all concerned should feel to
be of the greatest importance, I shall close with
the advice of one greater than the Roman agri-
culturist; Fathers, provoke not your children to
anger, lest they be discouraged; Coloss. iii. 21.
but bring them up §: raidetºx at vov6ertº Kuptov)
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 tender and
feeling heart. .
Verse 6. Trembling] Under a strong appre-
hension 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
Kuple, Lord, is here to be understood in its pro-
per sense, as expressing authority and dominion :
in the fifth 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 restrained, but the lion becomes a lamb.
at wilt thou have me to do? Wilt thou conde-
scend to employ 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 bonds 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
to receive instructions.
And the Lord said unto him, º.º.º.
Arise, and go into the city, and A. o:
it shall be told thee what thou & Sºlº.
must do. -
7 And “the men which journeyed with
c Dan. 10. 7. Ch. 22.9. & 26. 13.
other; 2. That in the benevolence of Ananias, he
might see the spirit and tendency 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 eywºot, stupified,
hearing rag qayne, the voice, or thunder, but not
distinguishing the words, which were addressed to
Saul alone; and which were spoken out 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.-
Jłnd 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 ºf:
ter the wind an earthquake ; and after the earth-
quake a fire; and after #'ſ. 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 behold there came a voice unfo
him, and said, what Dost THou HERE, ELIJAH 2
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 with me.
They had heard the thunder which followed the
escape of the lightning, but they heard not the
voice of him that spake 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 splendour
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
arguments against the real appearance, are not
strong. St. Luke tells us, that those who were with
him heard the voice, but they saw no man; which
is a strong intimation that he saw what they did
not. Ananias, it seems, was informed, that there
had been a real appearance, for in addressing Saul,
ver, 17. he says, the Lord Jesus that APPEARED
unto THEE in the way as thou camest, &c. And
Barnabas intimates thus much, when he brought
him before the apostles at Jerusalem, for he de-
clared unto them, how he had seen 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 fa-
thers hath chosen thee, that thou shouldst know his
will, and SEE that JUST on E, and shouldst HEAR
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 ac-
tual manifestation of the person of Christ. But
St. Paul's own words, 1 Cor. ix. 1. put the sub-
ject out of dispute: .4m. I not an apostle & Am I
not free ? HAve I Not SEEN JESUS CHRIST IN
THE FLESH 2 to which may be added, 1 Cor. xv.
8. And last of all, HE was SEEN OF ME ALSo, as
of one born out of due time. -

68
.#nanias has a vision
*º him stood speechless, hearing
Yºo... a voice, but seeing no man.
*994-1. 8 And Saul arose from the
earth; and when his eyes were opened,
he saw no man; but they led him by the
hand, and brought him into Damascus.
9 And he was three days without sight,
and neither did eat nor drink.
10 T 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.
11 And the Lord said unto him, Arise,
and go into the street which is called
Straight, and inquire in the house of Ju-
CHAP. IX.
concerning him.
das for one called Saul "of ºººº.
Tarsus : for, behold, he pray- An olymp.
eth, cir. CCIII. I.
12 And hath seen in a vision a man named
Ananias coming in, and putting his 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 he hath done to thy saints at
at Jerusalem:
14 And here he hath authority from the
chief priests to bind all "that call on thy
Daſſle,
15 But the Lord said unto him, Gothy
way: for * he is a chosen vessel unto me,
a Ch. 22. 12.—b Ch. 21. S9. & 22. 3.-c Wer. 1.-d Ver, 21. Ch.
7.59 & 22. 16. 1 Cor. 1. 2. 2 Tim. 2. 22.
e Ch. 13. 2. & 22. 21. & 26. 17. Rom. 1.1. 1 Cor. 15. 10. Gal.
1. 15. Ephes. 3. 7, 8. 1 Tiin. 2. 7. 2 Tim. 1. 11.
Verse 8. When his eyes were opened, he saw no
man] Instead of ovdeya, no man, the Codex Alez-
andrinus, the Syriac, Vulgate, and some others,
have ouðey, nothing. He not only saw no man, but
he saw nothing, being quite blind; and therefore
was led by the hand to Damascus, ºn 3xeracy, being
without sight. - .
Verse 9. JWeither did eat nor drink] The anxi-
ety of his mind, and the anguish of his heart, were
so great, that he had no appetite for food; and he
continued in total 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 Amanias was one of the 72 dis-
ciples, and that he was martyred; and they cele-
brate this martyrdom on the first of October.—
It has been further stated, that his house was turn-
ed into a church, which remains to the present
day, though now occupied as a Turkish mosque :
but even the Mohammedans have the tradition,
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, according 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]. Eyðpak, art,
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 dream.
Verse 11, Arise, and go into the street which is
called Straight] How very particular is this di-
rection and it was necessary that it should be
so, that he might see the whole to be a divine com-
munication: the house was probably one in which
Saul was accustomed to reside when at Damas-
cus ; and where he was known as a native of
Tarsus. -
Tarsus was a city of Cilicia, seated on the Cny-
dus, and now called Tarasso. It was at one pe-
riod the capital of all Cilicia ; and became a ri-
val to Alexandria and Athens in the arts and sci-
ences. The inhabitants, in the time of Julius Ce-
Sar, having shown themselves friendly to the
Romans, were endowed with all the privileges of
Roman citizens: and it was on this account 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 : therefore, go speedily and direct him.—
Some have laid needless stress on these words, as
if they intimated, that “though Saul as a Phari-
see, 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 Phari-
see, he had lived in all good conscience towards
God ... and consequently in that time, made many
faithful and fervent prayers: but he was praying
now for instruction, and his prayers were speedily
answered.
Verse 13. Hath seen in a vision] While God
prepares Amanias 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 12. Lord, I have heard by many of this
man] This was all done in a dream, else this sort
of reasoning with his Maker would have been
intolerable in Ananias. Saul had been a notorious
persecutor : many could testify of his outrageous
acts against the poor followers of Christ.
Thy saints] That is, the Christians or follow-
ers of Christ, Ayios, signifies not only holy per-
sons, but also consecrated persons; from a, nega-
tive, and yh, the earth ; persons who are separa-
ted from all earthly uses, and consecrated to the
service of God alone. ,
Verse 14. And here"he hath authority, &c.]
Ananias had undoubtedly heard of Saul's coming,
and the commission he had received from the chief
priests; and he was about to urge this as a reason
why he should have no connexion with so danger-
OUIS a [I]ºllſ].
Verse 15. Go thy way] He was thus prevented
from going further in his reasoning on this subject.
He is a chosen vessel unto me] The word.orkevoº,
in Greek, and 92 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 Earod.
fol. 87. on these words of Boaz to Ruth, chap. ii.
ver. 9. When thow art athirst, go unto the vessels
and drink, &c. there are these remarkable words,
“ 95 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 bless-
ed God uses, although they be brittle: but they are
brittle only in this woºt they may establish
- ºft--.
-ángnias comes to Saul,
As Meir 4.7. to bear my name before "the
A. D. cir. 88. - b l-
źol. Gentiles, and *kings, and the
*: 99% º children of Israel:
16 For “I will show him how great
things he must suffer for my name's sake.
17 “And Ananias went his way, and en-
tered into the house; and “putting his
THE ACTS.
who receives his sight.
hands on him said, Brother A. M. cir. 4087.
Saul, the Lord, even Jesus, **6.
that appeared unto thee in the ºr 99.4:1.
way as thou camest, hath sent me that
thou mightest receive thy sight, and be
filled with the Holy Ghost.
18 And immediately there fell from his
a Rom. 1. 5. & 11. 13. Gal. 2. 7, 8.-b Ch. 25. 22, 23. & 26 1,
&c.—c Ch. 20. 23. & 21. 11. 2 Cor. 11, 28.
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
2nstruments.” ar -
This mode of speech was common also among the
Greek and Roman writers. So Poly BIUs, speak-
ing of Damocles, Excerpta, Vol. III. lib. xiii. [Edit.
Ernesti,) says, Hy Jºrngºrukov a 2 evoc, zz, roaxa:
sy.oy spogºza; etc ºrgayºray ouxovo&tay, “He was
a useful instrument, and fit for the management
of affairs.” We find Paul, in 1 Thess. iv. 4. using
the sarſe word a kevoº, 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.-->xevoc ºxxoyne, is properly a He-
braism, for an excellent or well adapted instru-
ment. Every reader of the Bible must have no-
ticed 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 Jerom. xxii.
7. they shall cut down thy choice cedars, inno
Trns nnar vecaretu MIBCHAR arazeyca, kau
exxoskovo's ra: ex a ex ºr a c zed gov; cow, SEPT. They
shall cut the most ExcelleNT. of thy cedars; or
thy cedar trees, which are the most excellent of
their kind, they will cut down. Whoever consi-
ders the character of St. Paul, his education, at-
tainments in natural knowledge, the distinguished
part he took, first against Christianity ; and after-
ward, 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; aid by the deſponstration of the Spirit,
to confound their wisdºm and learning; and
prove that neither salvation nor happiness could
be found in any other. Hence he was empha-
tically called, the apostle of the Gentiles, 1 Tim.
ii. 7. 2 Tim. i. 11." See also Gal. ii. 7, 8. and
Eph. v. 8.
Verse 16. How great things he must suffer] In-
stead of proceeding as a persecutor, and inflicting
sufferings on others : I will show him how many
things he himself must suffer, for preaching that ||
very doctrine which he has been hitherto em-
ployed in persecuting. Strange change indeed!
And with great show of reason, as with incontro-
vertible strength of argument, has a noble writer,
Lord Lyttleton, adduced the conversion of Saul of
Tarsus, and his subsequent conduct, as an irrefra-
gable proof of the truth of Christianity.
Some think that the words, I 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 tes-
timony to the truth. If so, what a most thorough
d Ch. 22. 12, 13.-e Ch. 8. 17.-f Ch. 2. 4. & 4. 31. & 8. 17. &
13. 52.
+-
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
heavenly family; he made no scruple to give him
the right hand of fellowship, and therefore said,
brother Saul.
The Lord, even Jesus] Of what use is this in-
trusive word even here? It injures the sense. St.
Luke never wrote it; and our translators should
not have, inserted it. The Lord Jesus, the sove-
reign 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 miraculously by his own power,
without human means, as he had enlightened his
heart without them; but he will honour man by
making him his agent, even in working miracles.
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 sup-
pose the globe of the eye, and particularly the
cornea, had suffered considerable injury. The
structure of the cornea was doubtless much dis-
turbed, and the whole of that humour would be
rendered opaque, and incapable of permitting the
rays of light to pass through the different humours
to the retina ; where all the images of things
transmitted through the lenses, or humours, aré
distinctly painted. In the miraculous cure, the
membrane was restored to its primitive state, and
the opaque matter separated from the cornea, in
the form of thin laminae, or scales. This being
done, the light would have as free a passage as
formerly, and the result would be distinct vision.
Jind be filled with the Holy Ghost.] So it ap-
pears, 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 de-
grading to an apostle, to receive the Holy Ghost
by means of one who was not an apostle, is a 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 per-
son will deny that he was baptized by Ananias;
and 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 au-
thority that man could have, he had. But, who
was the instrument, is a matter of little import-
688
Saul is baptized: and preaches
A; Meir 437. eyes as it had been scales: and
A. D. cir. 33. & e ** , e.
An oi... he received sight forthwith,
cir, CCIII. 1.
and arose, and was baptized.
19 And when he had received meat, he
was strengthened. “Then was Saul cer-
tain days with the disciples which were
at Damascus.
20 And straightway he preached Christ
in the synagogues, " that he is the Son of
Sod. -
21 But all that head
CHAP. IX.
him were amazed,
Christ in the synagogues.
and said; " Is not this he that Aºi.
destroyed them which called ºn. o:
on this name in Jerusalem, ºr ºil tº
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 Damascus, proving that
this is very Christ.
23 T And after that many days were
a Ch. 26. 20.—b Ch. 8. 37.
c Ch. 8. 3. Ver, 1. Gal. 1. 18, 23.−d Ch. 18. 28.
ance; as the apostleship, and the grace by which
it was to be fulfilled, came immediately from Je-
sus 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 authority, as coming by man, or
through any description of men; we should be ar-
rested and confounded by the difficult question,
Who baptized the apostles P. Jesus Christ bap-
tized no man, John iv. 2. Who then baptized Pe-
ter? Can the Roman conclave answer this ques-
tion ? 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
themselves baptized so many others. The truth
is, none but Christ ever made an apostle; and
none but himself can make and qualify a Chris-
tian minister.
.And arose, and was baptized.] That he was
baptized by Ananias, there is every reason to be-
lieve: as he appears to have been the chief Chris-
tian at Damascus. As baptism implied, in an
adult, the public profession of that faith into
which he was baptized ; this baptism of Saul pro-
ved, at once, his own sincerity, and the deep and
thorough conviction he had of the truth of Chris-
tianity.
Verse 19. When he had 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 re-
ceived the Holy Ghost, his soul was divinely in-
vigorated; and now, by taking food, his bodily
strength, greatly exhausted by three days' fast-
ing, was renewed also. The body is not support-
ed 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 doc-
trines of Christianity; which he must learn par-
ticizlarly, 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 pla-
ced in the church of Christ, where he is built up
on his most holy faith, by the ministry and expe-
rience of the disciples.
of saints, who is likely to make a steady and con-
sistent Christian; even though his conversion |
should have been the most sincere, and the most |
remarkable 2
VoI. I. { 87 )
Without the communion f
Verse 20. Preached Christ in the synagogues]
Instead of X21stoy, Christ, Ina ovy, Jesus, is the
reading of ABCE. several others of high import-
ance, together with the Syriac, Coptic, JEthiopic,
JArmenian, Slavonic, and Vulgate.
The great question to be determined for the
conviction of the Jews was, that JESUS was the
Son of God. That the Christ, or JMessiah, was
to be the Son of God, they all believed. Saul
was now convinced that Jesus, whom they had
crucified, and who had appeared to him on the
way, was the Son of God, or JMessiah; and there-
fore as such he proclaimed him. The word Christ
should be changed for Jesus, as the latter is, with-
out 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. e
Verse 21. Is not this he that destroyed them]
‘O repºnazº. The verb rog0euy has three accepta-
tions 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 pro-
perly ºrogówy, a destroyer, in all these senses. 1.
He acted as the most determined enemy of the
Christians: Being exceedingly 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 Stephen. He
breathed threatenings and slaughter. See chap.
vii. 58. viii. i. ix. 1. xxvi. 10, 11. Therefore
these three meanings of the original word are all
exemplified in the conduct of Saul.
Verse 22. Confounded the Jews] ×vyºzuys;
overwhelmed them so with his arguments, that
they were obliged to blush for the weakness of
their own cause. - -
Proving that this] 'ºu'roc, this person, viz. JE-
‘SUs, is very Christ ; estiv 8 Xpus-ox, is THE CHRIST,
or JMessiah. See on ver. 20.
Verse 23. And after that many days were #.
filled]. 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 pro-
bably preached Christ in different Jewish syna-
gogues; 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. . • * *
*

The Jews lay wait to kill Saul.
*.*.*. fulfilled, "the Jews took coun-
An olymp, sel to kill him:
.****- 24 *But their laying await
was known of Saul. And they watched
the gates day and night to kill him.
25 Then the disciples took him by night,
i. “let him down by the wall in a bas-
Ke © *
26 T And * when Saul was come to
Jerusalem, he assayed to join himself to
the disciples: but they were all afraid of
him, and believed not that he was a dis-
ciple.
27 *But Barnabas took him, and brought
him to the apostles; and declared unto
THE ACTS.
He escapes to Jerusalem.
them how he had seen the Aºi...º.
Lord in the way, and that he An olymp. "
had spoken to him, and how tº Bºlt.
he had preached boldly at Damascus in
the name of Jesus.
28 And 8 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
* Grecians: but they went about to slay
him. - *
30 Which when the brethren knew, they
brought him down to Cesarea, and sent
him forth to Tarsus.
31 * Then had the churches rest through-
* Ch. 23. 12. & 25. 3. 2 Cor. 11. 26.—b 2 Cor. 11. 32.-c So Josh.
2. 15. I Sam. 19. 12.-d Ch. 22. 17. Gal. 1. 17, 18.
*–
Verse 24. They watched the gates day and night
to kill him.] At this time Damascus was under the
government of Aretas, king of Arabia: who was
now at war with Herod, his son-in-law, who had
put away his daughter, in order to marry Hero-
dias, his brother Philip's wife. As Herod was
supported by the Romans, Saul's enemies might
intimate that he was in league with them or He-
rod ; 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] Favour-
ed, probably, by a house built against or upon the
wall, through the window of which they could
lower him in a basket; and by this means he
made his escape. His escape was something simi-
lar to that of the spies at Jericho, Josh. ii. 15.
Verse 26. He assayed to join himself to the dis-
#; Ezreigaro woxxaa-321, he endeavoured to get
closely united to them, to be in religious fellow-
ship with them.
Believed not that he was a disciple.] They did
not suppose it possible that such a person could
be converted to the faith of Christ. The full
power of divine grace; in the conversion of the
soul, was not yet completely known.
Verse 27. Barnabas—brought him to the apos-
tles] That is, to Peter and James; for others of
the apostles 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 fifteeen days,
Gal. i. 18. How it came that the apostles and
church at Jerusalem had not heard of Saul's con-
version, which had taken place three years before,
is not easy to be accounted for. The following
considerations may help: 1. It is certain that in-
telligence did not travel speedily in those primi-
tive times; there were few open roads, and no
regular posts, except those between military sta-
tions. 2. Though there were many Jews in Da-
mascus, and several Christians; yet the city was
Heathen, and under a heathen king, with whom
the Jews at Jerusalem could have little com-
merce. , 3. Though Herod had married the daugh-
ter of Aretas; yet, as he had put her away, there
were great animosities between the two courts,
which at last broke out into an open war: this
must have prevented all social and commercial
e Ch. 4. 36. & 13. 2. —f Ver. 20. 22.—g Gal. 1. 18.-h Ch. 6. 1.
& 11. 20.-i Wer. 23. 2 Cor. 1 1. 26.-k See Ch. 8. 1.
intercourse. 4. The Christians were at that time
greatly persecuted by the Jews; and therefore
the few that dwelt at Damascus could have little
connexion, if any, with their brethren at Jerusa-
lem. 5. It might be the interest of the Jews at
Jerusalem, supposing they had heard of it, to keep
the fact of Saul's conversion 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 conversińg 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 Septuagint 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 explained.
Verse 30. They brought him down to Cesarea]
Calmet contends that this was Cesarea of Pales.
time, and not Cesarea Philippi; it being his opi-
nion, and indeed that of .#. that where this
word occurs without any addition, in the New
Testament, Cesarea of Palestine is meant; and
not Cesarea 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 24 ..º. churches, ABC. several others,
the Syriac, Coptic, JEthiopic, Armenian, and Vul-
gate, have n exxxha'iz, the church. Every assembly
of God's people was a church ; the aggregate of
these assemblies, was, THE CHURCH. The word
elphyny, which we translate rest, and which literally
signifies peace, evidently means, in this place,
prosperity; and in this sense, both it, and the
Hebrew Blºw shalom are repeatedly used. But
what was the cause of this rest or success? Some
say, the conversion of Saul, who, before, made
havoc of the church: but this is not likely, as he
could not be a universal cause of persecution and
distress, however active and virulent he might
have been, during the time of his enmity to the
690
Peter, preaching through all
A. M. cir. 4040. out all Judea, and Galilee,
A. D. cir. S6. $ º e
ºoij. and Samaria, and were edi-
*99": tº fied; and walking in the fear
of the Lord, * and in the comfort of the
a 1 Cor. S. 16. & 6. 19.
Christian church. Besides, his own persecution,
related above, shows that the opposition to the
Gospel continued with considerable virulence
three years after his conversion: therefore, it
was not Saul's ceasing 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 accession 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 Wi-
tellius, 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 de-
jiled, and the national religion destroyed, or them-
selves run the risk of being exterminated, 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 sta-
tues in the temple; enjoining him, if the Jews op-
posed 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 fill-
ed with consternation, the army being come as far
as Ptolemais. The Jews then gathering together,
went to the plain near Ptolemais, and entreated
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 as-
sembly of the heads of the Jews at Tiberias: and
having exhorted them, without effect, to submit
to the emperor's orders, said, ‘Will ye then fight
against Cesar º' They answered, that they offer-
ed 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 account
of this transaction. See Lardner's Credibility,
Works, Vol. I. p. 97, &c.
It appears, therefore, that as these transactions
took place about the time mentioned in the text,
that their persecution from the Romans diverted
them from persecuting the Christians; and THEN
had the churches rest throughout all Judea, and
Galilee, and Samaria ; the terror occasioned by
the imperial decree having spread itself through
all those places. -
Were edified] Ouzoá'oaovasyat ; a metaphor ta-
ken from a building ; i. The ground is marked
out; 2. The ichnograph, or dimensions of the
building ascertained ; 3. The foundation is dig-
ged; 4. The foundation 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
"p and adorned, and rendered convenient for the
*
CHAP. IX.
quarters, comes to Lydda.
Holy Ghost, were multiplied. A.; Mºciºl.
32 T And it came to pass, *6.
as Peter passed "throughout tº 9°W, i.
all quarters, he came down, also to the
b Ch. 8. 14.
intended inhabitant. This figure frequently oc-
curs in the Sacred Writings, especially in the
New Testament. It has its reason in the original
creation of man: God made the first human being
as a shrine or temple, in which himself might dwell.
Sin entered, and the heavenly building was de-
stroyed. The materials, however, though all dis-
located, and covered with rubbish, and every way
defiled, yet exist; no essential power or faculty
of the soul having been lost. The work of redemp-
tion consists in building up this house as it was in
the beginning; and rendering it a proper habita-
tion for God. The various powers, faculties, and
passions, are all to be purified and refined by the
power of the Holy Spirit; and order and harmo-
ny restored to the whole soul. All this is beauti-
fully 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 al-
so as LIVING STONES, are BUILT UP a spiritual
House, a holy priesthood, to offer up spiritual sa-
crifices 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 in-
to this spiritual service, goes through the whole
figure at large, in the following inimitable words:
Ye are the House Hold of God, and are BUILT
wpon the Found ATION of the apostles and prophets,
#. Christhimself being the chief coRNER stone,
in whom all the BUILDING, FITLY FRAMED toge-
ther, groweth into a Holy TEMPLE in the Lord; in
whom ye also are BUILDED together for a HABITA-
Tron of God, through the Spirit, Eph. ii. 19–22.
Edification signifies, therefore, an increase in the
light, life, and power of God; being founded on
the doctrine of Christ crucified, 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
continually teruder conscience : abhorring 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 con-
sciousness of their acceptance and union with
God through 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
description of the righteousness, purity, and hap-
piness of the primitive church.
Verse 32. As Peter passed through all quar-
ters], Ala waytay, Bp. Pearce thinks, should be
translated not through all quarters, but through
all the saints. The churches having rest, the apos-
tles made use of this interval of quiet, to visit the
different congregations, in order to build them up
on their most holy faith. Of Saul, we hear no

more till chap. xi. sº is supposed to be
l -
a'
Eneas cured.
saints which dwelt at Lydda.
A. M. cir. 4041.
A. D. cir. S7.
An olymp. 33 And there he found a cer-
cir. CCIV. 1.
tain man named Eneas, which
had kept his bed eight years, and was sick
of the palsy. -
34 And Peter said unto him, Eneas, “Je-
sus Christ maketh thee whole : arise, and
make thy bed. And he arose immediately.
35 And all that dwelt in Lydda and
* Saron saw him, and “turned to the Lord.
- & Ch. 3. 6, 16. & 4. 10.-b 1 Chron. 5. 16.-c Ch. 11. 21.
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
steady, determinate courage, by which St. Paul
was so eminently distinguished; nor did he ever
suffer half so much for God and his truth.
To the saints] The Jews who had been convert-
ed 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 afterward known by the name
of Diospolis, or the city of Jupiter.
Verse 33. A certain man named Eneas] This
name has been celebrated in the annals of hea-
then poetry, in that beautiful work of the poet
Virgil, called the JEneid; which gives an account
of the misfortunes, 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 following judicious
remarks: As both Greek and Hebrew, or Syriac,
were commonly spoken in Palestine; most per-
sons had two names, one Greek, and the other
Hebrew. Thus Peter was called Cephas in He-
brew, and Petros in Greek. Paul was called Saul
in Hebrew, and Paulos in Greek. The person
in ver. 36. Tabitha in Hebrew, and Dorcas in
Greek. And the paralytic person cured by Peter,
Hananiah in Hebrew, and Alineas in Greek. So
Thomas was the Hebrew name of the apostle,
who in Greek was called Didymus.
Had kept his bed eight years] This was occa-
sioned by a palsy ; and now inveterate and hope-
less, through its long standing.
Verse 34. Jesus Christ maketh thee whole] Not
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 commissioned from heaven.
.Arise, and make thy bed] Give now full proof
that Jesus Christ HAs made thee whole, by arising,
and by making thy bed. He was at home, and
therefore was not commanded as the paralytic
person, to take up his bed; but he was ordered
to make it, 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 between Joppa and Lydda. The long afflic-
tion 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 rººmed by the grace and
fiQ2
THE ACTS.
Dorcas dies; and
36 iſ Now there was at Jop- A; Meir 4041.
- e tº e A. D. cir. S7.
pa, a certain disciple named Anjoºn.
ºp
cir. CCIV. 1
Tabitha, which by interpreta-
tion is called "Dorcas : this woman was
full “of good works and alms-deeds which
she did.
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.
d Or, Doe, or Roe.—e 1 Tim. 2. 10. Titus 3.8.—f Ch. 1. 13.
mercy of Christ ; and the consequence of all
this conviction was, that all these people became
Christians.
Verse 36. JWow there was at Joppa] This was
a sea-port town on the coast of the Mediterra-
nean 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. -
.4 certain disciple named Tabitha.] This word
is more properly Syriac, than Hebrew. 14-al,
tebitho is the word in the Syriac Version, and is
their manner of writing the Hebrew as tsebi;
the to teth being changed for the x tsaddi. The
word tabio, and the feminine 12-oº,
tabitho, have the same meaning as the Hebrew
was tsebi, and the Greek Aograç, Dorcas, and sig-
nify the gazel or antelope. and it is still customa-
ry in the East, to give the names of beautiful ani-
mals to young women. The comparison of fine
eyes to those of the antelope, is continually oc-
curring 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 up with works of piety and mercy.
Verse 37. She was sick, and died] Even her
holiness and usefulness could not prevent her
from sickness and death. Dust thov, 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, because of sin, though the spi-
rit be life, because of righteousness.
Whom when they had washed] Having the ful-
lest proof that she was dead, they prepared her
for her interment. 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, was the case with
the body of Patroclus: - -
ºf erray, ºragola iſ exexxero 310: Axtaxevº,
Akºt rupt shoat ºrpuzroða Aweyaw 0+pa ºraxts a
IIa ºrpox) oy Advarelay -
Kat rate d'h' a ow a a y re, xz execlav aur' exatº.——
Iliad. xviii. 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,
: Infus’d the water, thrust dry wood beneath,
And soon the flames encompassing around
CHAP. IX.
Peter is sent for, to come to Joppa.
A. Mºeir 40:1. 38 And forasmuch as Lydda
A. D. cir-37.
Anoº was nigh to Joppa, and the
* * * disciples had heard that Peter
was there; they sent unto him two men,
desiring 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 show-
ing the coats and garments which Dorcas
He restores Dorcas to life.
made while she was with A. M. cirºt.
them. º
40 But Peter "put them all ººººº-
forth, and “kneeled down, and prayed;
and, turning him to the body, "said, Ta-
bitha, arise. And she opened her eyes;
and when she saw Peter, she sat up.
41 And he gave her his hand, and lift-
ed her up, and when he had called the
saints and widows, he presented her
alive.
* Or, be grieved.— Matt 9, 25.-c Ch. 7, 60.
Its ample belly, warmed the flood within.
Soon as the water in the singing brass
Simmer'd, they bath'd 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.”
Cowper.
The waking or watching of the dead, was also
practised among the ancient Greeks, as we learn
from a preceding paragraph, where Achitles, ad-
dressing his dead friend Patroclus, tells him,
Toºra dº wou rapa wºvº zapayuri wºreau aura:-
Aaº dº as Tpazi was Azºvideº. 42.5ozoaro.
Kaata or rat, wu ºr as ºre was nº at a 3 & 4 p. v.-
X = 0 tº ºr a t. II. xviii. 338.
- “Mean time, among
My lofty gallies thou shalt lie, with tears
Mourned day and night, by Trojan captives fair
And Dardan, compassing thy bier around.”–
Cowper.
A similar description is given by Virgil of the
funeral obsequies of Misenus, AEmeid vi. ver. 212.
-Wec minus intered JMºenum in littore Teucr:
Flebant, & cineri ingraº suprema ſerebant.
-- - * - * k º: *
Pars calidos latices et aena undantia flammis
Expediunt, corpusque lavant frigentis & unguunt
Fit gemitus: tum membra toro defleta repomunt,
Purpureasque superve is velamina nota.
Conjiciunt, &c.
“Meanwhile the Trojan troops with weeping eyes
To dead...Misenus pay his obsequies.
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 glittºring arms adorn.
Warm waters then in brazen cauldrons borne,
Are poured 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'do'er
The breathless body, thus bewail'd, they lay.”
Dryden.
These rites, in many respects, resemble those
still used among the native Irish. See the ac-
count of the funeral ceremonies of the Egyptians,
in the notes on Gen. chap. 1. 2. 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
ºresurrection of the dead.
Verse 38. Sent to Peter—desiring that he would
ºf delay to come] Tabitha died at Joppa, and
Peter was at Lydda, about four leagues distant.
d Mark 5-1. 42. John 11-43.
But why did they send for Peter? We cannot
tell. It is not likely that they had any expecta-
tion 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 restore Stephen to life, this
favour could not be reasonably 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 arres-exay of the text.
Verse 39. Showing the coats and garments]
xtravac was ºria, the outer and innergarments.
These, it appears, she had made for the poor,
and more particularly for poor widows, in whose
behalf she had incessantly laboured.
Verse 40. Peter put them all forth, and kneeled
down, and º It was not even known to Pe-
ter, that God would work this miracle: therefore
he put all the people out, that he º seek the
will of God by ſervent prayer, and during his
supplications, beliable 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] saaz, the lifeless
body, for the spirit had already departed.
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 her-
self thus called back to earth again? And must
not the remembrance of the glories she had now
lºst, fill her with dislike to all the goods of earth?
Nº for 1. As a saint of God, her Maker's will
must he hers : because she knew that this will
must be ever best. 2. It is very likely that in the
case ºf the revivescence of saint or sinner, God
mercifully draws a rail over all they have seen or
known so that they have no recollection of what
tº 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 in-
visible world, God will reveal nothing. We walk
here by faith, and not by sight.
Verse 4+ Saints 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


JHany in Joppa believe.
*::::::::::: 42 And it was knownthrough-
An. § out all Joppa; * and many be-
* * * lieved in the Lord.
THE ACTS.
Peter tarries with Simon.
43 And it came to pass, that *::::::::
he tarried many days in Joppa, Aº
An Olymp.
with one *Simon a tanner. & Cº. tº
a John 11. 45. & 12. 11.
Christianity; but also of bringing many sincere
converts to the Lord, so that the church was
thereby both builded 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
8wportve, signifies a tanner or a currier, is of little
consequence. 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 Simon had his house by the sea-
side. See chap. x. 6. Of the trade itself, the
Talmudists speak with great contempt; they rec-
kon it among blemishes. See proofs in Schoettgen.
1. Thus terminates what has not been impro-
perly 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 eight years. During
the whole of this time, the Gospel was preached
to the Jews only, no Gentile being called, before
Cornelius; the account of whose conversion, and
the divine vision that led to it, are detailed in the
following chapter. Salvation was of the Jews :
theirs were the fathers, the covenants, and the
promises; and from them came Jesus Christ;
and it was right that they should have the first
offer of a salvation, which, while it was a light to
dighten the Gentiles, was to be the glory of the 1s-
raelitish 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 good-
ness and severity of God towards them that fell,
severity; but towards thee goodness, if thou con-
tinue in his goodness; otherwise thou 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
anan; the manner in which he was brought to the
Knowledge of the truth; the impression 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 im-
portant occasions, he not only refers to it, but
enters into a detail of its circumstances, that his
hearers might see that the excellency of the
power was of GoD, 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 edu-
eation, as we learn from his historian, and from
his writings, was at once both liberal and pro-
b Ch. 10. 6.
—r
found. He was born and brought up in a city
which enjoyed every privilege of which Rome
itself could boast; and was a successful 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 instruct-
ed by Gamaliel, one of the most celebrated doc-
tors the synagogue had ever produced. He was
evidently 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, not-
withstanding all the cultivation through which
the earth has passed, maintain their rank, which
is a most decisive superiority over all the lan-
guages of the universe. Was it likely that suck
a man, possessing such a mind, cultivated to such
an extent, could have been imposed on or decei:
ved 2 The circumstances of his conversion forbid
the supposition : they do more; they render it
impossible. One consideration on this subject
will prove, that imposture in this case was impos-
sible: he had no communication with Christians;
the men that accompanied him to Damascus were
of his own mind; virulent, determixed 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 Sanbedrim thought proper to be
employed in the extermination of Christianity.
In such circumstances, and in such company, no
cheat could be practised. But was not he the de-
ceiver? 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 Christianity. Christianity ha
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 Roman
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, detest-
ed, and persecuted. From the profession of such
a religion so circumstanced, could any man, who
possessed even the most moderate share of Com-
mon sense, expect secular emolument or advan-
tage 2 No! Had not this apostle of the Gentiles
the fullest conviction of the truth of Christianity,
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 doc-
trine 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 re-
sult? The deepest conviction of its truth: so
that he counted all things dross and dung in com:
parison of the excellency of its knowledge. Had
he continued a Jew, he would have infallibly
risen to the first dignities and honours of his na-
694 º
.Account of Cornelius, *
tion; but he willingly forfeited all his secular
privileges, and well-grounded expectations of se-
cular honour and emolument, and espoused a
cause from which he could not only have no ex-
pectation 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 una-
voidable consequences 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 sufferings ; 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 became a Christian, had it not sprung
from a divine motive, of the Lruth of which he
had the fullest conviction, would have shown him
to be one of the weakest of men. The conclusion
therefore is self-evident, that in St. Paul’s call
CHAP. X.
a Roman centurion.
there could be no imposture; that in his OW ſº
mind there could be no deception, that his conver-
sion 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 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 blood, to rise again in glory. The con-
version of St. Paul is the triumph of Christianity;
his writings, the fullest exhibition and defence of
its doctrines; and his life and death, a glorious
illustration of its principles. Armed with the
history of Paul's cönversion and life, the feeblest
believer needs not fear the most powerful infidel.
The ninth chapter of the Acts of the Apostles,
will ever remain an inexpugnable fortress to de-
fend Christianity, and defeat its enemies. Read-
er, hath not God so dome his marvellous works
that they may be had in everlasting remem-
brance P :
{
CHAPTER X. -
.An angel appears to Cornelius, a centurion, and directs him to send to Joppa, for Peter, to instruct him in
the way of salvation, 1–6. He sends accordingly, 7, 8. While the messengers are on their way to Joppa,
Peter has a remarkable vision, by which he is taught how he should treat the Gentiles, 9–16. The mes-
sengers arrive at the house of Simon the tanner, and deliver their message, 17–22. They lodge there that
night, and on the morrow Peter accompanies them to Cesarea, where they find Cornelius and his friends
assembled, waiting the coming of Peter, 23, 24. Peter makes an apology for his coming, and inquires
for what purpose Cornelius had sent for him, 25–29.
Cornelius answers, 30–33. And Peter preaches
wnto him Jesus as the Saviour of the world, and the Judge of quick and dead, 34–43. 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. HERE was a certain man
.A. D. cir. 41. e -
An. Olymp. in Cesarea, called Cor-
*** - nelius, a centurion of the band
called the Italian band,
Peter commands them to be baptized in the name of the Lord, 47, 48.
2 *.A devout man, and one A, M. cir: 4945.
that "feared God with all his º
house, which gave much alms cir. CCV. I.
to the people, and prayed to God alway:
a Wer. 22. Ch. 8. 2. & 22. 12.
p- b Ver. 35.
|NOTES ON CHAPTER X.
I have already observed (see the conclusion of
the preceding chapter) that hitherto the apostles
confined their labours among the Jews and cir-
cumcised proselytes; not making any offer of sal-
vation to the Gentiles : for they had fully imbibed
the opinion, that none could enter into the king-
dom 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 preach-
ing the Gospel to the Gentiles, had not God, by
a particular interposition of his mercy and good-
ness, 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 convic-
tion in the minds of the apostles, are detailed at
length in the following chapter.
Verse 1. There was a certain man in Cesarea
This was Cesarea of Palestine, called also Strato's
Tower, as has been already noted; and the resi-
dence of the Roman procurator.
.4 centurion] Exaroyagxhs, the chief or cap-
tain of 100 men, as both the Greek and Latin
words imply. How the Roman armies were
formed, divided, and marshalled, see in the notes
on Matt. xx. A centurion among the Romans
was about the same rank as captain among us.
The band called the Italian band] The word
a reuga, which we translate band, signifies the
same as cohort or regiment, which sometimes con-
sisted of 555 infantry and 66 cavalry ; but the
cohors prima, or first cohort, consisted of 1105
infantry, and 132 cavalry, 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 legion 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 ma-
nipuli ; but both the legions and cohorts were
afterward various in the numbers they contained.
As there were doubtless many Syrian auxiliaries,
the regiment in question was distinguished from
them as consisting of Italian, i. e. Roman soldiers.
The Italian cohort is not unknown among the Ro-
man writers: Gruter 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
Rv Fo. PROC. AVG.
TRIB. MIL. LEG. X. •
APOLLINARIS. TRIB
coh. MIL. ITALIC. volunT
Qv AE. EST. IN. SYRIA. PRAEF
FABRVM. BIS.
See Gruter's Inscriptions, p. cccoxxxiii-iv.
695
Cornelius is directed
A. M. cir. 4045, 3 * He saw in a vision evi-
• A. D cir. 41. &
Tºol. dently, about the ninth hour
cir. CCV. 1.
of the day, an angel of God
coming in to him,
Cornelius. -
4 And when he looked on him, he was
afraid, and said, What is it, Lord ' And
he said unto him, Thy prayers and thine
THE ACTS. *
and saying unto him,
- - | name is Peter: &
to send for Peter.
alms are come up for a me- A. M. cir. 4045.
morial before God. º:
5 And now send men to ºr ºl.
Joppa, and call for one Simon, whose sur-
6 He lodgeth with one *Simon a tanner,
whose house is by the sea side : * he shall
tell thee what thou oughtest to do.
a ver. 30. Ch. 11. 13.
This was probably the same cohort as that men-
tioned here by St. Luke; for the tenth legion
mentioned in the above inscription was certainly
in Judea, A. D. 69. Tacitus also mentions the
Italica legio, the Italic legion, lib. i. c. 59, which
Junius Blaesus had under his. command in the
#. of Lyons. We learn from the Roman
istorians, that the fifth, tenth, and fifteenth le-
gions were stationed in Judea ; and the third,
fourth, sixth, and twelfth in Syria. The Italic
legion was in the battle of Bedriacum, fought
A. D. 69. between the troops of Vitellius and
Otho; and performed 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 care-
fully gives dates and facts, to which any might
have recourse who might be disposed to doubt his
statements: we have had several proofs of this in
his Gospel. See especially chap. i. 1, &c. and
iii. 1, &c. and the notes there. •
Verse 2. A devout man] Eva'sén; from ev, well,
and aegoaat, I worship. A person who worships
the true God, and is no idolater.
One that feared God] počovºsyo; roy Osoy, 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
º This is necessarily implied in the fear of
od. - -
With all his house] He took care to instruct
his family in the knowledge which he himself had
received; 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 depend-
ent 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 there-
fore 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 covenant by circumcision. This was
a proper person, being so much of a Jew, and
so much of a Gentile, to form 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. The choice of such a person, through
whom the door of faith was opened to the heathem
bch, 9.48–ech. 11, 14.
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 circum-
cised proselyte. He was a Gentile, amiable and
pure in his manners: and, for his piety and cha-
ritableness, held in high estimation among all the
nation of the Jews. Against such a person the
could not, with any grace, be envious, thou %
God should pour out upon him 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 j of God
did appear to Cornelius. This was in a vision,
i. e. a supernatural representation; and it was
oxyspac, 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 sa-
cred duty. The angelic appearance to Cornelius
was sometiming similar to that made to Daniel,
chap. ix. 20–23. and that especially to Zacha-
riah, the father of John Baptist, Luke i. 11, &c.
Verse 4. Thy prayers and thine alms are come
.# for a memorial] Being all performed in sim-
plicity and godly sincerity, they were acceptable
to the Most High. s. - -
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 as-
cend to him, as the smoke and flame of the burnt-
offering appeared to ascend to heaven. •
These prayers and alms came up for a memo-
rial before God: this a manifest allusion to the
meat-offering, which, in Lev. ii. 16, is said to be
nnon 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 recorded in the kingdom of
heaven, that the answers might be given in their
due season. ... s
Verse 6. Simon a tanner] See the note on
chap. ix. 43.
What thou oughtest to do..] From this it ap-
pears that matters of great moment had occupied
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 further reveal to him
the knowledge of his will. Perhaps he had heard
of Jesus, and had been perplexed with the differ-
ent opinions that jºi concerning 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 thow oughtest to do.” This clause, so ex-
69
696
Peter is instructed by
A; Meir 1945. 7 And when the angel which
A. D. C1 r. 41. - g
An olymº spake unto Cornelius was de-
tº Cºl. parted, 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 T 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 :
10 And he became very hungry, and
a Ch. 11. 5, &c.
CHAP. X.
a remarkable vision.
would have eaten: but while A. M. cir. *.
they made ready, he fell into º
al trance, - cir. CCW. J.
11 * And saw heaven opened, and a cer-
tain vessel descending unto him, as it had
been a great sheet knit at the four cor-
ners, and let down to the earth :
12 Wherein were all manner of four-
footed beasts of the earth, and wild beasts,
and creeping things, and fowls of the air.
13 And there came a voice to him, Rise, ,
Peter; kill, and eat. -
-- - . - . r
• *, . *——
b Ch. 7. 56. Rev. 19. 11. "
planatory, is wanting in almost every MS. and
Version of note. Griesbach and some others
have left it out of the text.
Verse 7. And a devout soldier] It has already
been 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 in-
terests of his regiment. We do not find that it
was them, even among the Romans, considered a
disgrace for a military officer to teach his men
lessons of morality and piety towards God.
Verse 8. He sent them to Joppa.] It has been
properly remarked, that from §, Jonah was
sent to preach to the Gentiles of Nineveh ; and
from the same place Peter was sent to preach the
Gospel to the Gentiles at Cesarea. º
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 soldier
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, conversed, meditated, prayed, &c. The
house-top was the place of retirement; and thi-
ther Peter went for the purpose of praying to
God. w
Verse 10. He became very hungry] It seems
that this happened about dinner time; for it ap-
pears that they were making ready, rapaakºva-
£ovaray, dressing the victuals for the family. The
dinner among the ancients was a very slight
meal; and they had no breakfast : their 6?"
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] Ezrarsa’sy ºr” awarov ex-
saour, an 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-top to 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 º: was under this divine
influence, and the soul, without let or hinderance,
irº ºvering with God, then the visionary
0 ſ, , , , 8
and symbolical representation mentioned here,
took place. .*
Verse 11. And saw heaven opened] His mind
now entirely spiritualized, and absorbed in hea-
venly contemplation, was capable of discoveries
of the spiritual world; a world, which with its
ºranpaag, 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
purified 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 obtrude on the world as reve-
lations from God, afford a sufficient refutation of
their own blasphemous pretensions.
.A great sheet knit at the four corners] Perhaps
intended 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 inhabitants, without distinction of na-
tion, &c. -
Verse 12. All manner of four-footed beasts,
&c.] Every species of quadrupeds, whether will
or domestic : , all reptiles, and all fowls. Conse-
quently, both the clean and the unclean, were
present in this visionary representation: those
that the Jewish law sº to be sacrificed to
God, or proper for food; as well as those which
that law had prohibited in both cases: such as
the beasts that do not chew the cud : jish which
have no scales; fowls of prey, and such others as
are specified in Levit. xi, where see the notes.
Verse 13. Rise, Peter; kill, and eat] euoroy was
****, sacrifice and eat. Though this verb is some-
times 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
#. to God : and when he received the life, the
esh was given to those who offered the sacrifice
that they might feed upon it; and every sacrifice
had in it the nature of a covenant; and covenants
were usually made by eating together on the flesh
of the sacrifice offered on the occasion; God be-
ing supposed to be invisibly present with them,
and partaking of the feast. The Jews and Gen-
tiles are certainly 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
697
The servants of Cornelius
*:::::::: 14 But Peter said, Not so,
A. oºm. Lord ; * for I have never eat-
*** - en 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 ves-
sel was received up again into heaven.
17 || Now while Peter doubted in him-
self what this vision which he had seen
should mean, behold, the men which were
sent from Cornelius had made inquiry for
Simon’s house, and stood before the gate,
18 And called, and asked whether Si-
mon, which was surnamed Peter, were
lodged there? - . .
19 While Peter thought on the vision,
THE ACTS.
come to Joppg.
* the Spirit said unto him, Be- A. M. cir:4045.
.A. D. cir. 41.
hold, three men seek thee. An. Olymp.
20 " Arise, therefore and get ºr 89.7.1.
thee down, and go with thein, doubting
nothing : for l have sent them.
21 Then Peter went down to the men
which were sent unto him from Corne-
lius; and said, Behold, I am he whom ye
seek: what is the cause wherefore ye are
COIſlee - - -
22 And they said, “Cornelius the centu-
rion, 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
a Lev. 11. 4. & 20. 25. Deut. 14, 3, 7. Ezek. 4. 14.—b Matt.
25. 11. Ver. 23. Rom. 14. 14, 17, 20. 1 Cor. 10, 25. 1 Tim.
4. 4. Tit. 1. 15.-c Ch. 11. 12.-d Ch. 15. 7.—e Wer. 1, 2, &c-
f Ch. 22. 12. -
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 become one flock, under one shepherd and bi-
shop of souls. Thou, Peter, shalt open the door
of faith to the Gentiles, 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 good-
mess, in thus showing his gracious design of saving
both Jews and Gentiles by Christ crucified.”
Verse 14. Common or unclean.] By common,
zomoy, whatever was in general use among the
Gentiles, is to be understood; by azaffagºrov, wh-
clean, every thing that was forbidden by the Mo-
saic law. However, the one word may be con-
sidered as explanatory of the other. The Rab-
bins themselves, and many of the primitive Fa-
thers, believed that by the unclean animals for-
bidden by the law, the Gentiles were meant.
Verse 15. What God hath cleansed] God, who
made at first the distinction between Jews and
Gentiles, has a right to remove it, whenever and
by whatever means he pleases; he, therefore,
who made the distinction, for wise purposes, be-
tween the clean and the unclean, now pronoun-
ces 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 the Gospel |
preached to them: what he therefore has cleansed,
“ that call not thou common.” -
Verse 16. This was done thrice] For the great-
er certainty, and to make the deeper impression
on the apostle's mind. -
Jìnd the vessel was received up again into hea-
3. Both Jews and Gentiles came equally from
Godſ; and to him, both, 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 admi-|
rable display of the economy of Providence. Cor-
nelius prays and has a vision which prepares him
to receive instruction from Peter: Peter prays
and has a vision which prepares and disposes him
to give instruction to Cornelius. While he is in
doubts and perplexity what the full meaning of
the vision might be, tº messengers. who had
69
|
been despatched under the guidance of an espe-
cial Providence, came to the door; and the Holy
Spirit gives high 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 º thing adapted to
time, place, and occasion 1 is in weight, mea-
sure, 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 un-
less they be found to speak the same language in
all their parts, occurrence corresponding with
occurrence; they are not to be construed as in-
dications of the Divine will in reference to the
claimants. Many persons, through these misap-
prehensions, miscarrying, have been led to charge
God foolishly for the unsuccessful issue of some
business in which their passions, not his provi-
dence, prompted them to engage.
Verse 21. Which were sent unto him from Cor-
nelius]. 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 un-
| expected speech, like the address of Æneas to
Dido; when the cloud in which he was involved
suddenly dissipated, and he appeared with the
exclamation,
adsum !
AEm. lib. i. 595.
What is the cause wherefore ye are come?] . He
coram quem quaeritis,
| 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
%. 22. Cornelius, the centurion, &c.] They
| give him the simple relation which they had re-
| ceived 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,
Peter accompanies
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 kins-
men and near friends. #.
25 T And as Peter was coming in, Cor-
nelius met him, 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 toge-
ther.
28 And he said unto them, Ye know how
* that it is an unlawful thing for a man that
is a Jew to keep company, or come unto
O
A. M. cir. 4045.
.A. D. cir. 41.
An. Olymp.
cir. C.C.W. 1.
CHAP. X.
them to Cesarea.
one of another nation : but A. M. cir. 4045.
"God hath showed me that I º dº.
should not call any man com- ºr ºil.
mon or unclean. -
29 Therefore came I unto you without
gainsaying, as soon as I was sent for : I
ask therefore, for what intent ye have
sent for me !
30 And Cornelius said, Four days ago I
was fasting until this hour; and at the
ninth hour I prayed in my house, and,
behold, “a man stood before me ' in bright
clothing,
31 And said, Cornelius, & thy prayer is
heard, " and thine alms are had in re-
membrance in the sight of God.
32 Send therefore to Joppa, and call
hither Simon, whose surname is Peter;
3. Ver. 45. Ch. I 1. 12.-b Ch. 14. 14, 15. Rev. 19. 10. & 22. 9.—
c John 4. 9. & 18. 28. Ch. 11. 3. Gal. 2. 12, 14.
and needed refreshment; and it was thought ex-
pedient that they should rest that night with Si-
mon the tanner. -
Certain brethren from Joppa) They were six
in number, as we learn from chap. xi. 12. It was
necessary 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.] ×vy-
2 evenç, his relatives, and awayzauovº pixous, his me-
cessary friends : but the Syriac makes awaywatcvs,
an epithet, as well as avyyevetz, and thus the pas-
sage 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 verse 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 declare; it was probably,
in consequence of this thought, that he prostrated
himself before Peter, offering 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. Prostrations to su-
periors were common in all Asiatic countries.
The Codex Bezae, and the latter Syriac, in the
margin, read this verse differently from all other
MSS. and Versions; thus, But as Peter drew
nigh to Cesarea one of the servants ran before, and
told that he was come: then Cornelius leaped up,
and met him, andfalling at his feet, he worshipped.
him. This is a very remarkable addition, and re-
lates circumstances that we may naturally sup-
pose 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] Corne-
lius had met Peter at some short distance from
d Ch. 15.8, 9. Eph. S. 6.—e Ch. 1. 10.—f Matt. 28.3. Mark 16. 5.
Luke 24. 4.—g Ver. 4, &c. Dan. 10. 12.-h Hebr. 6. 10.
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
º partition wall which separated them from the
€WS.
Verse 29. I ask—for what intent ye have sent
for me?] Peter had been informed of this by the
servants of Cornelius, ver. 22. but as all the com-
pany might not have been informed of the cir-
cumstances, 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 obedience to his divine
commission.
Verse 30. Four days ago I was fasting until
this hour] It was then about three o'clock in the
afternoon; and it appears that Cornelius had con-
tinued 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 neces-
sary to remark that the word whºevay, fasting, is
wanting in ABC. one other; the º .AEthio-
pic, Armenian, and Vulgate; but it has not been
omitted in any edition of the Greek Testament.
Verse 31. Thy prayer is heard] See the note
onver.4. Cornelius prayed, fasted, and gave alms.
It was in this way, he looked for salvation; not
to purchase 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 gº already given. :
699
Peter preaches to Cornelius
A. M. cir. 4045. he is
A. D. cir. 4l.
An.' Olymp.
cir. CCW. 1.
-º-º-º-e
lodged in the house of
one Simon a tanner by the sea
side; who, when he cometh,
shall speak unto thee.
33 Immediately therefore I sent to thee;
and thou hast well done that thou art
come. Now therefore are we all here
present before God, to hear all thing
that are commanded thee of God. -
* Deut. 10.17.2chron. 19.7. Job 34.19. Rom. 2.11. Gal. 2.6.
Eph. 6.. 9. Col. 3.25. 1 Pet. 1.17–b Ch. 15.9, Rom. 2.18, 27,
Verse 33. Are we all º before God]
Instead of before God, the Codea. Bezae, Syriac,
JEthiopic, Armenian, and Vulgate, read before
TheE.". The people were all waiting for the
preacher, and every heart was filled with expec-
tation; 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 Gentiº, because he is a Gentile.
It was a long 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 his peculiar favour and bene-
diction. Of this opinion was St. Peter, previous-
ly to the heavenly vision mentioned in this chap-
ter. He was now convinced that God was no
respecter of persons; that as all must stand before
his judgment seat, to be judged acoording to the
deeds done in the body; so, no one nation, or peo-
ple, or individual, could expect to find a more
favourable decision than another who was pre-
cisely in the same moral state : for the phrase re-
spect of persons, is used in reference to unjust de-
cisions in a court of justice, where, through favour,
or interest, or bribe, a culprit is acquitted; and a
righteous, or innocent person condemned. See
Lev. xix. 15. Deut. i. 16, 17, and xvi. 19. And
as there is no iniquity (decisions contrary to equi-
ty) 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 per-
son) who had either abused his grace, or made a
less godly use of it than this Gentile had done.
Verse 35. But in every nation he that feareth
him, &c.] In every 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 righteousness, abstains from all evil,
gives to all their due, injures neither the body,
soul, nor reputation of his neighbour, is accepted
with him. It is not therefore the nation, kindred,
profession, mode, or form of worship, that the just
God regards; but the character, the state of heart,
and the moral deportment. For what are profes-
sions, &c. in the sight of that God who trieth spi-
rits, 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 further, that no man can be
ageepted with this just God, who does not live wp
to the advantages of the state in which Providence
has placed him. why was Cornelius accepted
with God, while thousands of his countrymen
were passed by ? Because he did not receive the
grace of God in vain: he watched, fasted, prayed,
THE ACTS,
and his company;
34 T Then Peter opened his *:::::: *.
mouth, and said, "Of a truth ºol. 1.
An. Olymp.
I perceive that God is no re- tº Sºl.
specter of persons:
35 But "in every nation, he that feareth
him, and worketh righteousness, is ac-
cepted with him.
36 The word which God sent unto the
children of Israel, “preaching peace by
&3:22, 29. & 10: 12, 18. Loor. 12, 18. Gal. 3. 28. Eph. 2. 13,
18. & 3. 6-o Isai. 57. 19. Eph. 2. 14, 16, 17. Col. 1. 30.
and gave alms, which they did not. Had he not
done so, would he have been accepted 2 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 irreli-
gious 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 be-
lieve in Jesus Christ, attend to his Gospel, nor
use his ordinances; for, if they fear God and
work righteousness, they shall be infallibly ac-
cepted 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 atherging lowi
glimmering rayåſºelestial 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 LIGHT afforded
by that very Gospel. The sincerity, watching,
praying, fasting, and alms-giving of Cornelius,
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 requisition as this, how will the poor heathen
virtue of one, born in the pale of Christianity,
appear 2 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? * 2. -
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. suffi-
ciently prove. 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, ac-
cording 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 all, both of Jews and Gentiles, therefore
he must be impartial ; and because impartial, or,
no respecter of persons, therefore, in every nation,
whether Judea, Greece, or Italy, he that feareth.
God, and worketh righteousness, is accepted with
him.
I, believe roy Acyov, the word, in this verse,
should be translated, that doctrine; and probably
finga, which we translate that word, in verse 37.
should be omitted, as it is in the Codex Bezae, and
its Itala version ; and if y which is in ver. 36. be


700
and proclaims the miracles,
A. M. cir. 4045. Jesus Christ:
A. D. cir. 41,
An. Olymp. all :)
*** - 37 That word, Isay, ye know,
which was published throughout all Ju-
dea, and "began from Galilee, after the
baptism which John preached;
38 How “God anointed Jesus of Na-
zareth with the Holy Ghost and with
power: who went about doing good, and
healing all that were oppressed of the
(*he is Lord of
CHAP. X. death, and resurrection of Christ.
devil; "for God was with him. A. M. cit, 4645.
e A. D. cir. 41.
39 And * we are witnesses ... oº.
of all things which he did, both ºr 99W. E.
in the land of the Jews, and in Jerusa-
lem; 'whom they slew and hanged on a
tree :
40 Him & God raised up the third day,
and showed him openly ;
41 "Not to all the people, but unto wit-
nesses chosen before of God, even to us,
a Matt. 28. 18. Rom. 10. 12. 1 Cor. 15. 27. Eph 1. 20, 22.
I Pet. 3, 22. Rev. 17. 14. & 19, 16.-b Luke 4 14 —c Luke 4,
18. Ch. 2. 22 & 4. 27 Heb. 1. 9.—d John 3. 2.—e Ch. 2. 32.-- &
f Ch. 5. 30.-g Ch. 2. 24 —h John 14. 17. 22. Ch. 13. 31.
even left out, as it is in ABC. Coptic, and Pul-
gate, the whole may be literally read thus. As to
the doctrine sent to the children of Israel, preach-
ing the glad tidings of peace (every yeat{ogeyos eign-
wny,) by Jesus Christ, he is Lord of all, ye know
what was done (ro yeyop, avoy,) through all Judea,
beginning after the baptism which John preached.
Jesus, who was from JWazareth; whom God anoint-
ed with the Holy Ghost and with mighty power;
(juvagel) went about doing good, and healing all
that were tyrannically oppressed (kºradºwv&savage-
yct,) by the devil, for God was with him. Critics
have proposed a great variety of modes, by which
they suppose these verses may be rendered intel-
ligible; and the learned reader may see many in
Wolfius, Kypke, Rosenmuller, and others. Kypke
contends that the word Kuptoe, Lord, is to be un-
derstood adjectively, and ought to be referred to
Aoyor, 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 |
authority over all. This amounts nearly to the
same sense with the expositions given above;
and all proclaim this truth, which the apostle la-
boured 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 mis-
sion from him who is Lord of all, to Cornelius a
heathem, was a full illustration of the heavenly
truth: for the very meeting of Peter, once a
prejudiced Jew; and Cornelius, once an unen-
lightened Gentile, was a sort of first fruits of this
general reconciliation; and a proof that Jesus
was LoRD 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 mira-
cles which he performed; how he went about do-
ing 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 the desert, and remained there forty days.-
2. He then returned to the Baptist, who was ex-
ercising his ministry at that time in Bethany, or
Bethabara ; and there he made certain disciples,
viz. Andrew, Bartholomew, Peter, and Philip.
3. Thence he went to the marriage at Cana in
Galilee, where he wrought his first miracle. 4.
And afterward he went to Capernaum in the same
country, by the sea of Galilee, where he wrought
many others. This was themanner in which Christ
manifested himself; and these are the facts of
which Peter presumes they had a perfect know-
ledge; because they had been for a long time no-
torious through all the land. - -
Verse 38. God anointed Jesus of JNazareth]
Here the apostle refers to Christ as the promised
JMessiah, 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 JMessiah ; and refers
to the miracles which he wrought, as the proof
of it. This delicate, but forcible allusion, is lost
by most readers. -
Verse 39. We are witnesses % 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 resurrec-
tion must depend on the reality of the death of
Christ, it was necessary that this should be sta-
ted, 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 supposed that his disciples had time suf-
ficient to have practised some deceit or imposture:
and to prevent this the Jews took care to have the
tomb well guarded, during the whole time which
he lay there.
Verse 41. JVot 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 necessary that those who were to preach
redemption in his name, should bethőroughly fur-
nished 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,
persons 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 Gospel must
be the witnesses of its facts; and these first preach-
ers must be put in such circumstances as to de-
monstrate, not only that they had no secular end
0
The Holy Ghost
A.M.eir 4645. who did eat and drink with I
A. D. cir. 41.
An...Olymp.
cir. CCW. 1.
him after he arose 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 “quick and dead.
43 * To him give all the prophets wit-
ness, that through his name, * whosoever
believeth in him shall receive remission
of sins. -
44 TWhile Peter yet spake these words, -
"THE ACTS.
falls on the Gentiles,
& the Holy Ghost fell on all A. M. cir. 4045.
them which heard the word. . º.
45 "And they of the circum- ºr 99W, i.
cision 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, and magnify God. Then an-
swered Peter, -
47 Can any man forbid water, that these
should not be baptized, which have re-
a Luke 24, 30, 48. John 21, 18–8 Matt. 28. 19, 20. Ch. 1.8.
-c John 5. 22, 27. Ch. 17. 31.-d Rom. 14. 9, 19. 2 Cor. 5. 10.
2Tiin. 4.1. 1 Pet. 4, 5.—e Isai, 53.11. Jer. 81. 34. Dan. 9. 24.
Mic. 7, 18. Zech. 18. 1. Mal. 4. 2. Ch. 26. 22-fch. 1s. 9.
& 26. 18. Rom. 10. 11. Gal. 8. 22.—g Ch. 4. S.1. & 8.15, 16, 17.
& 11. 15.-h Wer. 23.—i Ch. 11. 18. Gal. 3. 14.
in view, nor indeed could have any ; but also that
they should be able to evince, that they had the
fullest conviction 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, so that they
might fulfil the ministry which they had received
from their Lord, and finish their course with
Jo tº - - -
§ut why was not Christ, after his resurrection,
shown to all the people 3 1. Because it was im-
possible that such a thing could be done without
mob and tumult. Letit 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 con-
fusion and multitude. 2. God chose such witness-
es, whose testimony should be unimpeachable ;
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 rest, whose knowledge is most accurate, and
whose 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 con-
viction of the truth of this fact.
Verse 42. And he commanded us to preach] By
thus assuring them that Jesus Christ was appoint-
ed 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 cylcan, to live, hence cylic and cpica,
life, and cpice, grass : and from this our quicks,
quick-set-bedges, fences made of living thorms,
&c. By quick and dead, we are to understand,
I. 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 previously.
Verse 43. To him give all the prophets witness]
See Isa. ix. 6. lii. 7. liii. 5, 6. lix. 20. Jer. xxxi.
34. Dan. ix. 24. Mic. vii. 18, &c. and Zech. xiii. 4.
As Jesus Christ was the sum and substance of the
law, and the Mosaic dispensation: so all the pro-
hetsbore testimony, either directly orindirectly to
im; and indeed without him and the salvation he
has promised, there is scarcely any meaning in
the Mosaic economy, nor in most of the allusions
of the prophets. -
Remission of sins.] The phrase aqeouw daag-
rtov, 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 tyran-
ny, and purification from its pollution, is here in-
tended ; and it is wrong to restrict such opera-
tions of mercy to pardon alone.
Verse 44. While Peter yet §. 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 bestow-
ed, we cannot tell; probably it was in the same
way in which it had been given on the day of Pen-
tecost; 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 ap-
pearance now took place. - -
Verse 45. They of the circumcision—were as-
tonished] 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 that the Divine Spirit could be
communicated to any Gentile. It 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 hearts as well as new tongues; and having
believed with the heart unto righteousness, their
tongues made confession unto salvation; and God
WaS ºgnified for the mercy which he had im-
parted. . . -
Verse 47. Can any man forbid water] These
had evidently received the Holy Ghost, and con-
sequently were become members of the mystical
body of Christ; and yet St. Peter requires that
they shall receive baptism by water, that they
might become members of the Christian church.
In other cases, they received baptism first, and
the Spirit afterward, 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 hands on them, before they were made par-
702
and they are baptized
A.M.ci. 4945. ceived the Holy Ghost, * as
A. D. cir. 41. 7 .
well as we ? .
An. 9|yº. .
ºf ººº-º- 48 °And he commanded them
CHAP. XI.
in the name of the Lord.
to be baptized “in the name of ººººº.
the Lord. Then prayed they • U. Clſ, 4:1.
An. Qlymp.
him to tarry certain days. ciº CCV, 1.
a Ch. 11. 17. & 15. 8, 9, Rom. 10. 12.
------—-----
takers of 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 baptism of the Spirit
did not supersede the baptism by water; nor in-
deed 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, in the name of Jesus Christ;
which implied their taking upon them the public
profession of Christianity; 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 further instruction, and
prayed him to continue his ministry a little longer
among them; and to this he no doubt consented.
This was, properly 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 aggre-
gate body. Now was the middle wall of partition
broken down, and the Gentiles admitted to the
same privileges with the Jews.
1. God is wonderful in all his works, whether
they be works of creation, providence, or grace.
Every thing proclaims his power, his wisdom, and
his goodness. Every where we learn this truth,
which is indispensably, necessary for all to know,
who desire to acknowledge God in all their ways,
that “there is nothing which concerns their pre-
sent or eternal welfare in which God does not in-
terest himself.” We often, to our great spiritual
detriment, lose sight of this truth; because we
think that the MAJESTY of God is too great to be
occupied with those common occurrences b
which we are often much affected, in things whº,
relate not only to our present, but also to our
b 1 Cor. 1, 17–c Ch. 2. 38. & 8. 16.
eternal 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 provi-
dence, (composed indeed of very minute links,)
brought to light in 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 sway every where, and that all
things serve the purposes of his will.” We have
have already seen how particularly, both by gra-
cious 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 to-
gether with God. This is a general economy.
He who feels his want may rest assured, that even
then, God has made the necessary provision for
his supply; and that the very sense of the want, is
a proof that the provision is already made. Why
then should we lose time in deploring wretched-
ness, for the removal of which God has made the
necessary preparations? Mourning over our mi-
series, will neversupply the lack of faithin Christ;
and very seldom tends even to bumble the heart.
3. As the eye of God is ever upon us, he knows
our trials as well as our wants; and here also, he
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 temptations will be pressed into our
service, for all things work together for good to
them that love God, Rom. viii.33.
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 out-
ward 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
overrate ourselves, and underrate God’s bounties.
He who is taught by the Spirit of God will be
saved from both.
*—t-i-. A zº re-
CHAPTER XI.
Peter returns to Jerusalem, and is accused of having associated with the Gentiles, 1–3. He defends him.
self, by relating at large the whole business concerning Cornelius, 4–17.
His defence is accepted, and
the whole church glorifies God for having granted wnto 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 Phoenice, Cyprus, and Antioch, 19–21.
The church at Jerusalem, hearing of this, sends Barnabas to confirm them in the faith, 22, 23. His
character, 24.
called CHRISTIANs, 25, 26.
of the emperor Claudius, 27, 28.
of Barnabas and Saul, 29, 30
*::::::::: ND the apostles and bre-
X.o..." thren that were in Judea
sº covº. heard that the Gentiles had
He goes to Tarsus, to seek Saul; whom he brings to Antioch, where the disciples are first
Certain prophets foretell the dearth which afterward took place in the reign
The disciples send relief to their poor brethren in Judea, by the hands
also received the word of A.M. gir. 4045.
A. D. cir. 42,
God.
- An Olymp.
2 And when Peter was come -ºº º
Nores on CHAPTF. R. xi.
Verse 1. And the apostles and brethren that were
in Judea). According to Calmet, Judea is here put |
in opposition to Cesarea, which, though situated
| in Palestine, passed for a Greek city, being prin-
cipally inhabited by Pagans, Greeks, or Syrians.
Verse 2. Contended with him] A manifest proof
this, that the primitive church at Jerusalem (and
Peter defends his
A. Mºeir 4945, up to Jerusalem, “they that
A. D. cir. 42. e - •
- were of the circumcision con-
An Olymp.
.* 99W, * tended with him,
3 Saying, "Thou wentest in to men un-|
circumcised, ° and didst eat with them.
4 But Peter rehearsed the matter from
the beginning, and expounded it "by or-
der unto them, saying, ... -- -
5 * I was in the city of Joppa praying:
and in a trance I saw a vision, A certain
vessel descending, as it had been a great ||
sheet, let down from heaven by four cor-
ners; 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 en-
tered into my mouth.
9 But the voice answered me again from
heaven, What God hath cleansed, that
call not thou common. -
THE ACTS.
|again into heaven.
preaching, &c. to the Gentiles.
10 And this was done three A. M. cir. 4045.
e A. D. cir. 42.
times: and all were drawn up A. o.º.
cir. C.C.W. 2.
11 And, behold, immediately there were
three men already come unto the house
where I was, sent from Cesarea unto me.
12 And the Spirit bade me go with them,
nothing doubting. Moreover, & these six
brethren accompanied me, and we en-
tered into the man’s house. , -
13 And "he showed us how he had see
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 be-
ginning. -
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 be-
lieved on the Lord Jesus Christ; n what
a Ch. 10.45. Gal. 2. 12.-b Ch. 10, 28.-c Gal. 2. 12.-d Luke
1. S.—e Ch. 10. 9, &c.—f John 16. 13. Ch. 10. 19. & 15. 7.-
g Ch. 10. 28.-h Ch. 10. S0. - - *
no church can ever deserve this name but the
Jerusalem church) had no conception of St. Pe-
ter's supremacy, or of his being prince of the apos-
tles. e is now called to account for his con-
duct, 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 drèam 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 the
did not know the reason of St. Peter's conduct, it
is no wonder they should call him to account for
it; as they considered it to be a positive trans-
ssion of the law and the customs of the Jews.
There is a remarkable addition here in the Codex
Bezae, which it will be well to notice. The second
verse of the chapter begins thus: -
JNow 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
oke to them of the grace of God. But the bre-
thren who were of the circumcision disputed with
him, saying, &c. • * *
Verse 4. But Peter rehearsed the matter from
the beginning, and expounded it by order] Eğs.
ruðsºro avºrous zaºséns. 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.
º, 704
I Ch. 2. 4.—k Matl. 3. 1 1. John I. 26, 83. Ch. 1. 5. & 19, 4.
Isai. 14. S. Joel 2 28. & S. 18.-l Ch. 15. 8, 9.-In Ch. 10. 47.-
n Rom. 10. 12, 13. & 15. 9, 16.
Verse 12. These six brethren] Probably point-
ing 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 re-
lation, 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 refer to the apostles alone; but here it
is evident, that St. Peter believed they were a
promise made to all Christians, i.e., to all, whe-
ther Jews or Gentiles, who should behieve on
Jesus Christ. Therefore, when he saw that the
Holy Ghost fell upon those Gentiles, he consi-
dered it a fulfilment of our Lord's promise, ye,
that is, all that will believe on me, shall be bap-
tized with the Holy Ghost—not many days hence,
i. e. 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. º
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 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
.Account of the travels of other
A. M. cir. 4046 was I, that I could withstand
A. D. cir. 42. *
God 7 -
cir. Cºv.3. 18 When they heard these
things, they held their peace, and glori-
fied God, saying, “Then hath God, also
to the Gentiles, granted repentance unto
life.
19 T Now they which were scattered
abroad upon the persecution that arose
about Stephen, travelled as far as Phoenice,
and Cyprus, and Antioch, preaching the
word to none but unto the Jews only.
CHAP. XI.
disciples, who convert many.
20 And some of them were ***.*.*
men of Cyprus and Cyrene, "Anºmy.
which, when they were come tº
to Antioch, spake unto " the Grecians,
preaching the Lord Jesus. -
21 And “ the hand of the Lord was with
them: and a great number believed, and
"turned unto the Lord.
22 T Then tidings of these ºf:
things came unto the ears of ºoj
the church which was in Je- -ººººº-
rusalem: and they sent forth *Barnabas,
a Ch. 8. 1.-b Ch. 6. 1. & 9. 29.—e Luke 1. 66. Ch. 2.47.
thing is proved to be from God alone, for none
other could dispense the Holy Spirit.
Verse 18. They held their peace]. Their preju-
dices were confounded; they considered the sub-
ject, and saw that it was from God; then they
glorified him, because they saw that he had
granted unto the Gentiles repentance unto life.
As the word & grayotz, which we translate repent-
ance, signifies literally a change of mind, it may
be here referred to a change of religious views,
&c. And as repentance signifies a change of life
and conduct from evil to good, so the word Agra-
vola, 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. Rosenmüller thinks
that in several cases, where it is spoken of the
Jews, it signifies their change from a contempt of
the JMessiah, to reverence for him, and the conse-
quent embracing of the Christian religion.
The Christians who were present, were all Sa-
tisfied with St. Peter's account and apology; but
it does not appear that all were ultimately satis-
fied, as we know there were serious disputes in
the church afterward on this very subject. See
chap. xv. 5, &c. where Christian believers from
among the Pharisees, insisted that it was neces:
sary to circumcise the converted Gentiles, and
cause them to keep the law of Moses. This opi-
pion was carried much further in the church at
Jerusalem afterward, as may be seen at large in
chap. xxi. . . .
Verse 19. The persecution that arose about Ste-
phen]. That is, those who were obliged to flee
from Jerusalem, at the time of that persecution
in which Stephen lost his life. See chap. viii. 1.
Phoenice] Phoenicia, a country between Gali-
lee and Syria, along the coast of the Mediterra-
mean Sea, including Tyre, Sidon, &c. 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
Seleucus, 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 ac-
companying 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 door of faith to the Gentiles.
The next verse informs us that there were others
who were better instructed. See below. -
Verse 20. JMen of Cyrene] . The metropolis
of the Cyrenaica, a country of Africa, bounded on
the east by Marmarica, on the west by the Regio
Syrtica, on the north by the Mediterranean, and |
on the south by the Sahara.
ed Cairoan.
VoI. I
Cyrene is now call-
This city, * to Eusebius,
( 89
--
d Ch. 9. 35.-e Ch.9. 27.
was built in the 37th Olympiad, about 630 years
before Christ. In consequence of a revolt of its
inhabitants, it was destroyed by the Romans; but
they afterward rebuilt it. It was for a long time
subject to the Arabs ; but is now in the hands of
the Turks. -
Spake unto the Grecians] ‘Exxhvigºr, the Hel-
lenists. Who these were we have already seen,
Acts vi. and ix. 29. viz. Jews living in Greek ci-
ties, and speaking the Greek language. But in-
stead of “Exxhyus-ac, Grecians, “Exxnyar, Greeks,
is the reading of AD*, Syriac, all the Arabic,
Coptic, AEthiopic, Vulgate, some copies of the
Itala; Eusebius, Chrysostom, Theophylact, and
CEcumenius. On this evidence, Griesbach has
admitted it into the text; and few critics enter-
tain 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 the 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 º received the Gospel. See chap. vi. 1.
And it is likely that these Cyprians and Cyreni-
ans had heard of Peter's mission to Cesarea; and
they followed his example, by offering the Chris-
tian faith to the heathen. It is worthy of remark,
that the Jews generally called all mations of the
world Greeks; as the Asiatics, to the present day,
call all the nations of Europe, Franks.
Verse 21. The hand of the Lord was with them]
By the hand, arm, and finger of God, in the Scrip-
ture, different displays or exertions of his power
are intended. Here it means, that the energy of
God accompanied them, and applied their preach-
ing to the souls of all attentive hearers. With-
out this accompanying influence, even an apostle
could do no good; and can inferior men hope to
be able to convince and convert sinners with-
out 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 in-
truders into God's heritage; that they are not
sent by him ; and shall not profit the people at all.
JA 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, therefore, 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 Chr’ f
tianity; not the church of Rome: there were Gh r.
tian churches founded in many places, whic' iſ.
ist to the present day, before Rome heard the G.
pel of the kingdom. Aghristian church, mean
5
tº J
Barnabas is sent to confirm
A; Meir. 40.7. that he should go as far as
A. D. cir. 48. tº
An. Olymp. Antioch : -
ºr 99.7.2- 23 Who, when he came, and
had seen the grace of God, was glad, and
* exhorted them all, that with purpose of
heart they would cleave unto the Lord.
24 For he was a good man, and "full of
the Holy Ghost and of faith: * and much
a Ch. 13.43. & 14. 22.-b Ch. 5, 5–c Ver. 21. Ch. 5. 14.
a company of believers in Christ Jesus, united
for the purposes of Christian fellowship and edifi-
cation 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 ac-
knowledged 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 se-
cond; and perhaps those called evangelists, sim-
ply preachers of the truth, the third rank. Those
}. knew most of God and sacred things; who
were most zealous, most holy, and most useful,
undoubtedly had the preeminence.
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 under-
stand, 1. His favour; 2. The manifestations of
that favour, in the communication of spiritual
blessings; and, 3. Principles of light, life, holi-
ness, &c. producing effects demonstrative of the
causes from which they sprung. , Barnabas saw
that these people were objects of the divine ap:
probation; that they were abundantly blessed
and edified together as a Christian church ; and
that 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 ser-
vants; but rejoiced to find that the work of salva-
tion was carried on by such instruments as God
chose, and condescended to use. They who can-
not rejoice in the conversion of sinners, because
they have not been the means of it; or because
such converts or their ministers have not pre-
cisely the same view of certain doctrines 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 º #. 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 resumed. 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.
“le therefore exhorted them tº reo650's, rn, Rap-
}, +, with determination of heart: with set, fired
ºr Soose and resolution, that they would cleave
p? to the Lord, argogaºyely tº Kvetº, to remain
* , he Lord to continue in union and fellow-
orith, i. -
neith ºf
'I'HE ACTS.
the new converts in the faith.
people was added unto the A.M. cir. 4047.
Lord. º:
25 Then departed Barnabas tº $9.7 °
to "Tarsus, for to seek Saul: ,
26 And when he had found him, he
brought him unto Antioch. And it came
to pass, that a whole year they assembled
* themselves with the church, and taught
d Ch. 9. 30.-e Or, in the church.
ship 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 per-
severance, 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 there a word in the
Book of God, fairly and honestly understood, that
says, such a person shall absolutely and unavoid-
ablu arise from his fall. -
erse 24. For he was a good man] Here is
proper 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,
because 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 in his judgment; it is fired
purpose and determination in righteousness, in his
will; it is purity, it is love, joy, peace, gentleness,
goodness, meekness, temperance, and fidelity, in
his affections and passions. In a word, it has sove-
reign 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
fulfilment 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 divine 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. . . . "
JMuch people was added unto the Lord.] No
wonder, when they had such a minister, preach-
ing, by the power of the Holy Ghost, such a Gos-
pèl as that of Jesus Christ. *
Verse 25. To Tarsus, for to seek Saul] The
persecution 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
| assistant a person of such eminent taletits as Saul;
and who was especially appointed by Christ, to
proclaim the Gospel to the Gen files. Saul ap-
/
.Agabus the prophet
A. M. cir. 4017, much
A. D. cir. 43.
An. Olymp.
cir. §§ 3.
people; and the disci-
ples were called Christians
first in Antioch.
27 T And in these days came * prophets
from Jerusalem unto Antioch.
CHAP. XI.
foretells a great famine.

28 And there stood up one *.*.*.*.*
. ^. * . . .” ‘e • ‘5.
of them named b Agabus, and An. öß.
signified by the Spirit, that ºr cºvº.
there should be great dearth throughout
all the world: which came to pass in
a Ch. 2. 17. & 13, 1. & 15. 32. & 21, 9.
pears 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.
Barnabas 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 dis-
interestedness, holiness, and zeal. .*
.And the disciples were called Christians first in
...Antioch.] It is evident they had the name Chris-
tians from CHRIST their master; as the Plato-
wists and Pythagoreans had their name from their
masters, Plato and Pythagoras. Now, as these
had their names from those great masters, be-
cause they attended their teaching, and credit-
ed their doctrines; so the disciples were called
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
3. by whom was this name given to the
isciples 2 Some think they assumed it; others,
that the inhabitants of Antioch É. to them ;
and others, that it was given by Saul and Barna-
bas. This latter opinion is favoured by the Codex
Bezde, which reads the 25th and 26th verses thus:
...And hearing that Saul was at Tarsus, he departed,
seeking #. him ; and having found him, he be-
sought 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
Jirst called the disciples at Antioch, Christians.
The word xenºzarto'at, in our common text,
which we translate were called, signifies, in the
New Testament, to appoint, warn, or nominate by
divine 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 appointment, 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 holiness
which are so essentially required and implied in
the character. Before this time, the Jewish con-
verts were simply called, among themselves, dis-
ciples, i.e. scholars; believers, saints, the church,
or assembly; and by their enemies, JNazarenes,
Galileans, the men of this way, or sect; and per-
haps by other names, which are not come down
to us. They considered themselves as one fami-
ly; 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 house-
hold. A Christian, therefore, is the highest cha-
racter which any human being can bear upon
earth; and to receive it from God, as those ap-
pear to have done, how glorious the title ! It is
however worthy of remark, that this name oc-
curs 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
| 1 Cor. 12. 28. FPh. 4, 11.—b Ch. 21. 10.
explained,) yet here it evidently means also, such
as were under divine inspiration, and foretold fu-
ture events. This was certainly the case with
Agabus, ver. 28. though perhaps his ordinar
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 Testa-
ment were 1. Teachers or preachers in general.
2. Persons who, on special occasions, were under
the influence of the Divine Spirit, and then fore-
told certain future events. 3. Persons who recited
hymns to the honour of God in the public assem-
blies of the Christians. . 4. Persons who prayed
in those assemblies, having sometimes the gift of
tongues, at other times not. From Ephes. ii. 20.
and iii. 5. we learn that the prophets of the Chris-
tian church were inferior to the apostles; but
from ver. 11; of Eph. iii. 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 se’ any ºrny ouxovaevny, 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 un-
derstood 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 appear that
they expected it to extend even to Jīntioch in
Syria, where they then were, else they would
have thought of making provision for them-
selves. '
It is well known from history, that there were
several famines in the reign of Claudius. Dion
Cassius, lib. lx. mentions a severe famine in the
Jirst and second year of the reign of Claudius,
which was sorely felt in Rome itself. This fa-
mine, 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
ycar of this reign, which continued for several
years, and greatly afflicted the land of Judea.
Several authors notice this, but particularly Jo-
sephus, 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 afflicted Judea.” . Ezra
tovºrou: &n kau roy Axeyay au/zov kara ruv Ioudalay
avy ºn yºved 821. iº
A third famine is mentioned by Eusebius, in
Jºn. Abrahami, which commences with the ca-
lends of October, A. D. 48. which was so pow-
erful “ in Greece, that a modius (about half a
bushel of grain) was sold for six drachms,” about
| three shillings and sixpence English., Vid. Euseb.
in Chron. edit. Scalig. The same author mentions
another famine in Rome, in the tenth year of Clau-
dius, of which Orosius gives the details, lib. vii.
A fourth famine, wº took place in the
707
The disciples of Antioch send
A. M. cir. 4047.
A. D. cir. 43.
An. Olymp.
cir. CCW. S.
29 Then the disciples, every
man according to his ability,
determined to send * relief unto the bre-
THE ACTS.
the days of Claudius Cesar.
ºrelief to the Christians in Judea.
thren which dwelt in Judea: A.M. cir. 4047.
30 "Which also they did, and ºd.
sent it to the elders by the ºr 99W, *.
hands of Barnabas and Saul.
a Rom. 15. 26. 1 Cor. 16. 1. 2 Cor. 9. 1.
b Ch. 12. 25.
eleventh year of Claudius, is mentioned by Ta-
citus, 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 judg-
ment. Frugun quoque egestas, et, orta ea 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’ pro-
vision; and had not the winter been uncommonly
mild, the utmost distress and misery must have
prevailed.
It may now be inquired, to which of these fa-
mines in the reign of Claudius does the prophecy
of Agabus refer P Most learned men are of opi-
nion, that the famine of which Agabus prophesied
was that mentioned above, which took place in
the fourth year of this emperor, A. D. 47. This
famine is particularly mentioned by Josephus,
...Ant. 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 Adia-
bene, 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
in cap. 5. sect. 2. he says, that this happened
“when Tiberius Alexander succeeded Cuspius
Fadus; and that under these procurators, the fa-
mine happened, in which Queen Helena, at a
vast expense, procured relief to the Jews.” Dr.
Hudson's note on this passage in Josephus de-
serves to be copied: “This,” says he, “is that
famine foretold by Agabus, Acts xi. 28. which
happened when Claudius was consul the fourth
time, (A. D.47.) and not that which happened
when Claudius was consul the second time, and
Caesina was his colleague, (A. D. 42.) as Scaliger
says, upon Eusebius, p. 174. Now when Jose-
hus had said, a little after, cap. 5. sect. 2. that
iberius Alexander succeeded Cuspius Fadus as
procurator, he immediately subjoins, under these
procurators, there happened a great famine in
Judea.” From this it is evident, that this famine
must have continued several years, as it existed
under both these procurators. 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 se-
venth years of Claudius, A. D. 45, 46, and 47.
See Whiston's Josephus; and see Krebs' Obser-
vat, in Nov. Test. on this place.
Verse 29. Then the disciples—determined to
send relief] These were probably Gentile con-
verts; and as they considered themselves recei-
ving the spiritual blessings, which they now so
happily enjoyed, through the means of the Chris-
tians in Judea; they resolved to communicate to
them a portion of their temporal goods: and every
Iſlaſh if 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
community of goods had for some time ceased.
Verse 30. And sent it to the elders]. These pro-
bably mean, those whººt believed on Christ
.708
crucified, either of the seventy disciples men-
tioned Luke, chap. x. or the one hundred and
twenty mentioned chap. i. 15. ; or the seven dea-
cons, chap. vi. 5. Some have divided the primi-
tive disciples into three classes: 1. The avrozºrat,
those who were eye-witnesses. 2. The aragxas,
those who were the first-fruits, or converts ºthe
apostles' preaching. 3. The Jiadoxol, those who
were the successors of the preceding, from whom
they had received the doctrines of the Gospel. It
is likely the deacons are meant, whose office it was
to take care of the poor. See chap. vi. 1, &c.
1. Among 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 confirmed in the truths they had
received, and built up on their most holy faith,
ver. 22. It was indispensably necessary that a
joundation should be laid; and it was not less so,
that a proper superstructure should be raised.
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 con-
verted 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 both. Even when PAUL
planted, it required APOLLos 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 CHRISTIANs, 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
#. religion, are satisfied with this title ! That
very church that arrogates all to itself, has totally
abandoned this title, and its members call them-
selves Roman Catholics, which is absurd ; be-
cause the adjective and substantive include oppo-
site ideas; catholic, signifies unigéréal ; and #.
man, signifies of, or belonging to Ro: If it be
merely Roman, it cannot be catholic ; if it be
catholic, it cannot 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 peo-
ple who profess Christianity. The term Protest-
ant 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 seldom
heard of; and the spirit and practice of Chris-
tianity 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 representatives, to exercise our bowels of
commiseration; and thus teach us to feel and
practise mercy. To every man professing Chris-
tianity, the religion of Jesus Christ says most

4
Herod having killed James, seizes
authoritatively, With every man who is pinched
by poverty, share what the providence of God has
not made absolutely necessary for thy own sup-
port. 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 Chris-
CHAP. XII.
Peter, and throws him into prison.
tianity: and he who does not lend his hand for
the support of the cause of 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. Kills James, 2. And casts Peter into prison, 3, 4. The church makes
incessant prayer for his deliverance, 5. An angel of God opens the prison doors and leads him out, 6–10.
Peter rejoices, and comes to the house of Mary, where many were praying, and declares how he was deli-
vered, 11–17.
The soldiers who kept the prison are eacamined by Herod, and he commands them to be put
to death, 18, 19. Herod is enraged against the people of Tyre, but is appeased by their submission, 20.
He makes an oration to the people, receives idolatrous praises, and an angel of the Lord smiles him, and
he dies a miserable death, 21–23. The word of God increases, 24. Barnabas and Saul having fulfilled
their ministry, return from Jerusalem accompanied by John JMark, 25.
***.*. Nº. about that time He-
X.o. rod the king *stretched
cir. CCW. 4.
forth his hands to vex certain
of the church.
2 And he killed James, "the brother of
John, with the sword. -
3 And because he saw it pleased the
Jews, he proceeded further A, M. cir:4048.
to take Peter also. Then *3.
were “the days of unleavened ºr 997.3.
bread. -
4 And * when he had apprehended him,
he put him in prison, and delivered him
to four quaternions of soldiers to keep
a Or, began.—b Matt. 4, 21. & 20. 28.
c Exod. 12. 14, 15. & 23. 15.—d John 21. 18.
NOTES ON CHAPTER XII.
Verse 1. Herod the king] This was Herod
JAgrippa, the son of Aristobulus, and grandson of
#. Great ; he was nephew to Herod An-
tipas who beheaded John the Baptist, and brother
to Herodias. He was made king by the emperor
Caligula, and was put in possession of all the ter-
ritories formerly held by his uncle Philip, and by
Lysanias; viz. Iturea, Trachonitis, Abilene, with
Gaulomitis, Batanaea, and Penias. To these the
emperor Claudius afterward 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 vec certain of the church] That is, to de-
stroy its chief ornaments and supports.
erse 2. He killed James the brother of John
with the sword.] This was James the greater, son
of Zebedee, 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 redu-
ced 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
beheading. Among the Jews, there were four
kinds of deaths; 1. Stoning, 2. Burning, 3. Kill-
ing with the sword, or beheading, and 4. Strang-
ding. The 3d was a Roman as well as a Jewish
mode of punishment. Killing with the sword,
was the punishment, which, according to the Tal-
mud, 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 infant cause rested ; and that if these were re-
moved, the building must necessarily come down.
The days of unleavened bread] About the lat-
ter end of March, or beginning of April ; but
whether in the third or fourth year of the empe-
ror Claudiºus, or earlier or later, cannot be deter-
mined.
Verse 4. Four quaternions of soldiers] That
is, sixteen, or four companies of four men each,
who had the care of the prison ; each company ta-
| king in turn, one of the four watches of the night.
Intending after Easter to bring him forth] Me-
ra. To rao X2, after the pass-over. Perhaps there
never was 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 ob-
serve, that our term called Easter, is not exactly
the same with the Jewish pass-over. This festi-
val is always held on the fourteenth day of the
first vernal full moon, but the Easter of the Chris-
tians, never till the meat 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 fol-
lowing. The first vernal moon is that, whose 14th
day is either on the day of the vernal equinox, or
the next 14th day after it. The vernal equinox,
according to a decree of the council of JWice,
is fixed to the 21st day of March ; and therefore
the first vernal moon is that whose 14th day falls
upon the 21st of March; or the first fourteenth
day after. Hence it appears, that the next Sab-
bath after the 14th day of the vernal moon, which
is called the Paschal term, is always Easter day.
And therefore, the earliest, Paschal term, being
the 21st of March ; the 22d of March is the ear-
liest Easter possible; and the 18th of April being
the latest Paschal term, the seventh day after, that
is. the 25th of April, is the latest Easter possible.
The term Easter, inserted here by our transla-
tors, they borrowed ſº º ancient Anglo-Saxon
Peter is delivered out of
A. M. cir. 4048. him :
A. D. cir. 44. hi 3.
An. Olymp.
cir. C.C.W. 4.
to bring him forth to the peo-
ple. -
5 Peter therefore was kept in prison:
but "prayer was made without ceasing of
the church unto God for him.
6 And when Herod would have brought |
him forth, the same night Peter was sleep-
ing 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 quick-
ly. And his chains fell off from his hands.
8 And the angel said unto him, Gird thy-
THE ACTS.
intending after Easter|
prison by an angel.
self, and bind on thy sandals. **::::: 4048.
And so he did. And he saith º
unto him, Cast thy garment -ºº ºt.
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 W ISIOI), -
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. -
11 And when Peter was come to himself,
he said, Now I know of a surety, that the
a Or, instant and earnest prayer was made. 2 Cor. 1. 11. Eph.
6. 18. 1 Thess. 5. 17.
service books; or from the Version of the Gos-
pels, which always translates the ro rao Xa of the
Greek by this term, e. g. Matt. xxvi. 2. Ye know
that after two days is the feast of the pass-over.
pite ge pac aercep cram bagum becº
Carcmo. HPitt gº that affter tuam baúum
bruth Jagtro. Ibid. v. 19. And they made
ready the pass-over, ano hig gegeanpobon
hym €arcep-penunga. ?int big gegear-
motion him &aster-thentinga, (i. e. the pas-
chal supper.) Prefixed to Matt. xxviii. 1. are these
.."; rceal on €arcep aepen. This
part to be read on Easter even. And before ver.
8. these words, Byr reeal on pnigebaeg on
pape oºpe earçne-pucan. Mark Kiv. 12.
And the first day of unleavened bread, when they
killed the pass-over. Ano Sam pomman bage
azimonum, 6a hi earcmon oppnobon, #nü
tham forman barge asimotum, tija bi (Taga
trun affration. Other examples occur in this
Version. Wicliffused the word paske, i. e. pass-
over : but Tindal, Coverdale, Becke, and Card-
marden, following the old Saxon mode of trans-
lation, insert Easter : the Geneva Bible, very
properly renders it the pass-over. The Saxon,
earcen, €arcme, €arcmo, earcma, and
€archon, are different modes of spelling the
name of the goddess Easter, whose festival was
celebrated by our pagan forefathers on the month
of April ; hence that month, in the Saxon calen-
dar is called €arcep-mona'6, Easter month.-
Every view we can take of this subject, shows
the gross impropriety of retaining a name every
way exeeptionable, and palpably absurd.
Verse 5. Prayer was made without ceasing]
The Greek word ax'reync. signifies both fervour
and earnestness, as well as perseverance. These
prayers of the church, produced that miraculous
interference mentioned below, and without which,
Peter Gould 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 per-
son; his right hand being bound to the left hand
of one; and his left hand bound to the right hand
of the other. ()
71
This was the Roman method of
b ch. 5, 19—e Psa. 126.1—d Ch. 10.3, 17. & 11.5."
e Ch. 16, 26.
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.] The chains
mentioned above, by which he was bound to the
two soldiers. e
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 meeting 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, piſtan, to know. He suppo-
sed himself to be in a dream.
Verse 10. The first and—second ward] It is
supposed, that ancient Jerusalem was surrounded
by three walls : if so, then passing through the
gates of these three walls successively, is, possi-
bly, 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.
Iron 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 *; Pitts
says so of the gates of Algiers; and Pocock, of
some near Antioch. Perhaps this is all that is
meant by the iron gate. One of the quaternions
of soldiers was placed at each gate.
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 assistance. 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 ecsta-
sy; and it was only when the angel left him, that
he was fully convinced that all was real.
JNow I know—that the Lord hath sent his angel?
He comes to the house of Mary,
A. M. cir. 4048 - Lord hath sent his angel, and
ºo:: b hath delivered me out of the
Sir CSV.4. hand of Herod, and from all the
expectation of the people of the Jews.
12 And when he had considered the
thing, “he came to the house of Mary the
mother of 4 John, whose surname was
Mark; where many were gathered to-
gether “praying.
13 And as Peter knocked at the door of
the gate, a damsel came ‘to hearken,
named Rhoda. -
14 And when she knew Peter's voice, she
opened not the gate forgladness; but ranin,
and told how Peter stood before the gate.
15 And they said unto her, Thou art
mad. But she constantly affirmed that it
CHAP. XII.
|
where the disciples are praying.
was even so. Then said they, ºº,
* It is his angel. Kºoi.
cir, C.C.W. 4.
16 But Peter continued knock-
ing: 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
prison. 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 keep-
ers, and commanded that they should be
a Psa. 34. 7. Dan. 3.28. & 6, 22.
Psa. 33. 18, 19. & 34.22. & 41. 2. & 97. 10. 2 Cor. 1. 10. 2 Pct.
2. 9. *
The poor German divine is worthy of pity, who
endeavoured to persuade himself and his coun-
trymen, 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 praefect
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 peo-
ple. Such men should at once cast off the mask
which so thinly covers their infidelity, and honest-
ly avow themselves to be what they are, the ene-
mies of revelation in general ; and of the Chris-
tian religion in particular. Peter could say, JWow
I know of a certainty, that the Lord hath sent his
angel, and delivered me, &c. No such thing, says
Mr. E., Peter was deceived; it was not the Lord,
it was the praefect, 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.
JAnd 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 .considered] When
he had weighed every thing, and was fully satis-
fied of the divine interposition; he went to the
house of Mary the mother of John Mark, the au-
thor of the Gospel, where it appears many were
gathered together, making prayer and supplica-
tion, and probably for Peter's release.
Verse ſ2. As Peter knocked] The door was
probably 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 ñarºn, 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 daugh-
ters: thus Susannah signifies a lily, Hadassah, a
2nyrtle, Tamar, a palm-tree, &c. &c.
Verse 15. It is his angel..] It was a common
opinion among the Jews that every man has a
Hebr. 1. 14.—b Job 5. 19.
c Ch. 4, 23.−d Ch. 15. 37.-e Ver. 5.-f Or, to ask who was
there.—g Gen. 48. 16. Matt. 18. 10.-h Ch. 13. 16. & 19. 33. &
21. 40. . -
\
guardian angel; and in the Popish church, it is
an article of faith. The Jews also believed that
angels often assumed the likeness of particular.
persons. They have many stories of the appear-
ance of Elijah in the likeness of different Rabbins.
As a yſºxo; signifies in general, a messenger, whe-
ther 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: it was also an opinion among
the Jews, even in the time of the apostles, as ap-
pears from Philo, that the departed 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 pri-
son; and that his spirit was now come to an-
nounce this event, or give some particular warm-
ing 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 superna-
tural. It seems that some modern critics could
have informed him of his mistake. See ver. 11.
Show these things unto James, and to the bre-
£hren] 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 Jerusa-
lem, relative to certain differences 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 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 consequently, was the only visible head then
upon earth. - -
He departed—into another place.] Some Popish
writers say that he went to É. and founded a
Christian church there. Those who can believe
anything, 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 in-
tent on his death.
Verse 19. Commanded that they should be put
to death] He believed, or pretended to believe,
~ 11
Herod making an oration, THE ACTS. - is smitten by an angel.
A. Meir 1948, put to death. And he went || in royal apparel, sat upon his A. Mei. 4%.
A. D. cir. 44. - ſe A. D. cir. 44.
Wºoyº down from Judea to Cesarea, throne, and made an oration an olymp.
cir. C.C.W. 4. cir, C.C.W. 4.
and there abode. t
20 T And Herod * was highly displeas-
ed with them of Tyre and Sidon: but
they came with one accord to him ; and,
having made Blastus " the king's cham-
berlain their friend, desired peace; be-
cause “their country was nourished by
the king's country. -
21 And upon a set day Herod, arrayed
unto them.
22 And the people gave a shout, saying,
It is the voice of a god, and not of a man.
23 And immediately the angel of the
Lord "smote him, because “he gave not
God the glory: and he was eaten of
worins, and gave up the ghost. -
24 || But ‘ the word of God grew an
multiplied. -
a Or, bare an hostile mind, intending war.—b Gr. that was over
the king's bedchamber.—c 1 Kings 5.9, 11. Ezek. 27. 17.
that the escape of Peter was owing to the negli-
gence of the keepers. Jailers, watchmen, &c. ordi-
marily suffered the same kind of punishment which
should have been inflicted on the prisoner, whose
escape they were supposed to have favoured.
He went down from Judea to Cesarea]
soon he went down, and how long he staid 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 ascertain. 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 an 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 inhabitants of Galilee, Herod could not
go to war with them; but being irritated against
them, he might prevent their supplies: they
therefore endeavoured to be on peaceable, i. e.
friendly terms with him.
Their country was nourished by the king's coun-
try..] 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 provisions from the countries
under Herod's jurisdiction. This had been the
case even from the days of Solomon, as we learn
from 1 Kings v. 11. where it is said, that Solomon
gave Hiram twenty thousand measures of wheat,
jor 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 Ro-
man emperor. What this refers to, we learn
from Josephus. “Herod having reigned three
years over ALL Judea, (he had reigned over the
tetrarchy of his brother Philip, four years before
this) went down to Cesarea, 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 sil-
ver, and of a contexture most truly wonderful;
and came into the theatre early in the morning;
at which time the silver of his garment, being
illuminated by the first reflexion of the sun's rays,
shone out after a surprising manner; and was so
resplendent as to spread a horror over those who
Hooked intently upon him ; and presently his flat-
terers cried out, one from one place, and another
from another, “He is a god;’ and they added,
* Be thou merciful to us, for although we have
How |
lib. xix. cap. viii. sect. 2.
d 1 Sam. 25. 88. 2 Sam. 24. 17.—e Psa. 115. 1,–f Isai, 56.11.
Ch. 6.7. & 19, 20. Col. i. 6.
hitherto reverenced thee only as a man, yet shall
we henceforth own thee as superior to mortal na-
|ture.' 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 imme-
diately conceived that this bird was to him a mes-
senger 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.
[See Whiston's edi-
tion.] Notwithstanding the embellishments of the
Jewish historian, it agrees in the main surpri-
singly, with the account given here by St. Luke.
Josephus, it is true, suppresses some circum-
stances which would have been dishonourable to
this impious king ; and according to his manner,
#. a speech in Herod's mouth, when he found
imself struck with death, expressive of much
humility and contrition. But this speech is of no
authority. When Josephus takes up and pursues
the thread of mere historical narration, he may be
safely trusted: but whenever he begins to embel-
lish, or put speeches in the mouths of his actors, he
is no longer to be credited. He even here trans-
forms an angel of the Lord into an owl; and in-
troduces it most improbably into his narration:
as if an owl, a bird of all others that can least
bear the light, should come and perch on the pa-
villion of the king, when the sun was shining with
the most resplendent rays
Verse 23. The angel ºf the Lord smote º 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. -
JAnd was eaten of worms] . Whether this was
the morbus pedicularis, or whether a violent in-
flammation of his bowels, terminating in putrefac-
tion, did not actually 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.
Jind gave up the ghost] . That is, he died of the
disorder by which he was then seized, after having
lingered in excruciating torments, for five days,
as Josephus has stated. Antiochus Epiphanes,
and Herod the Great, died of the same kind of
disease. See the observations 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 mul-
tiplied; §: more evident, and had daily ac-
cessions; for the spirit of revelation rested on those
712
JNames of certain prophets
A. M. cir. 4048. 25 || And Barnabas and
A. D. cir. 44
㺠Saul returned from Jerusa-
cir. CC
CHAP. XIII.
*— lem, when they had fulfilled
and teachers at Antioch.
their “ministry, and * took A. M. cir. 4048.
• . D. cir. 44.
with them “John, whose sur- An. Qlymp.
Ilarſ). € WaS Mark. cir. C.C.W. 4.
a Or, charge. Ch. 11. 29, 30.
men, and God was daily adding to that word as
circumstances required, 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, (nvÉave, it
grew, as corn grows, the stalk, and the ear; waſ
ezrahôvvaro, it was multiplied, as the corn is in the
full ear.) there is probably a reference to the pa-
rable of the soweR and his SEED; for the seed is
the word of God, and the doctrine of the king-
dom. It was liberally sown; it grew vigorously;
and became greatly multiplied. And why? be-
cause it was the word, the doctrine o c. 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 An-
tioch, 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.
...And took with them. John, whose surname was
JMark] This was the son of Mary, mentioned ver.
12. He accompanied the apostles to Cyprus, and
afterward in several of their voyages till they
came to Perga in Pamphylia. Finding them
about to take a more extensive voyage, he de-
parted from them. See the case chap. xiii. 13.
and xv. 37–40.
1. When the nature, spirit, and tendency of
Christianity are dºeſ. we may well be asto-
nished that it should ever find a persecutor among
the souls it was designed to instruct and save
Devils can have no partin it, and therefore we may
naturally expect them, through envy and malice,
b Ch. 18. 5, 13. & 15. 37.—c Ver. 12.
to oppose it; but that men, for whose use and salva-
tion 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 unaccounta-
ble thing that can be conceived. What a proof is
this of mere maliciousness, where the persecutor
not only serves no self-interest by it, but destroys,
as far as he can, all that could promote his own
present and etermal happiness! This argues such
blindness of understanding, hardness of heart, and
derangement 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 perse-
cute the followers of Christ, and destroy his cause.
Reader, consider the consequences: this bad ped-
ple 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
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
potsherds strive with the potsherds of the earth:
but when a man enters the lists against his JMaker,
as every persecutordoes, wounto thatman! 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.
CHAPTER XIII.
of the prophets and teachers in the church of Antioch, 1. By command of the Holy Spirit, the church ap-
points 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.
4t 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 Pa-
phos, 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 Gen-
tiles desire the sermon to be preached to them the next Sabbath, and many of the Jews and proselytes re-
ceive the Christian faith, 42, 43. The next Sabbath the whole city attend; and the Jews, Jilled with.
envy, contradict 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 them, and sent to the Gentiles, 46, 47. The Gentiles rejoice and receive the truth, 48, 49. The
Jews raise a persecution against the apostles, and expel them, 50. They come to Iconium, full ofjoy and
the Holy Ghost, 51, 52.
**** OW there were * in the
º • C º e
ºr church that was at An-
An Olymp,
cir. CCVI. 1. tioch Certain prophets and
teachers; as "Barnabas, and A. M. cir. 4049.
g * A. D. cir. 45.
Simeon that was called Niger,
- An. Olymp.
and “Lucius of Cyrene, and
cir. CCVI. 1.
~
a Ch. 11. 27. & 14, 26. & 15. 35.
b Ch. 11. 22–26.-c Rom. 16. 21.
NOTES ON CHAPTER XIII.
Verse 1. Certain prophets, and teachers] IIpo-
‘phrat was 314 acrºaxoi. It is probable that these
were not distinct offices : both might be vested in
Vol. [.. ( 90
the same person. Byº: We are to under-
stand, when the word is taken simply, persons
who were frequently inspired to predict future
events; and by teachers, persons whose ordinary
*-
Paul and Barnabas are set
*.*.*.*. Manaen, "which had been
º; brought up with Herod the
*** - tetrarch; and Saul.
2. As they ministered to the Lord, and fast-
ed, the Holy Ghost said, "Separateme Bar-
a Or, Herod's foster-brother—b Numb. 8, 14. Ch. 9. 15. & 22.
21, Rom. 1. 1. Gal. 1. 15. & 2. 9.
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 in-
fluence of the Holy Spirit; for as but a very
small portion of the Scriptures of the New Testa-
ment could have as yet been given, it was neces-
sary 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. - º
Simeon–Niger] . Or Simeon the Black, either
because 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 further is known. -
Lucius of Cyrene] See chap. xi. 20. .
JManaen, .# had been brought up with He-
rod] Our margin has given the proper meaning
of tle original word ouvrpoq or, 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 Mamaen 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 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. It 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 for-
mer 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, xiirovºyovy'ray, signifies performing
the office of praying, º; rendering
thanks, &c. hence the word xerºpyla, liturgy, the
work of prayer, &c. from Aurn, supplication, ac-
cording to some; or rather from xenº, common,
and spyov, work, the common or public work in
which all the people were engaged. º
The Holy Ghost said] A revelation of the di-
vine will was made to some person then present;
probably to either Simeon, or Lucius, or JManaen,
mentioned before. -
Separate me Barnahas and Saul] Consecrate,
or set them apart, for the particular work, where-
unto I 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 might bless and prosper
them in their work. 3. They laid hands upon
them; thus solemnly appointing them to that par-
ticular work. But was it by this fasting, praying,
and imposition of hands, that these men were qua-
lified for this work? No. God had already called
THE ACTS.
apart to the work of the Lord.
nabas and Saul for the work Aº
°whereunto Ihave called them. Å. §.
3 And "when they had fast- *S***.
ed and prayed, and laid their hands on
them, they sent them away.
c Matt. 9, 88. Ch. 14, 26. Rom. 10. 15. Eph. S. 7, 8. 1 Tim. 2.
7. 2 Tim. 1. 11. Hebr. 5. 4.—c Ch. 6. 6.
them to it, ver. 2. and he who called them, had
qualified them. Both their call and their qualifi-
cation 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 JMenaen, or-
daining two others, Barnabas and Saul. But how
did the Jews ordain 2 Not by imposition of hands:
this is strictly forbidden, see Maimon. Sanh. ch.
4. “After what manner is the ordaining of elders
for ever ? Not that they should lay their hands
on the head of an elder; but only that they should
call him Rabbi, and say to him, Behold thou art
ordained, and hast power of judging,” &c. It is
remarkable that the imposition of hands in the
ordaining of elders was not used among the an-
cient Jews, probably never under the jirst 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 Šaul;
thus designating them to be the persons whom
they, under the direction of the Holy Spirit, sent
to preach the Gospel of Christ to the heathem.
When the Holy Spirit said, Separate me Bar-
nabas and Saul for the work whereunto I have
called them; and the elders of the church, in con-
sequence, 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 church of God have good reason to believe
that he has called certain persons to the work of
the ministry, and qualified them for that work,
that 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 themselves account-
able to GOD and his church ; and should take
care how they use the gift and authority received
from both. 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 ap-
pointment from man.” I would just ask the ob-
jector, Why then, when God had called Barna-
bas and Saul to the work, did he command the
church to separate them to him for that very work 2
And why did they, in obedience, fast, pray, and
lay hands upon them 2 I shall dispute with no man
about the superior excellence of the Episcopal or
Presbyterian form in ordination: if all the preli-
minaries be right, they may be both equally good,
for all that I have ever been able to fearn to the
contrary; 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 man-
ner, 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
- 714
They preach in Paphos
**º. 4 So they, being sent forth by
Xī dº the Holy Ghost, departed unto
*Sºl I— Seleucia; and from thence they
sailed to * Cyprus.
5 And when they were at Salamis, " they
preached the word of God in the syna-
gogues of the Jews: and they had also
* John to their minister.
6 || And when they had gone through
CHAP. XIII.
to the Roman deputy.
- e A. M. cir. 4049
the isle ºntº Paphos, they wº
found a "certain sorcerer, a An olymp.
false prophet, ºl Jew, whose cir. CCVI. I.
name was Bar-Jesus: -
7 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
a. Ch. 4. 36.-b Ver. 46.-c Ch. 12. 25. & 15. ST.
head of a man, whom ye have not just reason to
believe God has called to the work; and whose
eye is single, and whose heart is pure. Let none
be sent to teach Christianity, who have not ex-
perienced it to be the power of God to the salva-
tion of their own souls. If ye do, though they
have your authority, they never can have the
blessing nor the approbation of God. “I sent
them not; therefore they shall not profit this peo-
ple at all, saith the Lord.” Jer. xxiii. 32.
Verse 4. Being sent forth by the Holy Ghost]
By his influence, authority, and under his conti-
mual direction. Without the first they were not
qualified to go; without the second, they had no
authority to go : and without the third, they
could not know where to go. •
Departed unto Seleucia] This is generally un-
derstood 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 ch. iv. 36.
Verse 5. Salamis] The capital of the island of
Cyprus; afterward called Constantia; and now
Salina, situated on the eastern part of the island.
They preached the word of God] Toy Aoyoy,
the doctrine of God, the Christian religion, em-
phatically so called.
They had also John to their minister.] This
was John JMaric, of whom we heard, chap. xii.
25.--for their minister, Jºrheerny, 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] "Oxny, the
whole isle, is added here by ABCDE. several
others, both the Syriac, Coptic, JEthiopic, Arme-
nian, Pulgate, and Itala ; 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 proof 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 dissolute than Paphos.
Here Venus had a superb temple; 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 city were
destroyed by an earthquake; so that a vestige 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 probably the island here mentioned,
though they are often confounded. On this island
there is a Christian church, dedicated to St.
d Ch. 8, 9.-e Exod. 7. 11. 2 Tim. 3. 8.
George, in which service is performed by the
Greek ministers. It is a bishop's see, suffragan
to the Abp. of JWicosia.
.4 certain ‘. Tuva Aza yov, a magician,
one who used magical arts, and pretended to have
commerce with supernatural agents. A person
who dealt in sleight of hand, or legerdemain.
Such as I have supposed Simon Magus to be.
See the note on ch. viii. 9. &
•A false P. f. A deceiver, one who pretend-
ed to have a divine commission; a fortune-teller.
Bar-Jesus] i. e. the son of Jesus or Joshua.
as Bar-Jona, is the son of Jona; Bar-tholomew,
the son of Thalmi, &c.
Verse 7. The deputy of the country] Avôuraºrº,
the proconsul. Rosenmuller and others remark,
that in those days, the Romans sent two different
kinds of governors into the provinces. Some of
the provinces were Cesarean or imperial, and into
those they sent propraetors; others belonged to
the senate and pºpº 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 Dio. Cass.
Hist. Rom. lib. iv. page 523. [Edit. Leunclav.]
Sergius Paulus] . This proconsul is not men-
tioned any where else : he became a Christian;
had his name written in the book of life; and pro-
bably on that very account, blotted out of the Fas-
ti Consulares. -
•A prudent ...) Aydºgt ovvarº, a man of good
sense, of a sound understanding, and therefore,
wished to hear the doctrine taught by these apos-
tles: he did not persecute 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 in-
terpretation of the word &ayos, or sorcerer; not of
the word Bar-Jesus, as some have imagined; and
to support which they have been led into strange
etymologies on the word Bag-Inzovº, Bar-Jesus.
But how is Elymas, Exvgas, the interpretation of
the word wayos, magician or sorcerer? Ans. Both
names are Asiatic; but neither Hebrew nor
Greek. I have already observed in the note on
Matt. ii. 1. that
an idolater, a worshipper of fire, and sometimes
what we term a magician. Elymas is from the
Arabic film, knowledge, science, doctrine,
art; from &lama, he was wise, skilled, &c. hence
aleem or alymon, a doctor, or learned
man, and with the Greek termination ºvaas,
elymas, the interpretation of Sº mogh, Greek
mogh, in Persian, means
gayos, magos, a magician, a wise man, doctor, &c.
715
Elymas, withstanding Paul
A. M. cir. 4049.
* his name by interpretation,)
A. D. cir. 45.
An oiº withstood them, seeking to
***** - turn away the deputy from
the faith. -
9 Then Saul, (who also is called Paul,)
* filled with the Holy Ghost, set his eyes
on him,
10 And said, O full of all subtilty and all
mischief, ” thou child of the devil, thou
a Ch. 4. 3.—b Matt. 13. 38. $ohn 8. 44. 1 John 8, 8.
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 com-
mon, or general name. -
Saul, Sºny Shaiil, was the name of the first Is-
raelitish king, and signifies asked, sought : from
ºnw shaal, he asked, inquired, &c. tº s
Paul, Paulus, if derived from the Latin, sig-
nifies little, dwarfish ; but if from the Hebrew,
Nºt pala, it signifies, º: wonderful;
and this appears to have been the derivation as:
signed to it by St. Jerome, Com; in Ep. Pauli ad
Philem. who translates it mirabilis, wonderful:
and Hesychius must have had the same in view ;
for he déſines it thus, Hawxos, Gavaas-os, m ekxéx-
•ror, ava Covacs, Paul, wonderful, or elect, coun-
sellor. The lexicographer had probably here in
view, Isai. ix. 6. His name shall be called (sºp
Pym pelé yoëts) wonderful, counsellor; which he
might corrupt into Paulus, and thus make his
Gavazza: a vſ. Covao; out of it by way of explana-
tion. Triller, however, supposes the avačovaos
of Hesychius to be corrupted from avydovaos, fel-
low-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, Coloss. 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 Ro-
man. Saul was born of Jewish parents, a He-
brew of the Hebrews; he had therefore his first
name from that language, ºnv Shaul, asked or
begged; as it is possible, he might have been a
child for whom his parents had addressed their
ſervent 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 consequently
born a free Roman citizen ; and hence his pa-
rents 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,
a Cor. x. 10. for his bodily presence is, weak, and
his speech contemptible. If he were small in stature,
his voice would be naturally low and feeble; and
the Greeks, who were fond of a thundering elo-
wence, would despise him on this very account.
Fºlled with the Holy Ghost] Therefore the
sentence he pronounced was not from himself,
but from God. And indeed had he not been un-
der a divine influence, it is not likely that he
would have ventured thus to accost this sorcerer
in the presence of the governor, who, no doubt,
had greatly admired him. º -
verse 16. O full of all subtilty] Azagu, deceit,
pretending to supernatural powers, without pos:
sessing any ; and having only cunning and deceit
as their substitutes. -
pºr 7
: ; R
THE ACTS.
and Barnabas, is struck blind.
A. M. cir. 4049.
enemy of all righteousness, ºft
e - º • Clife e
wilt thou not cease to pervert X.o.
cir. CCVI. 1.
the right ways of the Lord 7
11 And now, behold “ the hand of the
Lord is upon thee, and thou shalt be blind,
not seeing the Sun for a season. And im-
mediately there fell on him a mist and a
darkness; and he went about seeking
some to lead him by the hand. -
Eccles. 1. 80. Rom. 1. 29.-c Exod. 9. S. 1 Sam. 5. 6.
-ánd—mischief] - Padisvºlas, from gºdlot, easy,
and ep?oy, 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 ac-
complished villain.
Child of the devil] rue diagoxov, son of the
devil, possessing his nature; filled with his cun-
". and, in consequence, practising deceit.
nemy of all righteousness] Exºpo rawn; J.-
**togwyn, 3 opposed in thy heart to all that is just,
true, and good.
Wilt thou not cease to pervert, &c.] Ov ravoº
#125.gepºv, 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 reproof. What a terrible
character is given of this bad man 2 He no doubt
passed among the people for what we call a clever
Jellow; and he was so clever as to hide himself un-
der 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 accom-
plished deceiver and knave he was. -
The right ways of the Lord] Tac Č4 ovt Kugºt,
ºrac evºetze, the ways of the Lord the straight
ways. This saying is very emphatical. The ways
of Elymas 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 pro-
phet, is true of all false doctrine : it is compler,
devious, and tortuous : while the doctrine of God
is simple, plain, and straight : directing in the
way, the sure way, that leads to present peace,
and everlasting happiness. From the phraseology
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 edu-
cation a Jew. On this account he was the greater
enemy to Christianity; 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.
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
; Elymas, and exposed his real character: and
by the prophetic influence of that same Spirit, he
predicted the calamity that was about to fall upon
him, while as yet there was no sign of his blind-
ness / Mark this. - -
JNot seeing the sun for a season] In the midst of
judgment God remembers mercy. This blind-
ness 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
The deputy believes. They
A. M. cir:4049. 12 Then the deputy, when
A. D. cir. 45. *
X.o... he saw what was done, belie-
ºr 99" lº ved, 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 "John departing from
à Ch. 15. 38.-b Ch. 16 13. & 17. 2. & 18. 4.
tradition, and it is mentioned both by Origen and
Chrysostom, that Elymas, in consequence of this,
became a sincere convert to the religion of Christ.
Origen says, “And Paul by a word, striking him
blind, who was with the proconsul Sergius Paul,
gia toy royoy, aris geºt avºrov etc Baorºgatzy, by
anguish converted him to godliness.” And com-
menting on, Thou shalt be blind, not seeing the
sun, axg rapov, for a season, asks, “And why
for a season 2 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 resto-
ring him to sight, and his soul believing, might re-
ceive godliness.” Com. in Exod. Vol. I. p. 117.
edit. de la Rue, Par. 1733.
There fell on him a mist and darkness] Axxve,
achlus, is a disordered state of the eye, in which
the patient sees only as through a thick mist. This
thick mist, or perturbed state of the eye, took
place first: it increased, and wrotoc, thick, posi-
tive darkness was the issue.
He went about] IIeguayov. . Not knowing how
to take a right step, he groped about in great un-
certainty; 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 cartoons 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 expresses the depth of distress,
concern, wheertainty, 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 authorized the painter to ex-
press 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 con-
cealed, and which nothing could resist was with
these preachers. -
Being astonished] Exzaha oroa evo; ; being struck
with astonishment, as Elymas was struck with
blindness. Thus the word of God is a two-edged
sword; it smites the sinner with judgment or com-
punction; and the sincere inquirer, after truth,
with conviction of its own worth and excellence.
Verse 13. Paul and his company loosed from
Paphos] They sailed away from this island, leav-
ing, it may be presumed, Elymas a sincere and
deeply humbled penitent : and Sergius Paul, a
thorough and happy believer in the doctrine of
Christ.
Previously to this time, St. Luke always men-
tions Barnabas before Paul ; but after this he
mentions Paul always first, probably after seeing
how God had distinguished him in the late pro-
ceedings 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
CHAP. XIII.
depart, and arrive at Antioch,
them, returned to Jerusalem. **.*
• CII’. 45),
14 But when they departed ºo::
from Perga, they came to An- ºr Sºº -
tioch in Pisidia, and "went into the syna-
gogue on the Sabbath-day, and sat down.
15 And “after the reading of the law
and the prophets, the rulers of the syna-
c Luke 14. 16. Ver. 27.
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, dedica-
ted to Diana. For Pamphylia, see chap. ii. 10.
JAnd John departing from them] hy 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 departure does not seem to
have merited the displeasure of Bármabas; for
John Mark having met these apostles at Antioch,
when Paul purposed to revisit the various places
where they had planted the word of God, Barna-
bas 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, ch. xv. 35–39. and this occasioned a
separation between Barnabas and Paul. It does
not appear that John Mark was under any obli-
gation to accompany them any longer or any fur-
ther 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 innocently,
though not kindly, if they could not readily sup-
ply 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 reprehensible in his conduct, which matural
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 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 JM p.
Into the synagogue on the Sabbath-day] Though
Paul was now on a special mission to the Gen-
tiles, yet he availed himself of every opportunity,
in every place, of making the first offer of salva.
tion to the Jews.
Verse 15. After the reading of the law and
the prophets.] A certain portion of the law, 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, I have considered this subject at
large, and given a complete table of the Para-
shoth, sections of the Law, and Haphtaroth, sec-
tions of the Prophets, which are read every Sab-
bath in the year, in the Jewish synagogues. To
have an exact view of every part of the Jewish
ecclesiastical economy, the reader will do well to
consult the above-mentioned Table, and those
717
Paul gives a history of God's
A. M. cir. 4049.
A. D. cir. 45.
An. Olymp.
cir. cºi.
gogue sent unto them, saying,
Ye men and brethren, if ye
have "any word of exhortation
for the people, say on. * , *
16 Then Paul stood up, *...*
with his hand said, Men of Israel, and “ye
that fear God, give audience.
17 The God of this people of Israel
“chose our fathers, and exalted the peo-
ple * when they dwelt as strangers in the
a Heb. 13. 22.-b Ch. 12. 17.-c Wer. 26, 42, 4S. Ch. 10. 35.
—d Deut. 7. 6, 7.-e Exod. 1. 1. Psa. 105. 23, 24. Ch. 7. 17.—
f Exod. 6. 6. & 18. 14, 16.-g Exod. 16. S5. Numb. 14. 33, 34.
Yºsa. 95. 9, 10. Ch. 7. S6. -
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 Pi-
sidia, for in that district, Strabo informs us, that
jour 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 rendered the reading to
the people in their mother tongue. There is no
doubt that the Jews and proselytes understood
the Greek tongue well; and they certainly had
the Septuagint version among them.
. The rulers of the synagogue]. These were the
persons, whose business it was to read the appoint-
ed 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
Fº i. e. to the Jews who were there engaged
in the Divine worship; for the whole of the fol-
Rowing discourse, 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] Avôge: ad expou, men bre-
thren, a Hebraism for “Ye men who are our bre-
thren,” i. e. Jews, as we ourselves are ; but avčge:
is often an expletive, as we have already seen.—
See the note on chap. vii. 2. -
If ye have any word of exhortation] El es-
2.0),0; ev tºuy rapazahagos' ſ ye have any subject
of consolation ; any word of comfort to us, who
are sojourners in this strange land, speak it. The
Consolation of Israel, was an epithet of the Mes-
siah among the Jews ; and it is probable, that it
was in reference to him, that the rulers of the sy-
magogue spoke. That ragawang tº is to be under-
stood here, as meaning consolation, and this in
reference to the Messiah, the whole of the follow-
ing discourse will prove to the attentive reader;
in which Paul shows the care and protection of
God towards his people Israel, and the abun-
dant provision he had made for their salvation by
Jesus Christ.
he declared unto them glad tidings, and many felt
the power and comfort of the doctrine of the cross.
Verse 16... JMen of Israel] & Ye that are Jews
by birth, and ye that fear God; ye that are pro-
selytes 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 human 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
THE
They wished for consolation, and ||
ACTS.
land of Egypt," and with a high A.M.ciº. 4049.
arm brought he them out of it. º.º.
18 And E about the time of eit 99WE t .
forty years "suffered he their manners in
the wilderness. - *-
19 And when "he had destroyed seven
nations 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
dealings with their fathers.
*Gº ºrgoro-26gnorey, perhaps for Bròooo-ºpéenaray, bore,
or fed them, as a nurse beareth, or, feedeth her jº Deut. I.
31: 2 Macc. 7. 27. according to the LXX. and so Chrysostom
- Deut. 7, 1–1. Josh, 14. 1, 2, Psa. 78. 55.—l Judges?. 16.
remarkable transactions of the people of God,
which referred to his manifestation in the flesh.
Rosenmuller.
Verse 17. The God of:-our fathers] The apos-
tle begins his discourse with the Egyptian bond-
age, and their deliverance from it, as points the
most, remarkable and striking in their history;
in which the providence 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 ; inade them a terror to their ene-
mies, and multiplied them greatly.
With a high arm] A literal translation of the
Hebrew phrase non wins bezeroë ramah, with a
lifted up arm, to protect them, and destroy their
enemies. The meaning of the phrase is, a mani-
fest display of the divine power.
Verse 18. About the time of forty years] The
space of time between their goming out of Egypt,
and going into the Promised Land.
Suffered he their manners] . Ergorogognosy av-
tov; ; he dealt indulgently with them: howsoever
they behaved towards Bim, he mercifully bore
with, and kindly treated them. But instead of
ergºgnosy, ACE. some others, with the Syriac,
•Arabic, Coptic, JEthiopic, and some of the Fa-
thers, read argo poºpogna sy, which signifies, he now-
rished and fed them, or bore them about in his
arms as a tender nurse does her child. This read-
ing confirms 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
commonly received text. Griesbach has admitted
it, and excluded the other. Both when rightly un-
derstood, 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 al-
ludes. See, the same form of expression. Num.
xi. 12. Exod. xix. 4. Isai. xlvi. 3, 4. and lxiii. 9.
Verse 19. Destroyed seven nations] The Ca-
naanites, Hittites, Girgasites, Amorites, Hivites,
Peresites, and Jebusites. The Rabbins frequently
call them noix nyaw. Shebaah Omoth, the Seven
JVations.
Verse 20. And after that he gave unto them
judges, about the space of four hundred and fifty
wears] This is a most difficult passage, and has
been termed by Scaliger, Cruz Chronologorum.
The apostle seems here, to contradict the account
in I 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. º
Sir JNorton Knatchbull, in his Annotations upou
718
in Egypt, in the wilderness,
**º and fifty years, "until Samuel
An olymſ the prophet. -
*** - 21 "And afterward they de-
sired a king; and God gave unto 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, “I have found David the son of
CHAP.
XIII. wnder Saul, and under David.
Jesse, " a man after mine own A. M. cir. 4049.
A. D. cir. 45.
An. Olymp.
cir. Cº. 1.
*-*-**
º which shall fulfil all my
W111, -
23 & Of this man’s seed hath God, ac-
cording "to his promise, raised unto IS-
rael 'a Saviour, Jesus:
24 * When John had first preached, be-
fore his coming, the baptism of repent-
ance to all the people of Israel.
25 And as John fulfilled his course, he
a 1 Sam. 3, 20.-b 1 Sam. 3. 5. & 10. 1.-c 1 Sam. iś. 23, 26,
28. & 16. 1. Hos. 13, 11.-d 1 Sam. 16. 13. 2 Sam. 2, 4, & 5. 3.
--C Psa. 89. 20.-ſ 1 Sam. 13. 14. Ch. 7. 46.
g Isai. 11. 1. Luke 1. 32, 69. Ch. 2. 30. Rom. 1. S.—h 2 Sam.
7. 12. Psa. 132. 11.-i Matt. 1. 21. Rom. 11. 26.-k Matt. S. I.
Luke S. 3.
difficult texts, has considered the various solutions
proposed by learned men of the difficulty before
iis; 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, Kat Azera ravºra as greau reºrpzzoa touc was
revºrhºovºrz, should be referred to the words go-
ing 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 pro-
perly be said to have chosen their fathers; for
God, who had chosen Abraham out of all the peo-
ple of the earth, chose Isaac at this time out of
the children of Abraham, in whose family the co-
venant was to rest. To make this computation
evident, letus 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
Canaan, 40; from that to the division of the land,
(about which time it is probable they began to
settle their government by judges,) 7 years: which
sums malre 447, viz. 60+ 130+210--40+7=
447. And should this be reckoned from the year
before 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 fathers, then there
will be 448 years, which brings it to within two
years of the 450, which is sufficiently exact to
bring it within the apostle's dic, about, or nearly.
Some have the period 452 years; which, though
two years more than the apostle's round number,
is still sufficiently reconcileable with his qualifying
particle &c, about. And it may be added, that
the most correct writers often express a sum to-
tally, 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, e.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 circumference of any circle is only in
round numbers to its diameter as three to one ;
but correctly, is considerably 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 common reader.
Calmet has paraphrased these passages nearly
to the same sense : the text may be thus connect-
ed, ver, 19. And having destroyed seven nations in
the land ºf Canaan, he divided their land to them
#y lot, about 150 years after. And afterward he
gave them judges, to the time of Samuel the pro-
phet. The paraphrase of Calmet is the following ;
* The God of this people of Israel chose our fa-
thers in the person of Abraham; he promised him.
the land of Canaan, and 450 years after this pro-
mise, 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 prin-
cipal difficulties, I shall not trouble my reader
with other modes of interpretation.
Verse 21. Saul the son of Cis] In all proper
names quoted from the Old Testament, we should
undoubtedly follow, as nearly as possible, the same
orthography: wºp Kish, was the name of this king's
father, and so we spell it in the Old Testament;
and yet have transformed 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 ac-
cording 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 abso-
lute power. He was guided in the government of
the nation by the law of JMoses, as the standing
rule of government, and by the prophet, or the
divine oracle, whereby God gave directions upon
particular emergencies. Whatever Saul's pri-
vate 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 king-
dom. That this was the meaning of David's be-
ing a man after God's own heart, will easily appear
by comparing 1 Sam. xv.28. xxviii. 17, 18. 1 Chron.
x. 13, 14. Psal. lxxviii. 70, &c. lxxxix. 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 promise and prophecy, may be seen in the
notes on Matt. i. 1, §. and particularly in the
notes at the end of Luke iii. And that the Mes-
siah was promised to come from the family of Da-
vid, see Isai. xi. 1, 2, and Jerem. xxiii. 5, 6.
Verse 24. John—preached—the baptism gſ re-
pentance] 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, º ſaid, &c. It has been
Paul proclaims salvation
**º said, "Whom think ye that I
An olymp, am? I am not he. But be-
*** - hold, there cometh one after
me, whose shoes of his feet I am not wor-
thy to loose. ‘. . .
26 Men and brethren, children of the
stock of Abraham, and whosoever among
you feareth 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, “they
have fulfilled them in condemning him.
28 ' And though they found no cause
of death in him, & yet desired they Pi-
a Matt. 3. 11. Mark 1. 7. Luke 3. 16. John 1. 20, 27.—b Matt.
10. 6. Luke 24. 47. Wer.'46. Ch. S. 26.-c Luke 23. 34. Ch 3.
17. 1 Cor. 2. 8.-d Ver. 14, 15. Ch. 15. 21.—e Luke 24. 20, 44.
Ch. 26. 22. & 28.23.−f Matt. 27. 22. Mark 15. 13, 14, Luke 23.
21, 22. John 19. 6, 15.—g Ch. 3. 18, 14.—h Luke 18. 31. & 24.
THE ACTS.
through the death of Christ.
late that he should be slain. A; Meir. 4049.
29 "And when they had ful- . D. cir. 45.
An. 9. mp.
filled all that was written of ºr 99 Vºl.
| him, 'they took him down from the tree, -
and laid him in a sepulchre.
30 " But God raised him from the dead:
31 And 'he was seen many days of them
which came up with him," from Galilee
to Jerusalem," who are his witnesses unto
the people. -
32 And we declare unto you glad ti-
dings, 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
44. John 19. 28, 30, 36, 37.-i Matt. 27. 59. Mark 15.46. Luke
23, 53. John 19. 38.-k Matt. 28.6. Ch. 2. 24. & S. 13, 15, 26.
& 5. 30.-l Matt. 28. 16. Ch. 1. S. 1 Cor. 15. 5, 6, 7–m Ch. 1.
11.—n Ch. 1. 8. & 2. 32. & 9. 15. & 5. 32.-o Gen. 3. 15. & 12.
3. & 22. 18. Ch. 26. 6. Rom. 4. 13. Gal. 3. 16.
supposed that the word ápop, oy, 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 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. JMen and ...] This should have
been translated 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 were Gentiles, and who are now
proselytes to the Jewish religion.
The word of this salvation.] The doctrine that
contains 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]
Mo 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, in 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 circum-
stances of his death, that he might establish the
fact of his resurrection. . .
Verse 30. But God raised him from the dead]
And thus gave the fullest proof of his innocence.
God alone can raise the dead; and he would not
work a miracle so very extraordinary, but on
some extraordinary occasion. -
Verse 31. He was seen many days, &c.] 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 ful-
filment of the promise made unto the fathers.
Verse 33. Written in the second Psalm] Instead
of rº' laxaq ºrº Jºvºrepº, the second Psalm ; ºrporº
Jaxºp, the first Psalm, is the reading of D. and
its Itala version, and several of the primitive fa-
thers. Griesbach has received it into the text;
but not, in my opinion, on sufficient evidence.
The reason of these various readings is sufficient-
ly evident to those who are acquainted with He-
brew MSS. In many of these, two Psalms are
often written as one; and the first and second
Psalms are written as one in seven of Kennicott'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 SE-
cond Psalm ; as they would find the quotation in
question in the first verse of the second Psalm.
There is, therefore, neither contradiction nor
difficulty here; and it is no matter which reading
we prefer, as it depends on the simple circum-
stance, whether we consider these two Psalms as
parts of one and the same; or whether we con-
sider them as two distinct Psalms.
Thou art my Son, this day have I begotten thee.]
It has been disputed, whether this text should be
understood of the incarnation, or of the resurrec-
tion of our Lord. If understood of his incarna-
tion, it can mean no more than this, that the hu-
man 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 in-
sufficient, a thousand more may be added. But
in the above reasons it is demonstrated, that the
720
The prophecies
A; Meir 4049 second Psalm, *Thou art my
A. D. cir. 45. te *--
Son, this day have I begotten
An. Olymp.
cir. CCVI, 1. thee
34 And as concerning that he raised him
up from the dead, now no more to return
to corruption, 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
• Psa. 2. 7. Hebr. 1. 5. & 5. 5.-b Isai. 55.3–, Gr. ºrd ázua,
Holy, or just things : which word the LXX. both in the place of
lsai. 55. S. and in many others, use for that which is in the He-
brew, mercies.—d Psa. 16. 10. Ch. 2. 31.
doctrine of the eternal Sonship of Christ is abso-
lutely irreconcileable to reason, and contradicto-
ry to itself. ETERNITY is that which has had no
beginning, nor stands in any reference to time ;
SoN supposes time, generation, and father; and
time also antecedent to such generation: there-
fore the 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 hu-
man 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 to be peculiarly
his own : and therefore Jesus Christ was declared
to be the Son of God with power, by the resurrec-
tion from the dead, Rom. i. 4.
Verse 34. JWo more to return to corruption] To
the grave, to death, the place and state of cor-
ruption; for so we should understand the word
3.20%gay, in the text.
The sure mercies of David] Tº data. Azélé ra
ºrig-z. These words are quoted literatim from
the Septuagint version of Isai. lv. 3. where the
Hebrew is consin ºn "Dn, chasſley David ha-
oneemanim, of which the Greek is a faithful trans-
lation; and which sure mercies of David, St. Paul
considers as being fulfilled in the resurrection of
Christ. From this application of the words, it is
evident that the apostle considered the word Da-
vid as signifying the JMessiah ; 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
confirmed to mankind by the resurrection of
Christ: and it is in this way that the apostle ap-
plies them. Had there not been the fullest proof
of the resurrection of Christ, not one of the pro-
mises of the New Covenant could have been con-
sidered as sure or#. If he did not rise from
the dead, then, as said the apostle, your faith and
our preaching are vain, 1 Cor. xv. 14.
#. following observations of Bp. Pearce are
judicious: “För 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 Psal. lxxxix. 3, 4, 28, 29, 36. where frequent
mention is made of a covenant established by
God, with David, and sworn to by God, that Da-
vid's seed should endure for ever, and his throne
as the days of heaven, and as the sun, to all gene-
zations. This covenant and this oath are the sure
and sacred things of which Isaiah, lv. 3. speaks;
Wor,. . - ( 91 )
CHAP.
concerning Christ.
XIII.
own generation by the will of ººlºº.
God, ‘fell on sleep, and was *3.
laid unto his fathers, and saw -ºº: 89*.*.
corruption: -
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
preached unto you the forgiveness of sins:
39 And " by him, all that believe, are
justified from all things, from which ye
e Or, after he had in his own age served the will of God.
Ver. 22. Psa. 78. 72-f 1 Kings 2. 10. Ch. 2. 29.-g Jer. 31. 34.
Dan. 9. 24. Luke 24. 47. 1 John 2. 12.-h Isai. 53. 11. Rom. 3.
28. & 8. 3. Hebr. 7. 19.
and Luke in this place. And Paul understood
them as relating to the kingdom of Jesus, (the
Son of David.) which was to be an everlasting
kingdom ; and if an everlasting one, then it was
necessary that Jesus should have been (as he was)
Taised from the dead : and to support this argu-
ment, 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 cor-
ruption.J. 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 can be applied to Jesus Christ
only; and in him they are most exactly fulfilled.
See the notes on chap. ii. 29, 30, &c.
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 end-
less succession to the seed of David; seeing Da-
vid 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 con-
tinued. Again, seeing the person by whom this
is to be done, is to see no corruption; seeing Da-
.vid has died, and has seen (fallen under the pow-
er of) corruption ; seeing Jesus the Christ has
wrought all the miracles which the prophets said
he should work; seeing he has suffered all the
indignities which your prophets said he must suf-
fer: seeing after his death he has most incontesta-
bly risen again from the dead, and has not fallen
under the power of corruption—Then he must be
the very person 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-
; of sins.] See the notes on chap. v. 30, 31.
mission of sins, the removal of the power, guilt,
and 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 him-
self, are justified from all things, from the guilt of
all transgressions committed against God#:
which ye could not be justified by the law ºf JMoses;
because it is impossible that the blood of bulls and
goats, and the ashes of a heifer sprinkling the un-
clean, 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 # every way suited to the
721
*
The danger of despising and
A.M. cir:4049 could not be justified by the
A. D. cir. 45.
*śr; law of Moses.
tº 98% tº 40 Beware, therefore, lest
that come upon you, which is spoken of
* in the prophets; - v,
41 Behold, ye despisers, and wonder,
THE ACTS.
'rejecting the Gospel of Christ.
and perish: * for I work a A. M. cir. 4049.
e A.D. cir. 45.
work in your days, a work j.
which ye shall in no wise be- ºr ºl.
lieve, though a man declare it unto you.
42 T And when the Jews were gone out
of the synagogue, the Gentiles besought
a Isai. 29. 14. Hab. 1. 5.
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 requi-
red; ye have not continued in any good thing ;
}. have not only, not done all things commanded,
ut ye have done none, none as they ought to be
done; and therefore, ye are under the curse.
The Gospel says, Believe on the Lord Jesus;
credit his divine mission; consider his death an
atonement for sin; believe in his resurrection, as
a proof that the atonement is made; believe that
he suffered, died, and rose again for your justifi-
cation, and that for his sake God, though he be
infinitely just, can be the justifier of all who be- |
lieve 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 justifted from all things, from which
ge could not be justified by the law of JMoses.
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 forefathers experienced, when, for their
rebellion and their contempt of his benefits, their
ity was taken, their temple destroyed, and them-
selves either slain by the sword, or carried into
captivity. It is evident that St. Paul refers to
Habak. i. 5–10. and in those verses the desola-
tion by the Chaldeans is foretold. Never was
there a prophecy more correctly and pointedly
applied. These Jews did continue to slight the
benefits offered to them by the Lord ; and they
persevered in their rebellions: what was the con-
sequence 2
captivity.
both cases fulfilled !
Verse 41. Behold, ye despisers] There is a re-
markable difference here between the Hebrew
text in Habakkuk, and that in the Septuagint,
which is a little abridged here by St. Paul. I
shall exhibit the three texts:
Heb. pºp": hypºpe Yo non inpnm Yoºn) tºux wh
-\ppy : \xpºn Nº Reil bagoyim vehabitu vehitamme-
hu ; temahu ki péal páel bimeycem, lo teaminu ki
gesupar. Behold ye among the heathen, (na-
tions) and regard, and be astonished; be astonish-
ed, for I am working a work in your days which,
when it shall be told, ye will not credit. See
Houbigant. -
Sept. Iðars bu zarzegovnºrai, azi erućačkars, 224
9avºwavart Bavaavia, was a pay is 8hrs 310tt sgyov
gyo gyačokat ºv rate hateaus vºcay, 3 ov &n aſsau-
wºrs, say 'rus ºn yhºral vauy. See, ye despisers,
and look attentively, and be astonished, (or hide
ourselves,) for I work a work in *. days which,
if any one will tell to you, ye will not believe.
St. Luke. Iðere it zavaq'goyhºral [xas ºričaekwºre]
The Romans came, took their city, i.
burnt their temple, slew upwards of a million of |
them, and either carried or sold the rest into
How exactly was the prophecy in
b Isai. 28. 14. Gen. 27. 12.
×at 8avazºrare [82 wºxaawal kau 222 via Bhra' ori egyov
eyo gya Çokwai sv tau; h&ggºts wºoy, fºoy, a cu Azm
zrts-evants, exy ru; ex4 in yhºral vary. Behold, ye de-
spisers, and wonder, and be astonished, (or hide
gourselves,) 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 accord-
ing to the Codex Alexandrinus ; and the quota-
tions are exactly the same, not only in words, but
almost in letters, with the exception of erućaeºlºre
and Bavaa.oria, which the evangelist omits; and
which I 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 necessary
to inquire, how St. Luke and the Septuagint
should substitute ye despisers, for ye among the
heathen, in the Hebrew text? -
Without troubling myself or my readers with
| laborious criticisms on these words, with which
| many learned men have loaded the text; I will
simply state my opinion, that the prophet, instead
of Dºnna bagoyim, among the heathen, wrote cºus
bogadim, despisers, or transgressors : a word
which differs only in a single letter, 7 daleth, for
vau, ; the latter of which might easily be mista-
ken by a transcriber for the other, especially if
the horizontal stroke of the daleth happened to
be a little faint towards the left; as, in that case,
it would wear the appearance of a vau : 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 Septuagint found in the copy from which they
translated: their evidence, and that of the apos-
tle, joined to the consideration that the inter-
change of the two letters mentioned above might
have been easily made, is quite sufficient to legi-
timate the reading for which I contend. Houbi.
gant and several others are of the same mind.
The word agavia ºre, which we translate pe-
rish, 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
whether the original rapszaaowy rº, sºph should be
translated the Gentiles besought; or, they besought
the Gentiles: for the words will bear either; but
the latter sense more naturally. When the Jews
retired, determining not to credit what was spo-
ken; the apostle, seeing the Gentiles of a better
mind, requested them to come and hear those
words, or doetrines, the next Sabbath. But, the
next, to aeražv, as Hesychius defines it, ast’
oxiyoy, aya Kaeway, shortly, or betwixt, may mean
- 722
Paul and Barnabas abandon the
*:::::::::::: that these words might be
*...*&. preached to them “the next
Sir 9971- 1: Sabbath. -
43 Now when the congregation was
broken up, many of the Jews and reli-
gious proselytes followed Paul and Barna-
bas: who, speaking to them, "persuaded
them to continue in “the grace of God.
44 || And the next Sabbath-day came
almost the whole city together to hear the
word of God. -
45 But when the Jews saw the multi- |
CHAP. XIII.
Jews, and turn to the Gentiles.
tudes, they were filled with A. M. cir. 4049.
envy, and "spake against those *o.
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 you put it from you,
and judge yourselves unworthy of ever-
lasting life, lo, & we turn to the Gentiles:
47 For so hath the Lord commanded
us, saying, "I have set thee to be a light
a Gr. in the week between, or, in the Sabbath between.—b Ch.
I 1. 23. & 14. 22.—e Tit. 2. 11. Heb. 12. 15. 1 Pet. 5. 12.-d Ch.
18. 6. 1 Pet. 4. 4. Jude 10.
the after part of the same Sabbath; or the course
of the ensuing week, between the two Sabbaths;
or JMondays and Thursdays, or the second and
fifth days of the week, were times in which those
who feared God, usually met together in the syna-
gogue; 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, JEthiopic,
JArmenian, Vulgate, and Itala, read, As they were
going out, they entreated that these words should
be preached unto them in the course of the week,
or the next Sabbath. So that, according to this
well-accredited reading, the words an ºrn: oruva-
2,0)-h; row Iowdaloy, are left out in the first clause,
aurav being put in their place; and ra. 299h, 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 avºray, them, which is
substituted for the first clause, Professor White
says, Lectio indubiē genuina; this reading is un-
doubtedly genuine: and of the ra. e6vi, etc, he says,
certissime delenda: they should certainly be ex-
punged. We are therefore to understand the
words thus: that “as they were going out on the
breaking up of the assembly, some of them desi-
red 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. JHany of the Jews] Direct descend-
ants from some of the twelve tribes: and religious
proselytes, 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
Gospel; to receive the spirit and influence of it;
to bring forth the fruits of that Spirit; and thus |
everything they did; because the outlines of the
continue under the favour and approbation of God.
Verse 44. The next Sabbathji. The good news
had spread far and wide, by means of the con-
verted Jews and proselytes.
•Almost the whole city] Jews, proselytes, and |
|nor minister should go further, than he can say,
| Thus it is written, and thus it behoves ºne to do;
Gentiles, came together to hear row Noycy roo
©eov, this doctrine of God, this divine teaching, by
which so many of their kindred and acquaintange |
had become so wise and happy. It is not by pub- |
lic discourses merely, that people are converted |
to God; but by the private teaching and godly t
• Matt. 10. 6. Ch. 3. 26. Ver. 26. Rom. 1. 16.—f Exod. 32.
10. Deut. 32. 21. Isai. 55. 5. Matt. 21.48. Rom. 10. 19.-g Ch.
18. 6. & 28. 28.-h Isai. 42. 6. & 49. 6. Luke 2. 82.
conduct of those who have received the truth;
for as these are scattered throughout society, they
are a leaven 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 equal with
them; and yet, according to the Gospel, it was
really the case.
.."; The arguments and statements
brought forward by the disciples: and blasphe-
ming; speaking impiously and injuriously of Je-
sus Christ. This is probably what is meant.
Verse 46. Wazed bold] II apparua orapasyou; ha-
ving great liberty of speech; a strong, persua-
sive, and overpowering eloquence. They had
eternal truth for the basis of this discourse; a mul-
titude of incontestable facts to support it; and an
all-persuading eloquence to illustrate and main-
tain 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. 16. 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 the Jews.
Ye put it from you] Aara,6eta-6e avºrov, ye dis-
dain 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 irony ? “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 2" 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 send-
ing them to the Gentiles? -
Verse 47. For so the Lord commanded us?]
The apostles could quote a pertinent scripture for
whole Gospel dispensation are founded in the law
| 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.
and let him see that his quotations are fairly made,
and not a detached passage, or member of a sen-
tence produced, because it seems to look like the
system he wishes to *
The word of the *
*:::::::::::: of the Gentiles, that thou
źoi... shouldest be for salvation unto
tº 98°El- the ends of the earth.
48. And when the Gentiles heard this,
they were glad, and glorified the word of
the Lord: * and as many as were ordain-
ed to eternal life, believed:
49 And the word of the Lord was pub-
lished throughout all the region.
50 T. But the Jews stirred up the devout
THE ACTS.
Lord prevails.
and honourable women, and A.M.cit. 4049.
the chief men of the city; and º o:
"raised persecution against eit * *
Paul and Barnabas, and expelled them.
out of their coasts. - -
51 *But they shook off the dust of their
feet against them, and came unto Ico-
Illu Iſle • 4
52 And the disciples " were filled with
joy, and with the Holy Ghost.
a ch. 2.47.—b 2 Tim. 18. 11.-c Matt. 10, 14. Mark 6: 14.
Luke 9.5. Ch. 1s. 0–1 Matt. s. 12. John 16, 22. Ch. 2.46.
I have set thee to be a light to the Gentiles] This
quotation is from Isa. xlix. 6. and was most fully
in point. The Jews could not resist the testimony
of their own prophet; and the Gentiles rejoiced
to find that the offers of salvation were to be made
so specifically to them.
or 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 Sa-
viour, 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
galvation to every soul that hears it. And the
d
offer is proof sufficient in itself, that there is a |
power to receive its blessings, given to those to
r 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 of Satan might be capable of such dissimula-
tion and bad faith: but the Holy God cannot.
Verse 48. As many as were ordained to eternal
§ believed] This text has been most pitifully
isunderstood. Many suppose that it simply
means, that those in that assembly who were fore-
ordained, or predestinated by God's decree to
etermal life, believed, under the influence of that
decree. Now, we should be careful to examine
what a word means, before we attempt to fix its
meaning. Whatever retayºzavot may mean, which
is the word we translate ordained, it is neither
ºrgotsºa vºevoi nor ºrgoogººsvos, which the apostle
uses, but simply rerayaevot, 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 actually persevered unto the end, and
were saved unto ...}life. But, leaving all these
precarious matters, what does the word retzy-
pauvo: mean? The verb rarro or raaga, signifies
to place, set, order, appoint, dispose ; hence it has
been considered here as º: the disposition
or readiness of mind of several persons in the con-
gregation, such as the religious proselytes men-
tioned ver. 43. who possessed the reverse of the
disposition of those Jews, who spake against those
things, contradicting and blaspheming, ver. 49.
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 sig-
mification, than that which represents it as intend-
ing 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, con-
sider the scope of the place: the Jews contra-
dicted and blasphemed; the religious proselytes
heard attentively, and received the word of life;’
the one party were utterly indisposed, through
their own stubbornness, to receive the Gospel:
the others, destitute of prejudices and preposses-
sion, were glad to hear that, in the order of God,
the Gentiles were included in the covenant of
salvation 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 writers, 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 con-
sequence, lie down in sorrow, having bidden adieu
to the true meaning of a passage, so very simple,
taken in its connexion, that one must wonder how
it ever came to be misunderstood and misapplied.
Those who wish to see more on this verse, maj
consult Hammond, Whitby, Schoettgen, Rosenmul-
ler, Pearce, Sir JNorton 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 re-
spective neighbourhoods; and thus the doctrine of
the Gospel 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 become proselytes to the Jewish religion; and
as they were persons of affluence and respectabi-
lity, they had considerable influence with the civil
magistracy of the place; and probably their hus-
bands 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
against 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 departing from your coun-
try, according to our Lord's command, (Matt. x.
14.) for a testimony against you; that we offer-
ed you salvation, but ye rejected it, and persecu-
ted us. The Jews, when travelling in heather.
countries, took care, when they came to the bor-
ders of their own, to shake the dust off 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 Ly-
caonia, at present called Coeni. “Lycaonia was
a province at the back of Pamphylia, higher up
in Asia Minor, and to the north-east of Pamphy-
lia.” Pearce. - - -
Verse 52. The disciples were filled with joy,
and with the Holy Ghost.] Though in the world
- *24
Paul and Barnabas preach in a
they had tribulation, yet in Christ they had peace;
.while engaged in their Master's work, they
always had their Master's wages. The happiness
of a genuine Christian 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
analysed.
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
support in the wilderness. 3. In his giving
them the land of Canaan. 4. In the judges
and kings which he had given for their gover-
nors, ver, 7–22. -
CHAP.
XIV.
3. His proposition that Jesus 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 fore-
runner; 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.
6. His epilogue in which he excites his au-
dience to embrace the Gospel on two consi-
derations: 1. The benefits which they re-
ceive who embrace the Gospel, ver. 38, 39.
2. The danger to which they were exposed
. . . who should despise and reject it, ver. 40, 41.
synagogue of the Jews at Iconium.
CHAPTER XIV.
Paul and Barnabas having preached at Iconium with great success, are persecuted, and obliged to flee to
Dystra 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-
gain Jews from Antioch and Iconium coming thather, induce the people to stone Paul; who being dragged
out of the city as dead, while the disciples stand around him, he rises up suddenly, and returns to the city,
and the next day departs to Derbe, 19, 20. Having preached here, he and Barnabas 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. -
As ºfteirº. A ND it came to pass in
A. D. cir. 45. e
An. Olymp. Iconium, that they went
*** - both together into the syna-
gogue of the Jews, and so spake that a
great multitude, both of the Jews, and
also of the Greeks, believed.
2. But the unbelieving Jews stirred up
the Gentiles, and made their minds evil
affected against the brethren.
3 Longtime therefore, abode they speak-
ing boldly in the Lord, which A.M.si.º.
g A. D. cir. 45.
gave testimony unto the word A. º;
of his grace, and granted signs ºf
and wonders to be done by their
hands.
4 But the multitude of the **ś.
city was divided : and part º ;.
held with the Jews, and part tº Yºº.
with the "apostles.
5 And when there was an assault made
both of the Gentiles, and also of the Jews
a Mark 16. 20 Hebr. 2. 4.
b Ch. 13. 3.
NOTES ON CHAPTER xiv.º.
Verse 1. In Iconium] See the conclusion of
the preceding chapter. - ~,
So spake] Kai Aaahaai ovºros, with such power,
and demonstration of the Spirit, that a great mul.
titude both of the Jews, genuine descendants of
one or other of the twelve tribes, and also of the
Greeks, 'Exahyov, probably such as were prose-
lytes of the gate, believed, received the Christian
Feligion as a revelation from God, and confided
in its Author for salvation, according to the apos-
tles' preaching, *
Verse 2. Stirred wp the Gentiles] Tay 20Way, such
aswºre mere heathens, and thus distinguished from
the Jews, and the Greeks, who were proselytes.
Eºil affected] Esaxogay, irritated or exaspera-
tº their minds against the brethren, the disciples of
Christ: one of their appellations before they were
called Christians at Antioch. See on ch:{i. 26.
Verse 3. Long time therefore abode they] Be-
*ause, they had great success, therefore they con-
fined a long time, gaining many converts, and
building up those who had believed, in their most
holy faith, notwithstanding the opposition they
ºnet, with, both from the unbelieving Jews and
heathems. -
Speaking boldly] IIagºria&oggyou, having great
liberty of speech, a copious and commanding elo-
quence, 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, mer-
cy, or favour, to mankind.
.#nd granted signs and wonders to be . 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 resi-
dent in them at all times; it was only now and
then communicated, when a miracle was neces-
sary for the confirmation of the truth preached.
Verse 4. The multitude of the city was divided]
The Jews treated the apostles as false teach-
ers, and their miracles as impositions, and many
of the people held with them; while the others
who had not hardened their hearts against the
truth, felt the force of it; and being without
prejudice, could easily discern the miracles to be
the work of God, and therefore held with the
apostles. . -
Verse 5. An assault madej Ogan, a desperate
attempt was made by their rulers, i.e. by the hea-
gº ºr
725


Paul heals a cripple at Lystra,
A. D. cir. 46.
An. Olymp.
despitefully, and to stone them,
cir. CCVI. 2.
6 They were ware of it, and
* fled unto Lystra and Derbe, cities of
Lycaonia, and unto the region that lieth
round about: ... -
7 And there they preached the Gospel.
8 Tſ “And there sat a certain man at
Lystra, impotent in his feet, being a crip-
ple from his mother's womb, who never|
had walked:
THE ACTS.
A. M. cir. 4050, with their rulers, * to use them ||
| on thy feet.
who had never walked.
9 The same heard Paul A. M. cir. 4050.
speak: who steadfastly be- **ś.
- holding him, and " perceiving cir. CCVI. 2.
that he had faith to be healed,
10 Said with a loud voice, “Stand upright
And he leaped and walked.
11 And when the people saw what Paul
had done, they lifted up their voices, say-
ing, in the speech of Lycaonia, f The
gods are come down to us ; in the like-
ness of men.
• 2 Tim. s. 11–b Matt, 10. 28.—e Ch. 8. 2–4 Matt. s. 10 & |
9.28, 29–- Isai. 35. 6-fch. c. 10. & 29. 6.—=2 Cor. 11. 14.
then 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 monsters, or movers of sedition ; and then to
stone them for this falsely alleged crime.
Verse 6. They were ware of it] They were
informed 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 Lyca-
onia; but went to other towns and cities. Lystra
lay to the south and Derbe to the north of Iconi-
um, according to the general opinion. Strabo,
Geogr. lib. xii. tells us expressly, that Iconium
was within Lycaonia, Thence are the Lycaonian
hills, plain, cold, naked, and pastures for wild
asses.—About these places stands Iconium, a town
built in gºetter soil. Ptolemy also, Tab. Asiae, i.
cap. 6. places Iconium in Lycaonia; how comes
it then, that St. Luke does not call ſconium a
city of Lycaonia, as well as Derbe and Lystra 2
Pliny, Hist. Nat. lib. v. cap. 27. solves this diffi-
culty, by stating that, There was granted a te-
trarchy out of Lycaonia, on that side which borders
wpon Galatia, consisting of fourteen cities; the
; famous of which is Iconium. See Light-
oot.
Verse 7. And there they preached the Gospel.]
Wherever they went they were always employed
in their Master's work. Some MSS. of consider-
able note, add here, and all the people were moved
at their preaching, but Paul and Barnabas tarried
at Lystra.
Verse 8. Impotent in his feet] AJuvaro; rous
zrozºv, 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 P. Why,
by hearing 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 be-
lieved that Jesus could, if he would, make him
whole. Besides, he must have heard of the mi-
racles which the apostles had wrought, see ver, 3.
and this would raise his expectation of receiving
3, CUITC. -
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; a ot xeya, ey
To ovoa2+1 row Kuptov Inarov Xpus-ow, I say unto
thee, In the name of the Lord Jesus Christ, “stand
upright on thy feet.” This reading is also in seve-
ral 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 º Giving the fullest
proof of his restoration: his leaping, however,
might have been through joy of having received
his cure. -
Verse 1 1. Saying, in the speech of Lycaonia]
What this language was, has puzzled the learned
not a little. Calmet thinks this was a corrupt
Greek dialect; as Greek was the general lan-
guage of Asia Minor. Mr. Paul Ernest Ja-
blonski, who has written a dissertation expressly
on the subject, thinks it was the same language
with that of the Cº. which was min-
gled with Syriac. at it was no dialect of the
Greek, must be evident from the circumstance
of its being here distinguished from it. We have
sufficient proof from ancient authors that most of
these provinces 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 gapčapopovot,
people of a barbarous or strange language : and
Pawsanias 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 Lycaonia 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 eviderſt, 1. That the heathen did not con-
| sider 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 visit men, in order to
punish the evil, and reward the good. The Me-
tamorphoses of Ovid are full of such visitations;
and so are Homer, Pirgil, and other poets. The
angels visiting Abraham, Jacob, and Lot, &c.
might have been the foundation on which most
of those heathen fictions were built. º
The following passage in HoMER, will cast
some light upon the point:
Kai re S e o £ e i v ot a t w to two ºr tº 2xxodºxºrotat.
II &y'rouot rexe6.oy'rec, ezrus-popoat roanac,
Ayóporay vépty re zzi euvoºthy tº opov'res.
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
Th’ outrageous, and the righteous deeds of men.
CowPER.
OvID had a similar notion, where he represents
Jupiter coming down to visit the earth, which
scoms to be copied from Genesis xviii. 20, 21.
776
The Lycaonians suppose
12 And they called Barnabas,
Jupiter; and Paul, Mercuri-
us, because he was the chief
A. M. cir. 4050.
A. D. cir. 46.
An. Ol mp.
cir. CCVI. 2.
speaker.
13 Then the priest of Jupiter, which
was before their city, brought oxen and
a Dan. 2.46.
CHAP.
XIV.
garlands unto the gates, and A. M. cir. 4050.
“would have done sacrifice *3.
with the people. ºr ceviz.
14 Which, when the apostles, Barnabas
and Paul, beard of "they rent their clothes,
and ran in among the people, crying out,
the apostles to be gods.
b Matt. 26. 65.
..And the Lord said, Because the cry of Sodom and
Gomorrah is great, and because their sin is grie-
vous, 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 fiumaná lustro sub imagine terras. -
Longa mora est, quantum mora sit ubique repertum,
Enumerare : minor fuit igsa infamia vero.
Metam. lib. i. ver. 21 1.
The clamours of this vile degen'rate age,
The cries of orphans, and the oppressor's rage,
Had reach'd the stars: ‘I 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.
DRYDEN.
It was a settled belief among the Egyptians,
that their gods, sometimes in the likeness of men,
and sometimes in that of animals which they held
sacred, descended to the earth, and travelled
through different provinces, to punish, reward,
and protect. The Hindoo JAvatars, or incarna-
tions of their gods, prove how generally this opi-
nion had prevailed. We need not wonder to find
it in Lycaonia.
Verse 12. They called Barnabas, Jupiter; and
Paul, JMercurius] The heathens supposed that
Jupiter and JMercury were the gods who most
frequently assumed the human form; and Jupiter
was accustomed to take Mercury with him on
such expeditions. Jupiter was the supreme god
of the heathems; and Mercury was by them con-
sidered 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 the whole fable in the first book of
Ovid's Metamorphoses.
As the ancients usually represented Jupiter as
rather an aged man, large, noble, and majestic;
and Mercury young, light, and active: the con-
jecture of Chrysostom is very probable, that Bar-
nabas was a large, noble, well made man; and
probably in years; and St Paul, young, active,
and eloquent; on which account they termed the
former Jupiter; and the latter JMercury. That |
Mercury was eloquent and powerful in his words,
is allowed by the heathens; and the very epithet
that is applied here to Paul, my & hyovk, a y or row
Aoyov, he was the chief or leader of the discourse,
was applied to Mercury. So Jamblichus de Mys.
ter. Init. 660c & roy Aoyay, #2 saw a y & ‘Epºc. And
Macrobius, Sat. i. 8. Scimus Mercurium vocis et
sermonis potentem. We know that JMercury is
fº. oth in his voice and eloquence. %.
the Lycaonians, the actions of these apostles
proved them to be gods; and the different parts
they took, appeared to them to fix their charac-
ters #9, that one was judged to be Jupiter, and
the other JMercury. *
Verse 13. Then the priest of Jupiter, which
was before their city] There is a meaning here,
which ordinary readers will not readily appre:
hend. . Many cities were put under the protec-
tion of a particular deity ; and the image of that
deity placed at the entrance, to signify that he
was the guardian and protector. To this St.
Luke, every where as accurate as he is circum-
stantial, refers. Lystra, it appears, was under
the guardianship of Jupiter Propuleius, Auoc ºrpo-
orvax tou, which St. Luke translates, row Atac tow
ºyros ºrpo The roxsac, the Jupiter that was before
the city, which is another term for Jupiter Custos,
or Jupiter the guardian. All these deities, ac'
cording to the attributes they sustained, had their
peculiar priests, rites, and sacrifices : and each a
peculiar service and priest for the office he hore;
so that Jupiter Brontes, Jupiter the Thunderer,
had a different service from Jupiler Custos, Jové
the guardian. Hence we can see with what ac-
curacy 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 attendant 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 In-
scriptions, 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 eagle
prepared for flight; and above, the winged cap
and caduceus of Mercury. On the base is the
inscription IUPPITER CUstos Dom Us AUG. Jupi-
ter, the guardian of the house of Augustus. As
the preserver or guardian of towns he was gene-
rally styled Jupiter Custos, Serenus, and Servator.
His name JUPITER, i.e. juvans pater, the help-
ing father; entitled him, in those days of #.
ness, to general regard. On this falsº god, who
long engrossed the worship of even the most en-
lightened nations on the earth, much may be seen
in Lactantius, Divinar. Institution. lib. i. In the
Antiquité expliquée of JMontfaucon : and various
inscriptions relative to his character as guar-
dian, &c. may be seen in Gruter, as above.
Oren and garlands] That is, oxen adorned
with flowers, their horns gilded, and necks bound
about with fillets, as was the custom in sacrificial
rights. 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 Greek and Latin writers.
A few may suffice. Thus OvID.
Pictima labe carens, et praestantissimá formá
Sistitur ante aras; et vittis praesignis, et auro.
oriºt lib. xv. ver, 130,
6) -
\
Paul preaches to
*:::::::::::" 15 And saying, Sirs, "why
*:::... do ye these things 2 "We also
sº. 9°WE * are men of like passions with
you, and preach unto you that ye should
turn from ºthese vanities "unto the living
God, ° which made heaven, and earth,
a Ch. 10 26.-b.James 5. 17. Rev. 19. 10.-c 1 Sam. 12. 21.
1 Kings 16. 13. Jer. 14, 22. Amos 2, 4, 1 Cor. 8, 4.—d 1 Thess.
The fairest victim must the powers appease,
So fatal 'tis sometimes too much to please :
A le fillet his broad brow adorns
With flow'ry garlands, crown. and gilded horns.
DRYDEN.
Hwic Anius niveis circumdata tempora vittis
Concutiens, et tristis ait -- º, - tº e -
Ibid. lib. xiii. ver. 643.
The royal prophet shook his hoary head,
With fillets bound; and sighing, thus he said—
- CALcot.T.
–4. fovet ignibus aras,
JMuneribus deos imple: : feriuntgue secures
Colla torosa boum vinctorum cornua vittis.
. Ibid. lib. vii. ver, 427.
Rich curling funes 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.
VIRGIL also refers to the same rites and cir-
Cumstances :
Saepe in honore deam medio stans hostia ad aram,
Lanea dum. niveå circumdatur infula vittà,
Inter cumctantes cecidit moribunda minostros.
VIRG. Geor. lib. iii. ver. 486.
The victim or that was for altars prest,
Trimm'd with white ribbons, and with garlands
- drest Y. - -
Sunk of hims , without the god's command,
Preventing the slow sacrificer's hand.
DRYDEN.
Many similar examples may be seen in Wetstein
and others.
Verse 15. We also are men of like passions
with you] This saying of the apostles has been
most strangely perverted. A pious commentator
taking the word passion in its vulgar and most
.#. sense, (a bad temper, an evil ºf...)
supposing that these holy men wished to con-
fess, that they also had many sinful infºrmities,
and wrong tempers; endeavours to illustrate this
sense of the word, by appealing to the contention
of Paul and Barnabas, &c, &c. but the expres-
sion 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 worship, in which they
no doubt thought the safety of the state was con-
cerned. The ancient fable related by Ovid, JMe-
tam. lib. i. ver. 211—239. to which reference has
already been made, will cast some light on the
conduct of the Lystrians in this case. The fol-
lowing is its substance : “Jupiter having been in-
formed of the great deºracy of maakind, was
- 7. -
THE ACTS.
the Lycaonians.
and the sea, and all things that A: Mºciº 49.0.
are therein: ºo.
16 ‘Who in times past suffer- ºr 89*.*.
ed all nations to walk in their own ways.
17 & Nevertheless he left not himself
without witness, in that he did good, and
1. 9,-e Gen. 1. 1. Psa. 33. 6. & 146. 6. Rev. 14. 7.-f Psa. 81.
12. Ch. 17. S0. 1 Pet. 4, 3.—g Ch. 17. 27. Rom. 1. 20.
determined himself to survey the earth. Coming
to this F. (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 : #.
caon 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 º his flesh, and roasted
the rest, and set it before Jupiter: the god, in-
dignant at the insult, burnt the palace, and turn-
ed the impious king into a wolf.” From his time,
or rather from this fable, the whole province was
called Lycaonia. The simple people now seeing
such proofs of supernatural power in the miracles
wrought by Barnabas and Paul, thought that
Jupiter had again visited them; and fearing lest
they should meet with his indignation, should they
neglect duly to honour him, they broughtowen and
garlands, and would have offered them sacrifice,
had they not been prevented by the apostles them-
selves. This circumstance will account for their
whole conduct: and shows the reason why Jupi-
ter was the tutelar god of the place. As therefore
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 Gºsword.6st; ºv-
882 wou, men of like passions, fellow mortals, in the
text, which has been so pitifully mistaken by some
and abused by others. º
The living God]. Widely different from those
stocks and stones, which were objects of their wor-
ship.
- #hich made heaven and earth] And as all things
were made by his power, so all subsist by his pro-
vidence ; and to him alone, all worship, honour,
and glory are due.
Verse 16. Who in times past suffered all na-
tions, &c.] The words ºray'ra ra ºwn, which we
here translate, 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 their own ways ; but the hea-
thens, who had not a revelation, were suffered to
form their creed, and mode of worship, according
to their own caprice.
Verse 17. #. left not himself without witness]
Though he gave the Gentiles no revelation of his
will, yet he continued to govern them by his gra-
cious providence; 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 glad-
ness, 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 necessary, nor more than is suff-
tient. His economy forbids men to waste, by
giving them, in general, no profusion. His bounty
forbids them to want, by giving as much as is
sufficient for all the natural wants of his crea-
Paul is stoned: he returns
A. M. cir 4050.
A. D. cir. 46.
An. Olymp.
cir; CCVI. 2.
*gave us rain from heaven,
and fruitful seasons, filling our
hearts with food and gladness.
18 And with these sayings scarce re-
strained they the people, that they had
not done sacrifice unto them. -
19 || " And there came thither certain
Jews from Antioch and Iconium, who per-
suaded the people: * and, having stoned
Paul, drew him out of the city, supposing
he had been dead.
20 Howbeit, as the disciples stood round
a Lev. 26.4. Deut. 11, 14. & 28. 12. Job 5, 10. Psa. 65. 10.
& 68.9. & 147. 8. Jer, 14. 22. Matt. 5, 45.-b Ch. 13, 45.-
c 2 Cor. 11. 25. 2 Tim. 3. 11. . . .
tures. By not giving too much, he prevents lux-
wry and riot: by giving enough, he prevents dis-
content and misery. Thus he does mankind good,
by causing his rain to descend upon the just and the
unjust; and his sun to shine upon the evil and the
good. Thus he is said not to have left himself with-
out witness; for his providential dealings are the
witnesses of his being, his wisdom, and his bounty;
and thus, the invisible things of God, even his eter-
nal power and Godhead, were clearly seen, being
wnderstood by the things which are made, Rom. i.
20. Therefore, those who continued to worship
stocks and stones were without eaccuse. These were
great and striking truths ; and into what detail
the apostles now went, we cannot 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 Iconium and Antioch before : they |
followed the apostles with implacable malice; and
what they could not do themselves, they endeavour- |
ed to do by others, whose minds they first per-
verted, and 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 GoD ! When the
Lycaonians saw the miracles that Paul did, they
said he was the god JMercury : when the perse-
cuting 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 29. The disciples stood round about him]
No doubt in earnest prayer, entreating the Au-
thor of life 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 persecution! It
Vol. I. ( 92 )
CHAP. XIV.
with Barnabas to Lystra.
about him, he rose up, and A. Mºeir 1950.
came into the city: and the ºd.
next day he departed with . ºr 99.71%.
Barnabas to Derbe. . . • . . . . . .
21 T. And when they had preached the
Gospel to that city, "and had taught
many, they returned again to Lystra, and
to loonium, and Antioch,
22 Confirming the souls of the disciples,
and ‘ exhorting them to continue in the
faith; and that “we must through much
| tribulation enter into the kingdom of God.
d Matt. 28. 19-e Gr. had made many disciples.—f Ch. 11.
23. & 18, 48.-g Matt. 10. 38. & 16. 24. Luke 22. 28, 29. Rom.
8. 17. 2 Tim. 2. 1 1, 12. & 3. 12.
seems 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.
They returned again to Lystra, and to Iconium]
Béjà the courage 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 per-
secuted; and where one of them had been appa-
rently 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, himself was chief master; and his apos-
ties subordinate teachers. All the converts were
disciples or scholars, who came to this school to
be instructed in the knowledge of themselves and
of their God. Of their duty to Him; to the
church ; to society, and to themselves. After ha-
ving been initiated in the principles of the hea-
venly doctrine; they needed line upon line, and
precept upon precept, in order that they might be
confirmed 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 souls of the disci-
ples. As there must be some particular standard
of truth to which they might continually 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 continue in that faith, that it might pro-
duce that obedience, without which, even faith it-
self, however excellent, must be useless and dead.
Again, as the spirit of the world would be ever.
opposed to the spirit of Christ, so they must make
up their minds to expect persecution and tribu-
lation 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 Pºst of its termination,
They return to Antioch, and relate THE ACTS.
A. Mºir 39:0. 23 And when they had “or-
A. D. cir, 46. f * - &
º; dained them elders in every
dir, CC *
church, and had prayed with
fasting, they "commended them to the
Lord, on whom they believed.
24 And after they had passed through-
out Pisidia, 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
their success to the church.

whence they had been "recom- A.M. cir. 4050.’
mended to the grace of God for ºd.
the work which they fulfilled. eit 99W, *.
’27 And when they were come, and had
gathered the church together, e they re-
hearsed all that God had done with them,
and how he had ‘opened the door of faith
unto the Gentiles. e
28 And there they abode long time with
the disciples. -
a Tit. 1. 5.—b Ch. 1. 26. & 11. 26.-c Ch. 18. 1, 3–d Ch.
& º 15. 40.
* Ch. 15. 4, 12. & 21. 19.—f 1 Cor. 16.9. 2 Cor. 2. 12. Col. 4. 9.
e Rev. 8. 8.
and no gonviction of its use; it was necessary
that they should keep in view the kingdom 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 apos-
tles' teaching, they not only learned that they
should meet with tribulation, much tribulation;
yet for their encouragement, they were also in-
formed that these were the very means which God
would use to bring them into his own kingdom;
so that if they had tribulation in the way, the
had a heaven of eternal glory as the end, to wº
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 xºlgorovna'avºrsk, which we translate
ordained? The word ordain, we use in an eccle-
siastical sense, and signify by it, the appointment
of a person to an office in the church, by the impo-
sition of the hands of those who are rulers in that
church. But xeteoroyia, signifies the holding up,
or stretching out the hand, as approving of #.
choice of any person to a particular work; where-
as x sigoberia 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, Nuv Kasy 2 tigorovia waxtural, r. T. a.
“Nowadays a course of prayers and invocation on
the Holy Spirit, when one is initiated into the
priesthood, and receives consecration, is called
ugotovua, cheirotonia, so termed because the bi-
; 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 toge-
ther, and some chose one man, some another; but
that it might appear whose suffrage won; they
say the electors did use extrºyety ra: . 261822, to
stretch forth their hands, and by their hands so
stretched forth, or wp, 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 suf-
frage cheirotonia.” St. Paul, 2 Cor. viii. 19. inti-
mates that St. Luke was thus appointed to travel
with him, xºporoyněsts vºro ray ºxxhauay, who was
chosen of the churches. Ignatius, in his epistle to
the Philadelphians, uses the same term, ºrgano,
arly vºy wº ºxxxhorta esov Žeteorovna at erugaozroy,
; ought, as a church of God, to choose yourbishop.”
Mueh more on this subject may be seen in Sir
JYorton Knatchbull, who contends that cheirotonia
implies simply, appointment or election, but not
what he calls ordination by theimposition of hands.
I believe the simple truth to be this, that in an-
gient times the people chose by the cheirotonia
(lifting up of hands) their spiritual pastor; and the
rulers of the church, whether apostles or others,
appointed that person to his office, by the cheiro.
thesia or imposition of hands ; and perhaps each
of these was thought to be equally necessary: the
church agreeing in the election of the person; and
the rulers of the church appointing by imposition
of hands, the person thus elected. See the note
on chap. vi. 6.
•And had prayed with fasting] This was to im-
plore 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.
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
Pisidia; from Antioch to Perga in Pamphylia;
and from Perga to Attalia; and it appears that
they travelled over three provinces of Asia Mi-
nor, Pamphylia, Lycaonia and Pisidia. See Cal-
met, 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 Mediter.
ranean Sea, steering between Cyprus and Cili-
cia; though they might have gone the whole jour-
ney by land.
Whence they had been recommended—for the
work which they fulfilled.]. The reader will re-
collect, 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 tra-
vels and preaching given in this chapter.
Verse 27. Had gathered the church together]
The church by which they had been sent on this
vº important and successful mission.
hey rehearsed all that God had done with
them] . Not what they had done themselves ; but
what God made them the instruments 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 kng the apostles tarried here, we cannot
hey went down into Attalia.] This
º
- 30
Remarks on the
tell; but we hear no more of them till the coun-
cil 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
whole years of St. Paul's ministry, and that of
other apostles, which St. Luke passes by in per-
fect 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 tribula-
tions and perils through which the apostle Paul
assed are not mentioned by St. Luke, particu-
arly 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 ship-
wrecked; a whole night and day in the deep,
robably saving his life upon a plank ; besides
requent journeyings, and perils from his country-
men, from the heathen, from robbers, in the city,
in the wilderness, in the sea, among false bre-
thren, &c. &c. Of none of these have we any
circumstantial account. Probably most of these
happened in the five years which elapsed between
the apostles' return to Antioch, and the council of
Jerusalem. -
1. 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 speak-
ing to the former of the necessity of crediting the
Gospel, because, without it, they could not be
saved, they took care to support all their asser-
tions 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 doctrine from the visible creation;
and demonstrated, by plain reasoning, the absurd-
.# of their idolatrous worship; and called them
off from those vanities to the worship of the living
and true God, who made and governs all things,
and who gave them such proofs of his being, wis-
dom, and goodness, in the provision made for their
comfort and support, that they had only to 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
tº HAP. XV.
was now offered to thern in the name and on the
preceding elaptº.
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 be-
came 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
entered 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 Christianity, as ever the Jews did in
the letter of the law 2 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 heaven; 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 condescéndéd to do by them. How stu-
dious are men to record the smallest transactions
of their lives, while much of the life and labours
of Jesus Christ and his apostles are written 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 a single miracle, wrought instru:
mentally by men, should excite so much attention
and reverence; and that we should be unmoved
by the myriads wrought by the immediate hand
of God.
4. How difficult it is to get men brought to
worship God, though they have the highest rea-
sons and the 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 sacrifi-
ces 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 cannot receive it without being rendered
ridiculous; but who rejects eveninordinate 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. Paul
and Barnabas are sent to Jerusalem to consult the apostles on this subject, 2. They come to Jerusalem
and inform the apostles of the conversion of the Gentiles ; and of the trouble which certain Pharisees had
occasioned concerning circumcision, 3—5.
delivers his opinion, 6–11.
delivers his judgment, 13–21.
The apostles having assembled to consider the question, Peter
Barnabas and Paul relate their success among the Gentiles, 12.
The apostles and elders agree to what he proposes, and send Judas and
James
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
epistle 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. Paul proposes to Barnabas to visit the churches where they had preached; and on the laiter de-
termining to take John Mark with them, Paul refuses, 36–38. They disagree; and Barnabas taking
John JMark, sails to Cyprus, 39. And Paul taking Silas, goes through Syria and Cilieia, confirming the
churches, 40, 41.
73]
Certain Jewish teachers
A. M. cir. 4655. ND a certain men which
A. D. cir. 51. - -
An. Olymp came down from Judea
ſºlº).
º taught the brethren, and said,
* Except ye be circumcised, ° after the
manner of Moses, ye cannot be saved.
2 When therefore Paul and Barnabas
had no small dissention and disputation
with them, they determined that "Paul
and Barnabas, and certain other of them,
should go up to Jerusalem unto the apos-
tles and elders about this question. -
3 And * being brought on their way by
the church, they passed through Phoenice
and Samaria, * declaring the conversion
of the Gentiles: and they caused great
a Gal. 2. 12.—b John 7. 22. Ver. 5. Gal. 5. 2. Phil. 3. 2. Col.
2. 8, 11, 16.—c Gen. 17. 10. Lev. 12. 3.-d Gal. 2, 1.
Not Es ON CHAPTER XV. -
Verse 1. Except ye be circumcised, &c.] The
persons 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 ob-
serve all its rites and ceremonies. This question
produced great disturbance in the apostolic
church; and notwithstanding the decree men-
tioned in this chapter, the apostles were frequent-
ly obliged to interpose their authority in order to
settle it: ' and we find a whole church, that at
Galata, drawn aside from the simplicity of the
Christian faith, by the subtilty of Judaizing teach-
ers among themselves, who insisted on the neces-
sity of the converted Gentiles being circumcised.
Ye cannot be saved.] Ye can neither enjoy
God's blessing in time, nor his glory in etermity.
Such an assertion as this, from any reputable au-
thority, must necessarily shake the confidence of
young converts. - - º
Verse 2. No small dissention and disputation]
Paul and Barnabas were fully satisfied that God
did not design to bring the converted Gentiles
under the yoke of circumcision: they lºnew that
Jesus Christ was the end of the law for righteous-
ness (justification) to every, one that, believed ;
and therefore they opposed the Judaizing teach-
ers. This was one of the first controversies 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 Bezae; Tewoºe-
vo: 3's exºratorso; ºat £hrharedo: oux oxyh; ‘rº TIavaº
wat Bapya.6% avy avºrous. exeyev Yap & IIavaos ºvely
ovros kaffa; erus-eva'ay, 3rio X upićokévoc i ö, 3% exhau-
60+ss azro Ispovo axhº, araphyſetaay avºroic, tº II avaq,
zzi Bapyzóz, zzi rioty axxote, awaćaively apo: rows
Aaros-oxous kat IIpeaçvºrspous et: Iepova'axhº, oww;
wpubwaiv ear” avºrou: Kºº. wept row £hºrna aros
revºrov. But when Paul and Barnabas had no
small dissention and disputation with them, Haul
said, with strong assurance, that they should re-
main so as they 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 jour-
ney to which St. Pa 73
732
THE ACTS.
alludes, Gal. ii. 1–5, then,
insist on circumcision.
|joy unto all the brethren. A. Mºir:4056.
. D. cir. 52.
4 And when they were come .º.
to Jerusalem, they were re- ºr 98* *
ceived of the church, and of the apostles
and elders: and # they declared all things
that God had done with them.
5 T. But there "rose up certain of the
sect of the Pharisees which believed, say-
ing, "That it was needful to circumcise
them, and to command them to keep the
law of Moses. - .
6 And the apostles and elders came to-
gether for to consider of this matter.
7. T And when there had been much dis-
puting, Peter rose up, and said unto them,
e Rom. 15. 24. 1 Cor. 16. 6, 11.-f Ch. 14, 27.-g Ver, 12. Ch.
14, 27. & 21. 19.—h Or, rose up, said they, certain.—i Wer. 1.
he had Titus with him ; and how many others
went from the church of Antioch, we cannot tell.
This journey was fourteen years after Paul's
conversion, and was undertaken by express reve-
lation, as he informs us, Gal. ii. 2. which revela-
tion 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.
Verse3, Being broughton theirway 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
;. that the Gentiles should be received into
the church of God: and they had now the fullest
roof that the thing was likely to become general,
by the conversion of Cornelius; the conversion of
the people of Antioch, of Cyprus, Pisidia, Pam-
phylia, Lycaonia, &c. &c.
Verse 4. They were received of the church] The
whole body of Christian believers.
The apostles. Either the whole or part of the
twelve; though we read of none but John, Peter,
and James. See Gal. ii. 9.
JAnd elders] . Those who were officers in the
church under the apostles.
They declared] #.". council they gave a
succinct 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 jour-
mey, 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 declaration made by Paul and Barnabas to this
council: for, having stated how God blessed their
ministry among the Gentiles; they proceed to de-
clare how all the good work was likely to be de-
stroyed by certain Pharisees, who, having received
the Christian faith, came down to Antioch, and be-
gan to teach the necessity of circumcision, &c, and
thus filled the minds of the young converted Gen-
tiles with doubtful disputations. See the JMargin.
Verse 6. The apostles and elders came togetheri -
This was the first council ever held in the Chris-
tian church; and we find that it was composed
of the apostles 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 Cerin-
thus, a name famous in the primitive church, as
The apostles having met, the
A.M.cit.4055, a Men and brethren, ye know
*...* how that a good while ago,
gir. CCVII: 4: God made choice among us,
that the Gentiles by my mouth should
hear the word of the Gospel, and believe.
8 And God, P which knoweth the hearts,
bare them witness, “giving them the Holy
Ghost, even as he did unto us;
CHAP. XV.
subject is largely discussed.
9 "And put no difference be- ***.*.
tween us and them, “purifying Aj
their hearts by faith. cir. CCVII, 4.
10 Now therefore 'why tempt ye God,
* to put a yoke upon the neck of the dis-
ciples, which neither our fathers nor we
were able to bear !
11 But 5 we believe that through the
a Ch. 10. 20. & 11.12.—b 1 Chron. 28.9. Ch. 1, 24.—c Ch. 10 44.
—d Rom. 10. 11.-e Ch. 10. 15, 23,43. 1 Cor. 1. 2. 1 Pet. 1, 22.
f Matt. 23. 4. Gal. 5, 1.—g Rom. 3. 24. Eph. 2. 8. Tit. 2. 11.
& 3. 4, 5.
one whö laboured to unite the Raw and the Gos-
el; and to make the salvation promised by the
fatter, dependent on the performance 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 inspiration
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 wnsup-
ported 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 mat-
ters in dispute had been fully debated; and now
the apostles, like judges, after hearing council on
both sides, proceed to give judgment on the case.
JA good while ago] Aq' Høepay ag22uay, from
the days of ald: a phrase which simply signifies,
some years ago; and if he here refers to the con-
version of Cornelius, (see chap. x.) he must mean
about ten years before this time; but it is more
likely that he refers to thät 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 wagóloywasºns egos. 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 pro-
perly remarked by learned men, that gagrugely
ºriyu, to bear witness to º, person, signifies to ap-
prove, to testify in behalf of Here it signifiés,
that as God evidently sent the Gospel to the Gen-
tiles, 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 depo-
sit; 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 uncircum-
cised: just as he had given it to us who were cir-
cumcised: an evident proof, that, in the judgment
of God, circumcision wasnopreparation 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 prepared for a blessed immor-
tality; 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,
evidently shows he does not design them to be
circumcised, in order to become debtors to the
law, to fulfil all its precepts, &c. why will ye pro-
voke him to displeasure, by doing what he evi-
dently designs shall not be done.
A yoke—which neither our fathers nor we were
able to bear?] 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, ordinances, &c. was exceedingly bur-
thensome 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 JMidrash Shocher,
| tof in Yalkut Simeoni, part i. fol. 229, where Ko-
rah is represented as showing the oppressive na-
ture of the law, and avarice of its priests, in jus-
tification of his rebellion. “ There was,” said he,
“a widow in our neighbourhood who had two or-
phan children: she had one field, and, when she
began to plough it, one came and said, Thou shalt
not plough with an or and an ass together. When
she went to sow it, he said, Thow shalt not sovo
thy field with divers seeds. When she began to
reap, and to *. 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 tythes. 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 lambs, 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 conse-
crate the whole to God. Then Aaron said, ALL
belongs to me, for the holy blessed God bath said,.
Every thing that is consecrated 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 overwhelmed
with affliction.” This is a terrible picture of the
requisitions of the Mosaic ritual; and though ex-
aggerated, 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.
Verse 11. Through ºgº of the Lord Jesus
33
fected by the Holy Ghost.
St, James delivers his judgment
A. M. cir. 4056.
A.D. cir. 52. '
An. Olymp.
cir. CCVII. 4.
grace of the Lord Jesus Christ
we shall be saved, even as they.
12 || Then all the multitude
kept silence, and gave audience to Bar-
nabas and Paul, declaring what miracles
and wonders God had "wrought among
the Gentiles by them. -
13 T And after they had held their peace,
*James answered, saying, Men and bre-
thren, hearken unto me :
THE ACTs.
concerning the disputed point.
14 ° Simeon hath declared A. M. cir. 4056.
how God at the first did visit Kºč
the Gentiles, to take out of ºr 99W", t
them a people for his name.
15 And to this agree the words of the
prophets; as it is written,
16 “After this I will return, and will build
again the tabernacle of David, which is
fallen down ; and I will build again the
| ruins thereof, and I will set it up :
a Ch. 14. 27.-b Ch. 12. 17.
c Vér. 7.-d Amos 9 11, 12.
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 Gos-
pel?". 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 Gentiles, 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 con-
troverted. His speech may be thus analyzed:
1. Circumcision is a sign of the purification of
the heart. 2. That purification can only be ef.
3. This Holy Spirit
was hitherto supposed to be the portion of those
r.
hearts purified by faith in Christ Jesus.
fied, he evidently
only who had received circumcision. 4. But the
Gentiles, who were never circumcised, nor kept
any part of the law of Moses, have had º
5. AS
God, therefore, has given them the thing signi-
does not intend that the sign
should be administered. 6. Should we impose this
burthensome rite, we should most evidently be
provoking God, who plainly shows us that he in-
tends no more to save in this way. 7. Therefore
it is evident, that both Jews and Gentiles are to be
saved through the grace of the Lord Jesus Christ.
Gave audience to Barnabas and Paul] These
apostles 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 Bar-
nabas confirmed the statement.
Verse 13. James answered] He was evidently
president 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 fº and head of the apostles, and of the
church; he would have appeared here in the
character of judge, not of mere counsellor or dis-
putant. The Popish writers say, that “James
presided because the council was held in his own
church.” These men forget that there 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 till long after. These writers
also forget, that the pope pretends to be the head
of the catholic or universal church; and conse-
quently, no man can preside where he is present,
but himself. Peter did not preside here; and
this was the first ecclesiastical council; and now,
if ever, he should have assumed his character 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 demonstra-
tive evidence, that Peter was no pope; and that the
right of his pretended successor is a nonentity.
Verse 14. Simeon hath declared] It is remark-
able that James does not give him even the title
which he received 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 Simeon. It is truly surprising that
such a vast number of important pretensions,
should rest on such slight foundations ! If tradi-
tion, 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 con-
version of the Gentiles; and James shows that that.
fact was a fulfilment of declarations made by the
prophets. *
Verse 16. After this I will return, and will
build again, &c., . These two verses, 16th and
17th, are quoted from Amos ir. 11, 12. nearly as
they now stand in the best editions of the Sep-
tuagint ; and evidently taken from that Version,
which differs considerably 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 imme-
diately disputed his application of them to the
subject in question; and have rejected his con-
clusion, 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 remarkable words: “Rabbi .
Nachman said to Rabbi Isaac, ‘Whence art thou
taught when Bar JVaphli will come 2". He saith
unto him, ‘Who is this Bar Maphli & The other
replied, “He is the JMessiah.” “Dost thou then
call the Messiah, Bar JWaphli 2° ‘Yes,’ said he,
• for it is written, In that day I will build again
the tabernacle of David, nº pin HA-Nophel ETH,
which is falling down.” This is evidently, a
quotation from Amos iz. 11. and a proof that the
Jews understood it to be a prophecy concerning
the Messiah. See Lightfoot.
The Gentiles are commanded to
A. M. cir. 4056.
A. D. cir. 52.
An. Olymp.
cir. CCVII. 4.
17 That the residue of men
might seek after the Lord, and
all 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 the beginning of the world.
CHAP. XV.
is, that we trouble not them,
abstain from idolatry, &c.
* *
19. Wherefore "my sentence A.M. cir. 4056.
A. D. cir. 52.
An. Olymp.
which from among the Gen. * * *
tiles " are turned to God:
20 But that we write unto them, that
they abstain * from pollutions of idols,
and "from fornication, and from things
* See ver, 28–b 1 Thess. 1.9—e Gen. 35. 2. Exod. 20 8, 28.
Ezek. 20. 30. 1 Cor. 8. 1. Rev. 2. 14, 20. & 10. 20, 28.
d 1 Cor. 6.. 9, 13. Gal. 5, 19. Ephes. 6. S. Col. 3. 5. 1 Thess.
4. 3. 1 Pet 4. S. ©
Verse 17. That the residue of men might seek]
Instead of this, the Hebrew has, that they may
possess the remnant of Edom. , Now it is evident,
that in the copy from which the Seventy transla-
ted, they found wnn, yidreshu, they might seek,
instead of whº yireshu, they may possess, where
the whole difference between the two words is
the change of the yod for a - daleth, which
might be easily done : and they found bºx adam,
man, or men, instead of by in Edom, the Idumeans,
which differs from the other only by the insertion
of vau between the two last jetters. None of
the MSS. collated by Kennicott and De Rossi
confirm these readings, in which the Septuagint,
•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 tantamount, 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 Christianity to
the whole Gentile world. How precious should
, this august and most important Version be to
every Christian, and especially to every Chris-
tian minister A Version, without which, no
man ever did or ever can critically understand
the New Testament. And I may add, that with-
out 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. Jerom could have done little in transla-
ting the Old Testament into Latin: and how
much all the modern versions owe to St. Jerom's
Vulgate, which owes so much to the Septuagint,
most biblical scholars 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 called the Israelites, to make the
Gentiles partakers of the same grace and mercy;
and ultimately to destroy those rites and cere-
monies which separated them from each other.
He therefore has sent the Gospel of his Son, pro-
glaiming 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
§º part of it is omitted by the most ancient
SS. and Griesbach has left yoga ar” awayo;
doubtful, and has thrown as to esq, rayºra ra
#. avrov out of the text. Of the former clause,
rofessor White, in his Criseos, says, “forsitan
delenda,” “probably these words should be blot-
ted out " And of the latter clause he says, “Cer-
tissime 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 yoga, from yuyao wºuy, to
know, should be understood here in the same
sense in which yn yada is, in many parts of the
Old Testament, which not only signifies to know,
but to approve, love, &c. They therefore would
translate the passage thus: All the works of God
are ever dear unto him. And if so, consequently
we might naturally expect him to be merciful to
the Gentiles, as well as to the Jews; and the evi-
dence 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] Aio sya
*puya. Wherefore 1 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 Idols,
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 incen-
tive either to idolatry itself, or to the impure acts
generally attendant on such festivals.
By the second, FoRNICATION, all uncleanness of
every kind was prohibited; for ºrogyeta not only
means fornication, but adultery, incestuous mia-
tures ; and especially the prostitution which was
so common at the idol temples, viz. in Cyprus, at
the worship of Venus; and the shocking disor-
iders exhibited in the Bacchanalia, Lupercalia,
and several others.
By the third, THINGs stEANGLED, we are to
understand the flesh of those animals which were
strangled, for the purpose of keeping the blood in
the body, as such animals were esteemed a great-
er delicacy. -
By the%rth, BLooD, 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
cruelty, man-slaughter, murder, &c. as some of
the ancient fathers have understood it.
Instead of row &taaroc, blood, some have con-
jectured that we should read xogetat, swine's
jlesh ; for they cannot see, first, that there can be
any harm in eating of blood; and, secondly, that
as the other three 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 muc
moral turpitude. Answers to such trifling objec-
tions will be found at the end of the chapter. It
is only necessary to add, that this xogºuac, which
is the critical emendation of Dr. Bentley, is not
supported by one JMS. or Version in existence.
At the close of this * the Codex Bezae, and
735

The * decree is
º strangled, ° and from blood.
* on 21 For Moses of old time
* * * hath in every city them that
preach him, "being readin the synagogues
every Sabbath-day.
22 || Then pleased it the apostles and
elders, with the whole church, to send
chosen men of their own company to An-
tioch with Paul and Barnabas; namely,
Judas surnamed “ Barsabas, and Silas,
chief men among the brethren :
23 And they wrote letters by them after
this manner: The apostles and elders and
brethren send greeting unto the brethren
which are of the Gentiles in Antioch and
Syria and Cilicia:
24 Forasmuch as we have heard, that
a certain which went out from us have
troubled you with words, subverting your
souls, saying, Ye must be circumcised, and
THE ACTS.
sent unto the Gentiles.
keep the law: to whom we A. M. º
gave no such commandment: sº.
25 It seemed good unto us, ºr ºt
being assembled with one accord, to send
chosen men unto you with our beloved
Barnabas and Paul,
26 ° Men that have hazarded their lives
for the name of our Lord Jesus Christ.
27 We have sent therefore Judas and
Silas, who shall also tell you the same
things by 'mouth.
28 For it seemed good to the Holy Ghost,
and to us, to lay upon you no greater bur-
den than these necessary things;
29 = That ye abstain from meats offered
to idols, and "from blood, and from things
strangled, and from fornication : from
which if ye keep yourselves, ye shall do
well. Fare ye well.
30 So when they were dismissed, they
-
a Gen. 9. 4. Lev. 3. 17. Deut. 12, 16, 23.-b Ch. 13. 15, 27.
c. Ch. 1.23.-d Ver, 1. Gal. 2, 4 & 5, 12. Tit. 1, 10, 11.
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 in 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, kara row, in the city, that is,
Antioch and by the reading 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 con-
verted Gentiles would be sufficient, as the con-
verted Jews had already ample instruction on
these points.
Verse 22. Then pleased it the apostles and el-
ders, 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 ..". Paul and
Barnabas were to return; they could have wit-
nessed to the church at Antioch, what was done
at the council at Jerusalem: but as it was possible
that their testimony might be suspected, from the
part they had already taken in this question at
Antioch, it was necessary that a deputation from
the council should accompany them. According-
ly, Judas and Silas are sent to corroborate by
º 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 synagogues, taught them all those things;
and therefore the epistle is sent exclusively to the
Gentiles. The word greeting is, in the original,
zagº, to be well, to be safe; avery usual form in
Freek epistles, the word suzawa, being under-
stood, I wish thee to be well.
Verse 24, Certain which went out from us. So
736
e Ch. 13. 50 & 14, 19. 1 Cor. 15. 30, 2 Cor. 11. 23, 26.-fºr.
word-g-Wer. 20. Ch. 21. 25. Rev. 2. 14, 20,-h. Lev. 17, 14.
the persons who produced these doubtful disputa-
tions at Antioch, &c. had gone out from the apos-
tles at Jerusalem, and were of that church: per-
sons zealous for the law, and yet, strange to tell,
so conscientiously attached to the Gospel, that
they risked their personal safety by professing it.
o lu 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. -
erse 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 immi-
ment danger, and were intent on the same work,
notwithstanding the increasing dangers in the
wav.
War. 27. Judas and Silas—shall—tell you the
same things]. These were proofs that the testimo-
my of Paul and Barnabas was true; and that the
letter was notſº as they could witness the
same things which the letter contained.
Verse 28. For it seemed good to the Holy Ghost,
and to us] The whole council had met under his
direction; had consulted under his influence; and
gave forth their decree from his especial inspi-
ration.
Necessary things] They were necessary, how-
soever ... they might appear; and ne-
cessary, 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 "...", But if they did not
keep themselves from these things, they would do
ill;" that is, they would sin 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
panan, to go, and pael, much, well, very much:
Go well, go prosperously, tantamount with good
Paul and Barnabas.
**ś came to Antioch; and when
not... they had gathered the multi-
tude together, they delivered
the epistle: -
An. Olymp.
cir. cº 4.
*-m-mºsºm-
31 Which when they had read, they re-|
joiced for the * consolation.
32 And Judas and Silas, being prophets
also themselves, "exhorted the brethren
with many words, and confirmed them.
33 And after they had tarried there a
space, they were let “go in peace from
the brethren unto the apostles. -
34 Notwithstanding it pleased Silas to
abide there still. r
35 ° Paul also and Barnabas continued
in Antioch, teaching and preaching the
CHAP. xv.
disagree about John JMark.
word of the Lord, with many A; Meir 40:7.
others also. *ś
36 T And some days after, ºr 99Wºr
Paul said unto Barnabas, Let us go again
and visit our brethren “in every city
where we have preached 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 be.
tween them, that they departed asunder
Aor, eachortation.—b Ch. 14. 22. & 18, 23.-c 1 Cor. 16. 11.
Hebr. 11, 31.—d Ch. 18. 1.
speed; may you succeed well may God direct
you ! like to that other form of sound words, God
be with you ! corrupted now into good by to, ye
And of the same meaning with adieu ! a Dieu, to
God; that is, I commend 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 sp;&a 66 errhosthè, here used, from Fayyuu,
to strengthen, make strong, has nearly the same
signification: be strong, 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] It
was not a matter of small moment, to have a ques-
tion 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 signi.
fication of the word prophet, we have often already
seen. See the notes on chap. xi. 27. and xiii. I.
Exhorted the brethren] To abide steadily at-
tached to God, and to each other, in peace, Iowe,
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&4. Notwithstanding it pleased Silas, &c.]
This whole verse is wanting in ABEG. a great
number 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 jour-
ney to Cyprus, Pamphylia, Pisidia, Lycaonia,
Salamis, Paphos, Perga, Iconium, Lystra, Der-
be, JAntioch 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 im- |
piety, opposition, and superstition, and had few
advantages among themselves.
Verse 37.
Wºr, K.
Barnabas tietermined to take with
t 93 ) - -
• Ch. 18. 4, 18, 14, 51. & 14, 1, 6, 24, 25–fon. 12.12, 25. & 13.
5. Col. 4. 10. 2 Tim. 4. 11. Philem, 24.—g Ch. 13. 13. "
them John] John Mark was his sister's son; and
natural affection might have led him to the: par-
tiality here mentioned. . . .
Verse 38, But Paul thought not good to take
him with them] On this subject, see the note on
chap. xiii. 13. - .
Verse 39. The contention was so sharp between
them] For all this sentence, there is only in the
Greek text eyevero ovy ºrapośvazos; there was
therefore a parowysm, an incitement, a stirring
up, from rapoèuya, compounded of rapa, intensive,
and ºvva, to whet, or sharpen: there was a sharp
contention. But does this imply anger or ill wiil
on either side * Certainly not. Here, these two
apostles differed, and were strenuous, each in Sup-
port of the part he had adopted. “Paul,” as an
ancient Greek commentator has it, “being influ.
enced only with the love of righteousness; Barna-
bas being actuated by love to his relative.” John
Mark had been tried in trying circumstances,
and he failed: Paul therefore would not trust him
again. The affection of Barnabas led him to
hope the best, and was 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 com.
panion at hand; so Barnabas took John Mark
and sailed to Cyprus : Paul took Silas, and went
into Syria. John Mark proved faithful to his
uncle Barnabas ; and Silas proved faithful to his
master Paul. To all human appearance it was
best that they separated; 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 sinful im-
perfection of these holy apostles? Because those
who, thus treat the subject, can never differ with
another without ſeeling wrong tempers; and then,
as destitute of good breeding as they are of hu.
mility, they attribute to others, the angry, proud,
and wrathful dispositions which they feel in them.
selves: and because they cannot be angry and
sin not, they suppose that even apostles them-
selves cannot, Thus, in fact, we are always
bringing our own moral or immoral qualifică.
tions to be a standard, by which we are to judge
of the characters and moral feelings of men who
were actuated by zeal. %God's glory; brotherly
7. - -
Dissertation concerning the
*.*.*.*, one from the other: andso Bar-
tº tº C lº, © . - º
º ; nabas took Mark, and sailed
*Sºtº º unto Cyprus;
40 And Paul chose Silas, and departed,
*-*-
THE ACTS.
wnlawfulness of eating blood.
"being recommended by the **i.º.
brethren unto the grace of God. A. §
41 And he went through Syria * ***.
and Cilicia, * confirming the churches.
a Ch. 14. 26.
• b Ch. 16. 5,
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. e
połudºwoc, parowysm, denotes, this: I answer, it
does not. And the verb zrapoévyoA, at is often used
in a good sense. So Isocrates ad Demosth. cap.
xx. Axaxis a 3" aſ ºr a poff w w 6 at nº épéxºnya ray x x-
a or spy ey. “But thou wilt be the more stirred
up to the love of good works.”. And such per-
sons forget that this is the very form used by the
apostle himself, Heb. x. 24. xzi zaravooker waxn-
Aout its rap of w a 4 or a yaºs Kºt , x axey ºpywy:
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 incitement of any kind;
and if taken in a medical sense, to express the
burning 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 the case, before us, there was
certainly nothing contrary 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 recom-
mend 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
es on to tell of his progress in Syria, Derbe,
#. &c. &c. See the next chapter. And
with this verse should the following chapter be-,
gin; and this is the division followed by the most
correct copies of the Greek text. e
Verse 4ſ. Confirming the churches.] This was
the object of his journey; they were young con-
verts, and had need of establishment; and there
is no doubt that by showing them the decision
inade at the late council of Jerusalem, their faith
was greatly strengthened, their hope confirmed
and their love increased. It was this considera-
tion, no doubt, that led some ancient MSS. and
some Versions, to add here, They delivered 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 parenthesis: but of this there does not appear
to be any particular necessity.
On the precept concerning blood, I have re-
ferred not only to my note on Gen. ix. 4. but also
T38
Should he say, the word ra.
to additional observations at the end of this chap-
ter: for these observations, I am indebted to an
excellent work of Dr. Delaney, entitled, Revela-
tion. Eacamined with Candour; a work of uncom-
mon merit, and too little known. It is in three
small volumes 8vo. and comprises a number of
dissertations on the most important facts and his-
tories in the Sacred Writings; and especially
those which have been cavilled at by Deists and
freethinkers of every description. In every case
he is master of his subject; and in every instance,
his pretended Anakim opponents are grasshop-
pers in his hands.
“As to the precept before us, of not eating the
blood with the flesh of the creatures, it is evident

that, besides 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.
“In the first place then, let me ask any man,
that is capable of rational reflection, Whether he
...” it would be hard or unreasonable in Al-
mighty 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 mankind, that God was
the author and giver of life 2 It is certain such
a monition could have no ill effect; and might, at
the same time, be of infinite advantage, in keep-
ing up a constant sense of dependance upon God,
and gratitude to him, in the minds of his crea-
tures. And what could answer these ends better,
than reserving the blood for sacred use 2 and
assigning that very reason, because it was. the
life; as a natural and necessary monition to
mankind, that God was the author and giver of
life.
“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 analogy, when he gives him the flesh of the
creatures for food, he gives it with an exception
to the blood. Unlimited grants would but inflame
our vanity, and blot out that sense of dependance
upon the Divine Being, which is equally neces-
sary to our humility and our happiness.
“Again : if God foresaw that an unlimited
grant would be the cause of much unnecessary
cruelty to the creatures; that surely was a suffi-
cient reason with infinite goodness, why a limita-
tion should be made. Now, if we find such cruel-
ties 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 be-
lieve, Christians have heard of whipping pigs,
and torturing other creatures to death, for the
same reasons. Could these cruelties be commit-
ted, if such men thought themselves bound in con-
science 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. -
4.
Dissertation concerning the
“But this is not all: cruelties are congenial;
and rise by an easy gradation, from being prac-
tised upon brutes, to be exerted even against
men. Thus it is notorious, that the Scythians,
from drinking the blood of their cattle, proceeded
to drink the blood of their enemies, (as Herodotus
assures us they did ;) and certainly the most na-
tural means of guarding mankind against such
cruelties, was to guard them against the least ap-
proaches to it; by obliging them to abstain reli-
giously from blood, and all unnecessary cruelty
to the brute creation.
the brute creation 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 prohibition; and
will any man say, that the Scythian cruelty now
mentioned, is no evil?
“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 2 Have not creatures of the
same kind been found to differ greatly in their
tempers, from the difference of their diet P I
believe it will be allowed, that blood is a very
hot inflaming food. Even flesh is an inflaming
fastidious diet, inspiring pride and insolence: and
therefore with infinite wisdom was murder so
solemnly and immediately prohibited by God,
upon the permission of animal food to mankind.
“Bull's blood was a common poison with the
ancients: can we imagine there was any pecu-
liar malignity 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 much consolation to be as-
; that the poison of our luxury is well qua-
lified.
“We, of these nations, who are wont to feed
largely upon flesh, are observed to be remarkabl
subject to evil, scorbutic habits: and if physi-
cians are right in ascribing these evils to our ||
| had only prohibited luxury and cruelty in gene-
food, I believe it can scarcely be denied that the
grosser, less digested juices of that food, con-
tribute much more towards them, than those jui-
ces which are purer, and more digested; and
therefore, blood, as the grossest of all animal jui- |
ces, 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 experience, that bathing and cleanli-
-ness are a great relief from scorbutic infections,
there is no doubt that this was the very reason |
why God prescribed washing the clothes, and ba-
thing in water, as the constant penalties of eat-
ing flesh with the blood in it.
“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 evi- |
|| takes of this kind, I now proceed to show, that
this prohibition of eating blood lies upon all man-
dent, that the ends of life and health will be bet-
ter answered by draining 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 better ser- |
| of one plain argument, obvious to every capa-
| city; which is as follows:– -
ºved by the contrary practice.
“And forasmuch as the rà rºux'röy Xéac, (suffo-
cated or strangled flesh) was in high esteem in
point of deliciousness with all the ancients, and is |
so still with the present patrons of luxury; it is |
evident that the apostles in enjoining abstinence ||
{ it.
bit luxury and intemperance, as well as cruelty. |
“Besides this, where the ends of luxury cannot l
from blood and things strangled, did so far prohi-
CHAP. XV.
And if evil foreseen to
unlawfulness of eating blood.
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 crea-
tures, as would most effectually prevent all temp-
tations to cruelty. And God’s intention in this
matter, once known, is an effectual prohibition of
all unnecessary cruelty in killing the creatures,
to all that fear him; though neither this nor any
thing else, can absolutely correct the evil dispo-
sitions of men, or put cruelty out of their power.
“Further yet: JMaimonides assures us, that
the eating of blood gave occasion to one kind of
early idolatry among the Zabii in the East; the
worship of demons, 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 cer-
tain that Arnobius upbraids the heathen with tear-
ing and devouring goats alive, in honour of Bac-
chus, in that affected fury, to which they wrought
themselves up, in the celebration of his mad and
monstrous rites.
“Now, if God had not foreseen these cruelties,
corruptions, and inconveniences, consequent to
the eating of blood, should we justly deem him in-
finitely wise 2 And if, foreseeing them, he had
not yet prohibited them in their cause, (which
was at once the wisest and the most effectual pro-
hibition,) could we justly deem him infinitely good
and gracious to his creatures P. When therefore,
we find him, infinitely wise inforeseeing, and in-
finitely good in forbidding such abominable prac-
tices; do we yet hesitate to conclude such pro-
hibitions, the effects of infinite wisdom and good-
In eSS
“But here it may be asked, if one main inten-
tion 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 ?
“To this I answer, that prohibiting the means
was the sure way to prohibit the end. . If God
ral, every man's own temper, the custom of his
| country, his humanity.or inhumanity, his tempe-
rance or gluttony, would have been the measures
of that luxury and cruelty; and then, some would
have been cruel as cannibals, savage as Scythigns,
and luxurious as Sybarites, 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 dis-
obeyed, 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
Scriptures.
“But still it may be imagined, that Christians
are now, some way or other, exempted from this
abstinence; and therefore, to remove all mis-
kind to this day; and upon Christians in a pecu-
liar manner. - -
“And the proof of this lies within the compass
“If 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
Now, that it never was permitted in any of
these periods, is undeniable. Nay, the argument
is yet stronger; for it wº only not permitted
Dissertation concerning the
in any of these periods, but, in truth, 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
lainer than, that man is here condemned to eat
read, 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 permission hath been made
under the Gospel ? And that there hath not, but
the direct contrary, I 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 Christianit
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 fornica-
tion, 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 Jerusalem; and transmitted
in letters to the brethren at Antioch, Syria, and
Cilicia, by four deputies of principal note: Paul
and Barnabas, Judas and Silas. And those let-
ters were conceived in these terms : For it seemed
good to the Holy Ghost and to us, &c. See ver-
ses 28, 29, . s -
“Now, if this decree be obligatory upon all
Christians, then can it no longer be a doubt with
any Christian, whether he is obliged to abstain
from blood and things strangled. And if the di-
rection of any one apostle, inspired of God, be ob-
Higatory, certainly it can be no doubt, whether a
solemn decision of all the apostles, expressly de-
claring the joint determination of the Holy Ghost
in the point be also obligatory, . . .
“The only question then is, whether this apos-
tolic decree hath been since repealed ; and this
will best appear, by considering the arguments
for this repeal, produced by the advocates for eat-
ing blood: which I now come to examine.
* First then, it is said, that this decree of the
apostles was only temporáry, to prevent giving
offence to the Jews, in the infancy of the Chris-
tian religion; and consequently the reason of it
is long since ceased; and that cessation is a vir-
tual repeal. - - &
“In answer to this, I desire it may be consi-
dered, 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 Chris-
tian religion, or to the people of 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 recognise God as the au-
thor and giver of life; or that this nation only were
entitled to the atonement made by blood; and if
-so, how came sacrifices to be instituted immedi-
<ately after the fall 2 A. how came blood to be
. 740
THE ACTS.
unlawfulness of eating blood.
prohibited 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.
“It may indeed be urged with much more plau-
sibility by Christians, that blood being consecra-
ted 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 ex-
presses it, in the fifth chapter of his epistle to the
Romans, the reason of abstinence in this point is
now ceased; and, consequently, that this absti-
nence is no longer a duty.
“But then it must be remembered, in answer
to this reasoning, that the apostolic decree against
blood was past many years after this atonement
was made : and, Surely, it is no more unreason-
able to abstain from blood now, in commemora-
tion 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.
“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.
“And what then P the question is, concerning
the eating of blood separate from the creature, or
eating 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, criminal, 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
reasons; and when those reasons ceased, as in the
instance objected, the prohibition ceased too: and
therefore this objection is so far from overthrow-
ing the doctrine laid down, that in truth it con-
firms it; for what can be a clearer proof, that the
reasons of any divine prohibition are rightly as-
signed, than this, that as soon as those reasons
cease, the prohibition ceases also 2 When the
creature died of itself, its blood could neither be
poured out upon the altar, for atonement, nor abu-
sed to idolatry; 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 permitted 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 rea-
son, when a creature was torn by a beast, there
the flesh was not to be touched by any human crea-
ture, 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 crea-
tures 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 dila-
cerations might even be counterfeited to the pur-
poses of idolatry, or indulgence in blood?
“Again: I must beseech all Christians serious-
ly to attend to the tenor of the words, by which
abstinence from blood and things strangled is en-
joined: ‘It seemed good unto the Holy Ghost,
and to us, (say the apostles) to lay upon you no
#. burthen than these necessary things ;
hat ye abstain from meats offered to idols, and
from blood, and from things strangled, and from
fornication.” If these abstinences were only in-

Dissertation concerning the
tended to be enjoined for a season, could they
properly be enjoined under the denomination, of
* necessary things?' Is that the proper appella-
tion for duties of a transient, temporary obser-
vance? Did neither the apostles, nor the Holy
Ghost, know the distinction between necessary
and expedient P. 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 ne-
cessity, in the same decree ? Or, were formica-
tion and idol pollutions only to be abstained from
for a time 2 And in compliment to the infirmity of
the Jews? What monstrous absurdities 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 2
“To this Dr. Hammond answers, that it lasted
till the Jews and Gentiles were formed into one
communion. And St. Augustin says, that it last-
ed till the time that no carnal Israelite appeared
in the church of the Gentiles; and again, that it
lasted till the temple and the Jewish polity were
destroyed.
“To all this I answer, that, if the two first
opinions are admitted, then, the necessity of ob-
serving the apostolic decree continues to this day:
first, because the Jews and Gentiles are indispu-
tably not yet fully, formed into one communion :
and, secondly, because there was never any time,
wherein there was not some carnal Israelite in
the church ; and I think it must be motorious 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
over the face of the whole earth; and therefore
both these opinions are wild and unsupported.
“As to the third opinion, viz. that the necessity
of observing this decree lasted only till the de-
struction of the Jewish temple and polity; to this
I answer, that whatever may be thought of the
necessity of this decree, it is evident that the wis-
dom of it, and the advantage of that abstinence
which was due to it, extended much further.
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 apo-
logists, and ecclesiastical historians, that many
Christian martv.rs did. -
“But it is further urged, that this apostolic
decree was only given to the Jewish proselytes;
and, consequently, that the necessity of abstain.
ing from blood and things strangled, related to
them only ; this, they tell us, appears, ‘in that
the apostle, when he preached in any city, did it
as yet in the synagogues of the Jews; whither the
Gentiles could not come, unless they were prose-
lytes of the gate.”
“Now this opinion, I think, will be sufficiently
£onfuted, 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 Antioch; and, secondly, that this
decree is directed to the Gentiles at large, and
not to the Jewish proselytes.
“Now this transaction at Antioch happened
seyen years before the decree against blood and
things strangled, was passed by the apostles at Je-
CHAP. XV.
unlawfulness of eating blood.
rusalem. Can any man in his senses doubt, after
this, whether the apostles preached to the Gen-
tiles 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 syna-
gogue, that they were not confined even to the
extent of that ample city, but preached through-
out the whole country. This opinion, then, that
the apostles preached only to the Jews and pro-
selytes before the passing of this decree against
blood at Jerusalem, is demonstrably false ; and if
they preached to the Gentiles at large, to whom
else can that decree be directed 2 It is directed
to the Gentile converts at large; and who can
we imagine those converts were, but those to
whom Christianity was preached, i. e. the Gen-
tiles at large
“But this is yet further 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 trou-
ble not them 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 fornica-
tion, 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 syna-
gogues every Sabbath-day.
“What then P 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 ad-
mitted into the synagogues; because they knew,
from the writings of Moses, that all these things
were, from the foundation of the world, unlawful
to the whole race of Adam,
“My sentence º: 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, i. e. there is no necessity of writing
to any Jewish convert, or to any proselyte con-
vert to Christianity, to abstain from these things:
because all that are admitted into the synagogues,
(as the proselytes were,) know all }. things
sufficiently already; and accordingly, 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, i. e. those
who were unacquainted with the writings of Mo-
ses; for the decree, as far as it contained a direc-
tion to certain duties, could give no information
to any others.
“Again: An objection is raised against this
doctrine 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.
“. I answer, that doing well, in the style of
Scripture, as well as common speech, is acting
agreeably to our duty; and doing well in necessa-
rythings, must certainly be acting agreeably tone-
cessary duty; and certainly the same duty cannot
be at the same time necessary and indifferent.
... “But it is objected, that if the points contained
in this decree, are not parts of the Mosaic law,
74.1
Dissertation concerning the
the decree has no relation to the question in de-
bate; for the debate was whether the Gentile
converts to Christianity should be obliged to ob-
serve the law of Moses f -
“I answer, that the decree hath the clearest
relation to the question; inasmuch as it is a deci-
sion, 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 proper, 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 P
* Again, it is urged, that this decree could only
oblige those to whom it was directed, i. e. the
Gentiles 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 a possibility of being
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.
“But it is still objected, that this dispute could
not have happened otherwise than between Gen-
tile and Judaizing converts; and consequently,
the decision of it must have respect to . COIA-
duct 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 friend-
by communication, could not sit at meat, &c. un-
less the Gentiles abstained from blood, &c. -
“Consequently, that this necessity is now
ceased. -
“In 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 Maho-
metans in the world to be converted to the Chris-
tian religion.
“Fornication, idolatry, luxury, and cruelty to
the creatures, are prohibited by this decree; and
an original precept from God to Noah, of mani-
fold advantage to mankind, restored: is it to be
believed, the apostles' could stand in need of a
particular occasion to prohibit those enormities;
or to restore this blessing 2
“Fornication did not appear to the heathen
world to be contrary to the law of nature; (nor
do the libertines of the age see it to be so to this
day) and as they had no restraints upon intempe-
rance, 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, without reco-
vering them from these corruptions 2 And what |
more effectual method could they take to recover
them, than a most solemn and sacred injunction
of abstinence in those points contained in the de-
cree of Jerusalem P 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 companions) 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 in number
daily. -
“Now the decree here referred to, is evidently
the decree concerning blood, &c. from the ob- |
servance of which, the churches were not only
increased, by opening the way to a more friendly
communication with the Jews, and so facilitating
THE ACTS.
wnlawfulness of eating blood.
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 rea-
son, that the Christian religion had been defective
without this establishment? . • , ,
“But there are yet two other main fundamen-
tal objections against this doctrine, taken from
the declarations 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.
Matthew, at the eleventh verse, JNot that whi
goeth into the mouth deftleth the man, but that
which cometh out of the mouth. From hence it is
inferred, that a man may eat or drink any thing
without sin, notwithstanding 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 extraordinary supposition; for whoever
looks 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
deliberation, make a most solemn decree, in di-
rect contradiction to the plain, express declara-
tion of their blessed Lord and Saviour. X-
“And this supposition is surely as modest, an
as Christian, as the first was extraordinary; nay,
more; they made this decree under the imme-
diate direction and influence of the Spirit of God,
and yet made it in direct contradiction to the de-
claration of the Son of God. I am really at a loss
to think whether the absurdity or the tiºn,
of these suppositions is most shocking. Let us
quit them then, and examine our Saviour's words
by the common rules of reason. . . . . .
“And to clear this point, I lay this down as a
plain rule of interpretation, That general expres-
sions ought not to be extended beyond the reason
of them, and the occasion Öf their being delivered.
For example, St. Paul, in the tenth chapter of his
first epistle to the Corinthians, answering the arr
guments of those converts who pretended they
might innocently eat of those things offered to
idols, even in the idol temples, uses these words,
JAll things are lawful for me, but all things are not
expedient. Will any man infer from hence, that
murder, and adultery, and incest, were lawful to
St. Paul ? Or that he thought they were 2 No,
surely . What then can he mean by them 2 I
answer, that the reason and occasion of them must
determine that question; and do 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 i. idol temple were lawful; yet,
if it give offence, you ought not to take it.
“In the same manner should that general ex-
pression of our Saviour's be interpreted, JNot that
which goeth into the mouth, deftleth the man, but
that which cometh out of the mouth, that deftleth the
man. Does any man imagine, that our-Saviour
meant to give full license to gluttony and in-
temperance by this declaration? 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 for-
bad to be eaten ? These were strange abstirdities
742
Dissertation concerniwg the
must be drawn from the reason ańd 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 precept, were sin and a pollution.
In answer to this, after our Saviour hath shown
the iniquity and absurdity of their traditions, he
adds, JVot that which goeth into the mouth deftleth
the man. Now the question is, what he meant
by those words P. 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 Hittle 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. Indeed, the latter part of the declaration
is not so plain ; but that which cometh out #/. the
mouth, this deftleth 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 whatsoever pollution
was taken in at the mouth was cast out into the
drawght, 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
deftle the man—but to eat with unwashen hands
deftleth not the man. -
“I come now to the last objection of weight,
which is this: that the distinction of clean and
unclean 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 lawfulness of eating any
thing sold in the shambles, or set before us on the
table, asking no questions for conscience' sake.
“To the first part of this objection, I answer,
that the distinction of meats, clean and unclean,
commonly supposed to be introduced and esta-
blished by the law of Moses, is plainly taken away,
by the voice from heaven accompanying St. Pe-
ter's vision: but how does this concession affect
the prohibition of blood, established before the law
of Moses? And which hath nothing to do with
the distinction of creatures, clean and unclean,
taken away at that time 2 ". . . . .
“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 8 iſotoy, which is here
translated kill, does in the original signify to sa-.
crifice; 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 an
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
unclean, is so far from taking away the prohibi-
tion of blood, that it establishes it.
“Besides, I desire it may be observed, that this
command 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
eleyen years after the distinction of meats, clean
and unclean, was taken away. Ill-fated decree!
CHAP. xv.
to be supposed: the sense of the declaration then
unlawfulness of eating blood.
to be again repealed, so many years before it was
made -
“Thus have I defended a divine revelation and
command; a command of easy, unexpensive ob-
servance; 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. i
“A command, in its nature negative and ab-
solute, as that of the forbidden fruit.
“A command, given by God himself to Noah,
repeated 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
º, 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 ra-
tified by the most solemn and sacred council that
ever was assembled upon earth, acting under the
immediate influence of the Spirit of God! trans-
mitted from that sacred assembly to the several
churches of the neighbouring nations, by the
hands of no meaner messengers than two bishops
and two apostles; asserted by the best writers and
inost philosophic spirits of their age, the Christian
apologists; and sealed with the blood of the best
men, the Christian martyrs' confirmed by the
unanimous sentences of fathers, emperors, and
councils; and one of those as low as the sixth
century. Reverenced (in conformity to the prac-
tice and principles even of Jews and Mahome-
tans) 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 ex-
tensive, and not more corrupt, than that which
vaunts itself catholic and infallible. And will any
man after this dare to vilify this command : Will
any man in his senses pronounce a precept so
given, so repeated, and so ratified by God him-
self, unmeaning and unimportant? Can we ima-
gine, that it was asserted by the most learned men
of the early ages of Christianity, without know-
ledge Or obeyed by the most holy, even unto
death, without conscience? Or reverenced by
the whole church of God, without reason 2 And
shall we, after all this, contemn this command,
because light libertimes revile, and insolents de-
spise it? or, at best, because some learned men
have given very weak and ungrounded, very un-
learned reasons, for believing it repealed P rea-
sons which I have now sufficiently refuted and
exposed. And shall such reasons and such au-
thorities weigh against God, and the inspirations
of his Holy Spirit P Against the apostles and apo-
logists, and martyrs, and the whole church of
God, for the three first and purest ages of the
Christian era º Let others glory in their Chris-
tian 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 little
leaven leaveneth the whole lump 2
“If mine be an error, it must be owned at the
same time that it is an error on the sure side: it is
innocent: it is an error infinitely better authori-
zed, and nearer allied to religion, virtue, and hu-
manity, than its contrary! for, (not to mention the
precepts of apostles, the opinions of fathers, and
the decrees of councils) 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 gratitude
743
*-
Paul associates with himself
to the Author and Giver of life, for every crea-
ture slain for my support 1 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, introduced by
Scythian barbarity, and established by Popery
established, with other works of darkness, in the
ages of error and ignorance, and their necessary
consequences, immorality and irreligion.
“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 perverseness, incapable of attention;
and to pride, incapable 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 dullness will droll on this oc-
casion, 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,
Timothy, a young convert.
in that very character, be the sworn enemy of
every part of religion of that religion by which
every virtue lives, and is esteemed in the world.
Who is so ignorant as not to know that this mean-
est denomination of men subsists upon earth, like
the meanest species of insects: by teazing 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 between us on this occasion. I write from
the dictates of a good conscience; it is theirs to
see if they reproach not from the influence of an
evil: I 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 in-
quiry; 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.” DE-
LANEY’s Revelation. Examined with Candour,
Vol. II, p. 18, &c.
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, JMysia, and to Troas, 6–8. where Paul has a vision relative
to his preaching in Macedonia, 9, 10. Leaving Troas, he sails to Samothracia and JWeapolis, and comes
to Philippi in JMacedonia, 11, 12. Lydia, a seller of purple, receives the apostles' teaching ; 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 mira-
culously 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 is prevented by Paul, 27.28. He inquires the
way of salvation, believes, and he and his whole family are baptized, 29–34. The next morning the
magistrates order the apostles to be dismissed, 35, 36. Paul pleads his privilege as a Roman, and accuses
the magistrates of injustice, who, being alarmed, come themselves to the prison, deliver them, and beg them
to depart from the city, 37–39.
thren, and depart, 40.
A. M. cir. 4057. HEN came he to * Derbe
A. D. cir. 58.
An. Olymp. and Lystra: and, behold,
cir. CCVIII. 1.
a certain disciple was there,
* named Timotheus, “the son of a certain
woman, which was a Jewess, and believ-
They leave the prison, enter into the house of Lydia, comfort the bre-
A. M. cir. 4057.
A. D. cir. 53.
An Olymp.
cir. CCVIII. 1-
ed; but his father was a Greek,
2 Which " was well reported
of by the brethren that were
at Lystra and Iconium.
3 Him would Paul have to go forth with
a Ch. 14.6.-b Ch. 19. 22. Rom. 16. 21. 1 Cor. 4. 17. Phil. 2. 19.
NOTES ON CHAPTER 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 na-
med Timotheus, (the son of a certain Jewish woman
that believed, but of a #: who was a Greek)
who was well reported { by the brethren, &c.
This Timothy was the same person to whom
St. Paul wrote those two noble epistles which
are still extant. 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 Timqthy's mother was now a widow,
but this does not appear to be well founded.
Verse 2. Which was well reported of] These
1 Thess. 3. 2. 1 Tim. 1. 2. 27"im. 1. 2.-c2 Tim. 1. 5.-d Ch. 6. 3.
—r—
words are spoken of Timothy, and not of his fa-
ther. 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 dan-
ger of its operating to the prejudice of his minis-
try; 1 Tim. iv. 12. Let no man despise thy youth.
He had a very early religious education from his
godly mother Eunice, and his not less pious grand-
mother Lois; and, from his religious instructions,
was well prepared for the work to which God now
called him.
Verse 3. Took and circumcised him] For this
simple reason, that the Jews would neither have
heard him preach, nor would have any connexion
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 as-
sociated with a person who was uncircumcised:
they would have considered both to be unclear.
744
*
Paul, by a vision,
**º him; and "took and circum-
A. o.º. cised him because of the Jews
* 99'''': ' which were in those quarters:
for they knew all that his father was a
Greek. f
4 And as they went through the cities,
they delivered them the decrees for to
keep, " that were ordained of the apos-
tles and elders which were at Jerusalem.
5 And * so were the churches establish-
ed in the faith, and increased in number
daily.
6 Now when they had gone throughout
Phrygia and the region of Galatia, and
CHAP. XVI.
is invited to go to JMacedonia.
were forbidden of the Holy Aº
Ghost to preach the word in Anjºmp.
Asia, . cir. CCVIIſ, 1.
7 After they were come to Mysia, they
assayed to go into Bithynia; but the Spirit
suffered them not.
8 And they passing by Mysia
down to Troas.
9 T And a vision appeared to Paul in
the night; There stood a “man of Mace-
donia, and prayed him, saying, Come over
into Macedonia and help us.
10 And after he had seen the vision, imme-
diately we endeavoured to go ‘into Mace-
"came
a 1 Cor. 9. 20. Gal. 2. 3. See Gal. 5. 2.-b Ch. 15.28, 29.-c Ch.
The circumcision of Timothy was a merely pru-
dential regulation; one rendered imperiously ne-
cessary by the circumstances in which they were
then placed; and as it was done merely in refer-
ence to this, Timothy was laid under no necessity
to observe the Mosaic ritual; nor could it preju-
dice his spiritual state, because he did not do it
in order to seek justification by the law ; for this
he had before, through the faith of Christ. In
Gal. ii. 3—5. we read that. Paul refused to cir-
cumcise Titus, who was a Greek, and his parents
Gentiles, notwithstanding the entreaties of some
zealous Judaizing Christians; as their object was
to bring him whder 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). To d'oºzara, ra. Kºngtaeva vro row Azroa-
roxov. Bishop Pearce contends that ra. Joyº arra,
the decrees, is a gloss, which was not in the text
originally ; and that the ra. *exg:kaeyx, the judg-
ments or determinations of the apostles, was all
that was originally written here. He supports
his opinion by a reference to the word ºgiva, I
judge; used by James, chap. xv. 19. whence the
whole decision, as it referred—1. To the inexpe-
diency of circumcising the Gentiles; and, 2. To
the necessity of observing the four precepts laid
down, was called tº geºgtºweva, the things that
were judged, or decided on ; the judgments of the
apostolic council. Instead of kangua ever, the Sy-
riac has a word that answers to yeye aggeya, the
decrees that were written. The word Joyaa, from
doxºa, 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 circum-
cision, had no doubt spread far and wide among
other churches; and unhinged many. The de-
crees of the apostles came in good time, and pre-
vented further mischief: the people, saved from
uncertainty, became established in the faith; and
tºurch had a daily accession of converted
SOUR IS. a
Verse 6. Were forbidden of the Holy Ghost to
†. the word in Asia.] The Asia mentioned
ere could not be Asia. JMinor, in general ; for
Galatia, Phrygia, Pisidia, Lycaonia, and Pam-
phylia, were provinces of it; and in these the
apostles reached ; but it was what is callcd Pro-
VoI. ( 94 )
15.44–42Cor. 2, 12. 2 Tim.4, 18–ech. 10.30—f2 Cor. 2. 18.
consular Asia, which included only Ionia, JEolia,
and Lydia. The apostles were not suffered to
visit these places at this time; but they afterward
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 servants to another place, where he saw that the
word would be affectionately received; and pro-
bably those in Proconsular Asia were not, as yet,
sufficiently prepared to receive and profit by it.
Verse 7. After they were come to JMysia] They
passed through Phrygia into Mysia, which lay be-
tween Bithynia on the north, Phrygia on the cast,
AEolia on the south, and the Meditterranean 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 imme-
diately to Macedonia, the people there being ripe
for the word of life. Instead of ro IIvivax, the
Spirit merely; ºro IIysvaa Indow, the Spirit of JE-
sus, is the reading of ABCDE, several others,
with both the Syriac, the Coptic, JEthiopic, Ar-
menian, 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 Ilus, it was called Ilium. It
has been long so completely destroyed, 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 termi-
nation of a spacious plain.
Verse 9. A vision appeared to Paul in the
night] Whether this was in a dream, or whe-
ther a representation made to the senses of the
apostle, we cannot tell. A man of Macedonia
appeared to him, and made this simple communi-
cation, Come over to JMacedonia, and help us.
Some suppose that the guardian angel of Ma-
cedonia appeared to St. Paul in a human shape;
others, that it was a divine communication, made
to his imagination in a dream.
Verse 10. We endeavoured to go into J1acedo-
nia] This is the first place that the historian
St. Luke refers to himself: wr, endeavoured, &c.
745
*
}.
The apostles arrive at Philippi,
*:::::::::::: donia, assuredly gathering that
. D. cir. 58.
Å.o.º. the Lord had called us for to
* * * preach the Gospel unto them.
11 Therefore loosing from Troas, we
came with a straight course to Samothra-
cia, and the next day to Néapolis.
12 And from thence to *Philippi, which
is "the chief city of that part of Mace-
donia, and a colony: and we were in
THE ACTs.
where they baptize Lydia.
A. M. cir. 4057.
A. D. cir. 58.
An. Olymp.
cir. CCVIII, 1.
that city abiding certain days.
13 And on the “Sabbath we
went out of the city by a river
side, where prayer was wont to be made ;
and we sat down, and spake unto the wo-
men which resorted thither.
14 Ti Añd a certain woman named Lydia,
a seller of purple, of the city of Thyatira,
which worshipped God, heard us ; whose
a Phil. 1. 1.-b Or, the first.
c Gr, Sabbath-day.
And from this it has been supposed, that he joined
the company of Paul, for the first time, at Troas.
Jłssuredly gathering], ºvačičaſovºres, 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
Ineaning, preach to us the Gospel. Instead of 3
Kuptor, the Lord, meaning JESUs, several MSS.
such as ABCE. several others, with the Coptic,
Pulgate, Theophylact, and Jerome, have & ©eos,
Gop. Though this stands on very reputable au-
thority, yet the former seems to be the better
reading ; for it was the SPIRIT of JESUS, ver, 7.
that would not suffer them to go into Bithynia,
because he had designed that they should imme-
diately preach the Gospel in JMacedonia.
Vērse 11. Loosing from Troas] Setting sail
from this place—
With a straight course to Samothracial This
was an island of the AEgean 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 JWeapolis.]. There were
many cities of this name; but this was a sea-
ort town of Macedonia, a few miles eastward of
hilippi. JWeapolis 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 a steep eminence. It took its name
from Philip II. king of Macedon. It is famous
for two battles fought between the imperial army
commanded by Octavianus, afterward Augustus,
and JMark Antony; and the republican arm
commanded by Brutus and Cassius, in wº
these were successful : and a second between
Octavianus and Antony, on the one part, and
Brutus on the other. In this battle the republi-
can 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 un-
der 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 JMacedonia] This
passage has greatly puzzled both critics and com-
mentators. It is well known that when Paulus
Emilius had conquered Macedonia, he divided it
into four parts, asph, and that he called the coun-
try that lay between the rivers Strymon and Nes-
sus, the first part, and made Amphipolis its chief
city, or metropolis: Philippi, therefore, was not
its chief city. But Bishop Pearce has, with
great show of reason, argued, that though Ann-
£; was made the chief city of it by Paulus
milius, yet Philippi might have been the chief
*
city in the days of St. Paul, which was two hun-
dred and twenty years after the division by P.
Emilius. Besides, as it was at this place that
Augustus 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 Amphipolis: This is the most rational
way of solving this difficulty; and thereupon I
shall not trouble the reader with the different
modes that have been proposed to alter and amend
the Greek teart.
And a colony] That is, a colony of Rome; for
it appears that a colony was planted here by Ju-
lius Cesar, and afterward enlarged by Augustus:
the people, therefore, were considered as freemen
of Rome, and from this, call themselves Romans,
ver. 21. The Jewish definition of Nºxºp kolonia
(for they have the Latin word in Hebrew letters,
as St. Luke has it here Koxalyta 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] Ov eycaučero ºrporavy” awau,
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, uncovered, with seats, as in
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 apostles 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 be-
fore the time of their public worship; and while
they were waiting for the assembling of the peo-
ple in general: and Paul improved the opportu-
nity to speak concerning Christ and salvation, to
the women that resorted thither.
Verse 14. Lydia, a seller of purple] She pro-
bably had her name from the province of Lydia,
in which the city of Thyatira was situated. The
Lydian women have been celebrated for their
beautiful purple manufactures.
Which worshipped God] . That is, she was a
ſº te to the #ewish religion; as were proba-
ly all the women that resorted hither.
Whose heart the Lord opened] As she was a
sincere worshipper of God, she was prepared to
receive the heavenly truths spoken by Paul and
his companions; 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 there-
fore 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 fa-
mily; and in it they were all baptized,
746
Paul casts the spirit of
*** * * heart the Lord opened, that
X.o. she attended unto the things
* 9971"; I 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 T And it came to pass, as we went
to prayer, a certain damsel “possessed
CHAP. XVI.
divination out of the damsel.
with a spirit" of divination met A. M. cir; 1957.
e - . D. cir. 53.
us, which brought her masters Ajo.
* much gain by soothsaying: ‘i: Sºlº:
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, being grieved, turned and said to
the spirit, I command thee in the name of
a Luke 24, 45. —b Gen. 19. S. & 83. 11. Judg. 19. 21. Luke 24.
29. Hebr. 13. 2.
Verse 15. If ye have judged me to be faithful
to the Lord] The meaning seems to be this ; If
my present 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 faithful to this new grace, as I 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 entrea-
ties and persuasions, that at last they consented to
lodge there.
Verse 16. As we went to prayer] Eus ºrgoo evy hy
into the proseucha : see on ver. 13. and on Luke
vi. 12. The article rhy, is added here by ABCE.;
several others, Origen, and Theophylact; this
makes the place more emphatic, and seems to
determine the above meaning of ºrpoo’ev Yny 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 exercises of
devotion. It appears that the apostles spent some
time here; as it is evident from this, and the ſol-
lowing verses, that they often resorted to this
place to preach the Gospel. *
Possessed with a spirit of divination]. Exovaray
zryavaa ruBavoc, having a spirit of Python, or of
.Apollo. Pytho was, according to fable, a huge
serpent, that had an oracle at Mount Parnassus,
famous for predicting future events; that Apollo
slew this serpent, and hence he was called Pythi-
ws, and became celebrated as the foreteller of fu-
ture events ; and that all those who either could,
or pretended to predict future events, were influ-
enced by the spirit of Apollo Pythius. As, often-
times the priestesses of this god became greatly
agitated, and gave answers apparently from their
bellies, when their mouths remained close: rv6oy
was applied to the gyyas plavbou, or ventriloquists.
Hesychius defines rv6ov, daugaoyuoy Azzytuzov, a di-
vining demon ; and it was evidently such a one
that possessed this young woman; and which St.
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]
Mayºravoºsyn, by divination, or what we call telling
fortunes. Our term soothsaying comes from the
Anglo-Saxon roë, truth; and raegan, to say:
i. e. truth-saying, or saying the truth. For as it
was supposed among the heathen, that such per-
sons spoke by the inspiration of their god, conse-
quently what they said must be true. However,
our translators might have used a term here that
would not have been so creditable to this Pytho-
ness; for, what she said concerning the apostles
*
c 1 Sam. 27. 7.-d'Or, of Python.—e Ch. 19. 24.—f See Mark
1. 25, 34.
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
conceal himself under the guise of truth, that he
imay 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 true, and at
the same time full, clear, and distinct. But mark
the deep design and artifice of this evil spirit: 1.
He well knew that the Jewish law abhorred all ma-
gic, 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 use-
fulness. The Jews, by this testimony, would be
led at once to believe that the apostles were in
compact with these demons, and that the mira-
cles 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 GENTILEs, finding that their own de-
mon bore testimony to the apostles, would natu-
rally 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,
nothing could have saved the credit of the apos-
tles but their dispossessing this woman of her fa-
miliar 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 Abaddon and Apollyon, the
destroyer. The sovereign Saviour says to the de-
stroyer, Come out of her; and he came out in the
same hour. Every circumstance of this case
proves it to have been a real possession. We
have already had several opportunities of remark-
ing the great accuracy of St. Luke in his ac-
counts 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 dam-
sel, as distinct persons. The damsel had a spirit of
divination. Paul turned to the spirit, and said, J
command THEE to come out of HER: and he came
out in the same hour. Had not St. Luke consi.
747
Paul and Silas
*ººl. Jesus Christ, to come out of
An olymº her. “And he came out the
tº Sºlº: E same hour.
19 || And b when her masters saw that
the hope of their gains was gone, “they
caught Paul and Silas, and "drew them
into the * market-place, unto the rulers,
20. And brought them to the magistrates,
saying, These men, being Jews, do ex-
ceedingly trouble our city,
21 And teach customs, which are not law-
THE ACTS.
are cast into prison;
ful for us to receive, neither to A. M. cir. 4057.
- e A. D. cir. 53.
observe, being Romans. An. Olymp.
22 And the multitude rose ºr 99W" tº
up together against them : and the magis-
trates rent off their clothes, 3 and com-
manded to beat them.
23 And when they had laid many stripes
upon them, they cast them into prison,
charging the jailer to keep them safely:
24 Who, having received such a charge,
thrust them into the inner prison, and
• Mark 16, 17–b Ch. 19. 25,26.—c 2 Cor. 6, 5–d Matt. 10. 18.
e Or, court.
dered this as a real case of diabolic possession, he
has made use of the most improper language he
could choose; language and forms of speech cal-
culated 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;
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 un-
der the influence of the Holy Spirit, he could be im-
posed 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. &c. z -
The hope of their gains was gone] H 4xorus,
this hope; viz. the spirit, So completely was this
spirit cast out that the girl could divine no more;
and yet she continued a heathen still, for we do
not hear a word of her conversion. Had she been
converted, got baptized, and associated with the
apostles, the family of Lydia, &c. there would
have been some show of reason to believe, that
there had been no possession in the case; and that
the spirit 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
...; any thing relative to futurity : -
Drew them into the *::::::::: 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 rove &exoviras, the rulers, were civil magis-
trates, who kept offices in such public places, for
the preservation of the peace of the city. But
these words, the rulers, are suspected to be an
interpolation by some critics: I think on no good
ground.
Verse 20. Brought them to the magistrates]
X-rea thyous, the commanders of the army, who,
very likely, as this city was a Roman colony,
possessed the sovereign authority. The civil ma-
gistrates, therefore, having heard the case, as we
shall soon find, in which it was pretended that the
safety of the state was involved, would naturally
refer the business to the decision of those who had
the supreme command. -
Eacceedingly trouble our city] They are de-
.# the public peace, and endangering the
public safety.
Verse 21. And teach customs] E84, religious
opinions, and religious rites.
Which are not lawful for us to receive] The
f 1 Kings 18. 17. Ch. 17. 6.-g 2 Cor. 6.5. & 11. 23, 25.
1 Thess. 2. 2.
Romans were very jealous of their national wor-
ship. , Servius, on the following lines of Virgil,
has given us correct information on this point;
and has confirmed what several other writers
have advanced :
Reac Evandrus ait : JNon haec solemnia nobis
Vana superstitio, veterumque ignara deorum
Imposuit. AEm. viii. v. 185, &c.
Ičing Evander said:—It is not vain supersti-
tion, 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 quia
deos ignoramus antiquos. Cautum enim fuerat, et
apud Athenienses, et apud Romanos; me quis Now As
introduceret RELIGIONES: unde et Socrates damma-
tus est: et Chaldaei et Judaei, sunt urbe depulsi.
“He says two things: we do not worship Her-
cules because we believe every religion to be
true; nor are 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 Socra-
tes was condemned: and on this account the Chal-
deans and the Jews were banished from Rome.”
CICERO, De Legibus, lib. ii. c. 8. says, Sepa-
ration memo habessit deos ; meve Novos: sed méc
AdvenAS, nisi publicé ApscITOs, PRIVATIM co-
lunto. “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. It 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 wp., together]
There was a general outcry against them; and
the magistrates tore off their clothes, and deli-
vered them to the mob, commanding the lictors,
or beadles, to beat them with rods, 32631&ty. 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 criminal: but the Romans had no law rela-
tive 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. aſ ranyals wºregºza-
Aoyroc, in stripes beyond measure, or moderation.
Verse 24. The inner prison]. Probably what
we would call the dungeon; the darkest and most
secure cell. -
748
The jailer alarmed, inquires
A. M. cir.4057, made, their feet fast in the
A. D. cir. 53. * . . tº
An olyn stöcks.
Sir GCVuk 1: 25 T And at midnight Paul
and Silas prayed, and sang praises unto
God: and the prisoners heard them.
26 “And suddenly there was agreatearth-
quake, so that the foundations of the pri:
son were shaken: and immediately "all
the doors were opened, and every one's
bands were loosed.
27 And the keeper of the prison awa-
king out of his sleep, and seeing the pri-
a Ch. 4. 31.-b Ch. 5. 19. & 12. 7, 10.
JMade their feet fast in the stocks.] The ro £vaoy,
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 divari-
cated to a great extent, which must produce ex-
treme 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 distended.” If the apostles were treated
in this way, º on the bare ground, with their
flayed backs; what agony must they have suffer-
ed". However, they could sing praises notwith-
standing. -
Verse 25. At midnight Paul and Silas—sang
praises] Though these holy men felt much, and
had reason to fear more, yet they are undismay-
ed, 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 re-
gret or self-reproach. At the same time, they
had such consolations from God, as could render
any circumstances not only tolerable, but delight-
ful. 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 Jesus. 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
jº. it proclaims deliverance to the captives,
and the opening of the prison-doors to them that
are bound; and scts at liberty them that are
bruised. -
Everyone's bands were loosed.] And yet so emi-
mently 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] Every jailer was made re-
sponsible for his prisoner, under the eamépenalty
to which the prisoner himself was exposed. The
jailer awaking, and finding the prison-doors open,
taking it for granted that all the prisoners had
CHAP. XVI.
what he shall do to be saved.
son-doors open, he drew out ºf
his sword, and would have X.o.º.
killed himself, .."; that cir. 00VIII: '.
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
in, and came trembling, and fell down be.
fore Paul and Silas,
30 And brought them out, and said,
*Sirs, what must I do to be saved ?
c Luke 3. 10. Ch. 2. 37. & 9. 6.
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 custom-
ary 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, being midnight, St. Paul must have had a
| divine intimation of what the jailer was going to
do; and, to prevent it, cried out aloud, Do thy.
self no harm, for we are all here.
Verse 29. He called for a light] 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 per-
sons 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. w
Verse 30. Brought them out] Of the dungeon
in which they were confined. 4.
What must I do to be saved 2] Whether this re-
gard personal, or eternal safety, it is a question
the most interesting to man. But it is not likely
that the jailer 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 himselfin dan-
ger of losing his life on this account; and conse-
quently it cannot be his personal safety about
which is 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 inqui-
ry is, how he should obtain it. The answer of the
apostles to the jailer 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; therefore they say, that it was impossi-
ble that a heathen could make such an inquiry in
reference to his eternal state, because he would
know nothing about it. On this ground, how im-
pertinent would the answer of the apostles have
749
Paul and Silas are
**º. 31, And they said, "Believe
An olym. on the Lord Jesus Christ, and
*** l; 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 baptized, he and all his, straightway.
34 And when he had brought them into
his house, * he set meat before them, and
THE ACTS.
delivered by the magistrates.
rejoiced, believing in G od with **. º
all his house. º
35 T And when it was day, * * *
the magistrates sent the sergeants, saying,
Let those men go.
36 And 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 ;
• Johns. 16, so, & 6.47. 1 John 5, 10.
been : Believe on the Lord Jesus Christ, and thou
shalt be put in a state of PERSONAL SAFETY, and
thy family t I contend that neither he nor his
family were in any danger, as long as not one pri-
soner 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 impertinent as the apostles' answer.
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
the 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 receiving 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 straight-
way, rapaxphºwa, 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 necessity
of despatch, and the words of the text, all dis-
prove it. The apostles, therefore, had another
method of administering baptism besides immer-
sion, which, if practised according to the Jewish
formalities, must have required considerable time,
and not a little publicity. As the Jews were ac-
customed to receive whole families of heathens,
oung and old, as proselytes, by baptism ; so
; the apostles receive whole families, those of
ydia and the jailer, by the same rite.
therefore pretty evident, that we have in this
chapter very presumptive proofs, 1. That baptism
was administered without immersion, as in the
case of the jailer and his family; and, 2. That
children were also received into the church in
this way; for we can scarcely suppose that the
whole families of Lydia and the jailer had no
children in them; and, if they had, it is not likely
that they should be omitted; for the Jewish prac-
tice was invariably to receive the heathen chil-
dren with their proselyted parents.
Verse 33. Washed their stripes] Exovasy aro
ray ºranyay, he washed from the stripes; i.e. he
washed the blood from the wounds, and this would
not require 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 miracu-
lous power as could prevent them from suffering
through hunger; or enable them to heal their
It is:
b Luke 5. 29. & 19. 6.-c Ch. 22. 25.
own wounds. As they were the instruments of
bringing health to his soul, he became the instru-
ment of health to their bodies. Genuine faith in
Christ will always be accompanied with benevo-
lence and humanity, and every fruit that such
dispositions can produce. The jailer believed—
brought them into his house—washed their stripes
—and set meat before them.
Verse 35. And the magistrates sent the ser-
geants] The original word paddovyovº, means the
lictors, persons who carried before the consul the
fasces, which was a hatchet, round the handle of
which was a bundle of rods tied. Whv the ma-
gistrates should have sent an order to dismiss the
apostles whom they had so barbarously used the
preceding evening we cannot tell, unless we re-
ceive the reading of the Codex Bezae as genuine,
viz. Hºspas dº yºyokasync, a vºnx8oy 34 sparnyol art ro
avaro, us thy a yopay, xzi awak, who 64yres roy a stoºzov
row yºyovora, sqo@h9hvay, xzi arss-sixay rows flag-
douxous, K. r. A. And when it was day the ma-
gistrates came together into the court, AND REMEM-
BERING THE EARTHQUAKE THAT HAD HAPPEN-
ED, they were afraid, and they sent the sergeants,
&c. The Itald version of this same MS. has the
same reading: so has also the margin of the latter
Syriac. . If this MS. be correct, the cause of the
dismissal of the apostles is at once evident: the
earthquake had alarmed the magistrates, and ta-
king it for granted that this was a token of the
divine displeasure against them for their unprinci-
pled conduct towards those good men, they wish-
ed 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 magis-
trates’ conduct. -
Verse 37. They have beaten us openly—being
Romans], St. Paul well knew the Roman laws;
and on their violation by the magistrates, he
pleads. The Valerial law forbad any Roman ci-
tizen to be bound. The Porcian law forbad *
to be beaten with rods. “Porcia lex virgas a
omnium civium Romanorum corpore amovit.”
And by the same law the liberty of a Roman citi-
zen 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. “Fa-
cinus est vinciri civem Romanum, scelus verbe-
rari.” It is a trangression of the law to bind a
Roman citizen : it is wickedness to scourge him.
And the illegality of the proceedings of these ma-
gistrates; further evident in their condemn-
ing and punishing them unheard. ſº This was a
gross violation of a common maxim in the Roman
law. Caussa cognita, possunt multi absolvi, in-
750
Paul and Silas preach in
*...* and now do they thrust us out
Tn. § privily nay, verily ; but let
* Sºlº them come themselves and
fetch us out. - y
38 And the sergeants told these words
unto the magistrates: and they feared,
when they heard that they were Ro-
IſlanSe
CHAP.
XVII. several cities of Macedonia.
39 And they came and be-
sought them, and brought them
out, and * desired them to de-
part out of the city.
40 And they went out of the prison, "and
entered into the house of Lydia; and when
they had seen the brethren, they com-
forted them, and departed.
A. M. cir. 405.7"
A. D. cir. 53.
An. Olymp.
cir. CCVIII. M.
a Matt. 8. 34.
b Wer. 14.
cognita, memo condemnari potest. Cicero. “Many
who are accused of evil may be absolved, when
the cause is heard: but unheard, no man can be
condemned.” . Every principle of the law of na-
ture, and the law of nations, was violated in the
treatment these holy men met with from the un-
principled 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 ma-
jesty 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
É. There is a remarkable addition here,
both in the Greek and Latin of the Codea. Bezae.
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 in-
surrection 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 comfoſted them and departed]. The ma-
gistrates were sufficiently j and the pub-
lic 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, de-
parted; having as yet to go further into Macedo-
nia, and to preach the Gospel in the most polish-
ed 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
members of it did credit to this profession. To
them, the apostle who had suffered somuch for their
sakes, was exceedingly dear; and they evidenced
this by their contributions to his support in the
times of his necessity. They sent him money
twice to Thessalonica, Phil. iv. 16. and once to
Corinth, 2 Cor. xi. 9. and long afterward, when
he was a 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 jailer and
his family. These doubtless became the instru-
ments of bringing many more to the faith: for
the false imprisonment 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 fulfilled
than on this occasion.
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 re-
ceived the apostles, before the magistrates; who having taken bail of him and his companions, dismiss
them, 5–9. Paul and Silas are sent away by night, unto Berea, where they preach to the Jews; who
gladly receive the Gospel, 10–12. Certain Jews from Thessalonica hearwng that the Bereans had received
the Gospel, come thither and raise up a persecution, 13. Paul is sent away by the brethren to Athens,
where he preaches to the Jews, 14–17.
He is encountered by the Epicureans and Stoics, who bring him,
to the Areopagus, and desire him to give a full earplanation of his doctrine, 18–20.
The character of the
•Athenians, 21. 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.
*.*.*.*. OW when they had pass-
An. Olymp. ed through Amphipolis
*** and Apollonia, they came to
NOTES ON CHAPTER XVII.
..Verse 1. Passed through Amphipolis] This
city was the metropolis of the first division of Ma-
cedonia as made by Paulus Emilius; see the note
on, chap. xvi. 10. It was builded by Cimon the
Athenian general, who sent 10,000 Athenians thi-
ther as a colony. It stood in an island in the ri-
wer Strymon, and had its name of Amphipolis,
Thessalonica, where was a A. M. cir. 4057.
A. D. cir. 53.
synagogue of the Jews.
An, Qlymp.
2 And Paul, as his manner ºf 89.7%, ’’
because included between the two grand branches
of that river where they empty themselves into
the sea, the river being on both sides of the city.
JApollonia] This was another city of Macedo-
nia, between Amphipolis and Thessalonica. It
does not appear that St. Paul stopped at any of
these cities; and they are only mentioned by the
historian as places through which the apostles
751
The unbelieving Jews
*:::::::::::" was, "went in unto them, and
An olymp three Sabbath-days reasoned
* Bººk with them-out of the scrip-
tures,
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.
4 "And some of them believed, and con-
sorted with Paul and * Silas; and of the
THE ACTS.
raise a mob against them.
A. M. cir. 4057.
A. D. cir. 53.
devout Greeks a great multi-
tude, and of the chief women
not a few.
5 T But the Jews which believed not,
An. Olymp.
cir. CCVIII. 1,
moved with envy, took unto them certain
lewd fellows of the baser sort, and gather-
ed a company, and set all the city, on an
| uproar, and assaulted the house of Jason,
and sought to bring them out to the peo-
ple. -
a Luke 4. 16. Ch. 9. 20. & 13. 5, 14. & 14. 1. & 16. 13. & 19.8.
b Luke 24. 26, 46. Ch. 18. 28. Gal. 3. 1.
É. on their way to Thessalonica. It is very
ikely, 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 º with the
Jews: and the Hellenist Jews, living among the
Gentiles, became the medium through which the
º of Christ was conveyed to the heathen
world. -
Thessalonica] This was a celebrated city of
IMacedonia, situated on what was called the Ther-
maic Gulf. According to Stephanus Byzantinus,
it was embellished and enlarged by Philip king of
Macedon, who called it Thessalonica, the victory of
Thessalia, on account of the victory he obtained
there over the Thessalians : but prior to this it
was called Thermoe. But Strabo, Tzetzes, and
Zonaras, say that it was called Thessalonica, from
Thessalonica, wife of Cassander, and daughter of
Philip. It is now in possession of the Turks, and
is called Salonichi, W. is a mere corruption of
the original name.
.4 synagogue of the Jews.] ‘H ovvayoºyh, THE
synagogue; for the article here, must be consi-
derered 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
offered salvation first to the Jews; and for this
purpose attended their Sabbath-days' meetings at
their synagogues. -
Verse 3. Opening and alleging] IIapartôeatyoc,
proving by citations. His method seems to have
been this: 1st. He collected the scriptures that
spoke of the Messiah. 2d. He applied these to
esus Christ; showing that in him all these scrip-
tures were fulfilled, and that he was the Saviour
of whom they were in expectation. He showed
also that the Christ, or Messiah, must needs suf-
fer—that this was predicted, and was an essential
mark of the true Messiah. By proving this point
he corrected their false notion of a triumphant Mes-
siah; and thus removed the scandal of the cross.
Verse 4. The devout Greeks] That is, Gen-
tiles, who were proselytes to the Jewish religion,
so far as to renounce idolatry, and live a moral
life, but probably had not received circumcision.
Verse 5. The Jews which believed not, noved
with envy, took unto them] Instead of this sen-
tence, the most correct MSS. and Versions read
simply, mporaaéogeyo de #1 Iowdalot-But the Jews
taking, &c. leaving out the words Znxwo avºres,
area}ovyts;, which believed not, moved with envy;
these words do not appear to be genuine; there is
the strongest evidence against them; and they
should be omitted.
c Or, whom, said, he, I preach.—d Ch. 28. 24.—e Ch. 15. 22, 27,
32, 40.-f Rom. 16. 21.
Certain lewd fellows of the baser sort] This is
not a very intelligible translation. The original
is, roy a yopatov rivac &yöpas wownpous. The word
a yopatou, which we translate the baser sort, is by
Hesychius explained on ev a yopº ayas peºpoAcevoi,
those who transact business in courts of justice.
The same word is used by the Jews in Hebrew
letters to signify judges; and bºx ºwnlºnian ago-
rioth 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 fo-
mented disputes and litigations among the people.
The Itala version of the Codez Bezae, calls them
quosdam forenses, certain lawyers. As the Jews,
from their small number, could not easily raise up
a mob, they . employed those unprinci-
pled men, who probably had a certain degree of
juridical credit and authority, to denounce the
apostles as seditious men; and this was very likely
the reason why they employed those in preference
to any others. They were such as always attended
forensic litigations, waiting for a job; and willing
to defend any side of a question for money. They
were wicked men of the forensic tribe.
Gathered a company, and set all the city on an
#. And after having made this sedition and
isturbance, charged the whole on the peaceable
innocent apostles! This is precisely the same way
that 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 having committed a number of outrages, abu-
sing 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 themselves have committed, on the
preacher and his peaceable hearers; and the
peace-maker appointed by a good king, according
to the wise and excellent regulations of a sound
constitution, forgetting whose minister he is, nei-
ther administers justice nor maintains truth; but
espousing the part of the mob, assumes, ex officio,
the character of a persecutor. The preacher is
imprisoned, 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 mob, had they heard it with the same reverence
and respect. ad I not witnessed such scenes,
and such prostitution of justice, I could not have
described them. - e
JAssaulted 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
752
They depart to Berea.
*† 6 And when they found them
"...o.º. not, they drew Jason and cer-
* 2: Yº k tain 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,"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. *
9 And when they had taken security of
Jason, and of the other, they let them go.
10 T And “ the brethren immediately
sent away Paul and Silas by night unto
Berea: who coming thither went into the
synagogue of the Jews.
CHAP. XVII.
Paul sails to Athens.
11 These were more noble A. M. cir. 4057.
* e & A. D. cir. 53.
than those in Thessalonica, in An. 9%iº.
rjr. ("CV III. 1.
that they received the word
with all readiness of mind, and "searched
the Scriptures daily, whether those things
We Te SO. -
12 Therefore many of them believed ;
also of honourable women which were
Greeks, and of men, not a few.
13 || But when the Jews of Thessalo-
nica had knowledge that the word of
God was preached of Paul at Berea, they
came thither also, and stirred up the peo-
ple.
14 “And then immediately the brethren
sent away Paul to go as it were to the
sea : but Silas and Timotheus abode there
still. - -
a Ch. 16. 20.—b Luke 23. 2. John 19 12. 1 Pet. 2. 15.-Ch, 9.25.
even in this most favbured kingdom, the most scan-
dalous excesses of this kind have been committed,
and a justice of the peace has been found to sanc-
tion the proceedings; and when an appeal has been
made to the laws, a grand jury has been found ca-
pable of throwing out the true bill
Verse 6. These that have turned the world up-
side down are come hither also] The very charac-
ter our forefathers had for preaching that Gospel
in every part of the land, by which the nation has
been illuminated, the mob disciplined into regu-
larity 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 sedition, or plots against the state.
That there is another king, one ". How
malevolent was this saying ! The apostles pro-
claimed 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 law, 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 bail.
Verse 9. Taken security] Aa Gowra; ro tº avoy,
having taken what was sufficient, or satisfactory.
Sufficient for the present, to prove that the apostles.
were upright, peaceable, and loyal men; and that
Jason and his friends were the i. and would be,
at any time, forth-coming to answer for their con-
duct. Perhaps this is the sense of the phrase in
the text.
Verse 10. Sent away Paul and Silas by night]
Fearing some further machinations of the Jews |
| disciples took Paul towards the sea, as if he had
and their associates.
Berea] This was another city of Macedonia, on |
the same gulf with Thessalonica; and not far from | *
| likely that his conductors, in order tº his greater
Pella, the birth-place of Alexander the Great.
Verse 11. These were more noble than those in J.
Thessalonical Hoay ºvyºverpol, were of a better
Wor,. I. { 95
M
Ver, 14.—disai. 84. 16. Luke 16.29. John 5. 39–e Matt. 10.23.
race, eactraction, or birth, than those at Thessalo-
nica; but the word refers more to their conduct,
as a proof of their better disposition, than to their
birth, or any peculiar lineal nobility. It was a
maxim among the Jews, that “none was of a
noble spirit, who did not º himself in the
study of the law.” It appears that the Bereans
were a better educated, and more polished people
than those at Thessalonica, in consequence, far
from persecuting, 1. They heard the doctrine of
the Gospel attentively; 2. They received this doc-
trine with readiness of mind: when the evidence
of its truth appeared to them sufficiently convin-
cing, they had too much dignity of mind to refuse
their assent; and too much ingenuousness to con-
ceal 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 corresponded with the alleged
fulfilment in the person, works, and sufferings of
Jesus Christ : 4. They continued 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 examined 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 apprehended, believed, and em-
braced it.
Of honourable women which were Greeks] Pro-
bably 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 instrument of converting both Jews and
Gentiles.
Verse 13. The Jews of Thessalonica—stirred
wp 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
intended to embark, and return to Troas, but with
the real design to go to Athens. But it is more
safety, left the public, or more frequented road,
and took him coastwise to Athens. Or by taking
7;3
Paul disputes
an erºs. 15 And they that conducted
A. D. cir. 58.
An: Olymp. -
* 99Wºº and * receiving, a command-
ment unto Silas and Timotheus for to come
to him with all speed, they departed.
*** º, 16 || Now while Paul waited
A. o. for them at Athens, "his spirit
Sir 99Wº:3; was stirred in him, when he
saw the city “wholly given to idolatry.
THE ACTS.
Paul brought him unto Athens:
with the Jews, &c.
17 Therefore disputed he in Aºi.
the synagogue with the Jews, ºd;
and with the devout persons, *:Sºlº &
and in the market daily with them that
met with him. -
18 Then certain philosophers of the
Epicureans, and of the Stoics, encoun-
tered him. And some said, What will this
"babbler say? other some, He seemeth
8. Ch. 18. 5.—b 2 Pet, 2. 8.
c Or, full of idols.-d Or, base fellow.
a vessel at that port 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
appear 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. -
Silas and Timotheus abode there still.] The
persecution, 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 is
one of the most celebrated cities in the world,
whether we consider its antiquity, its learning,
its political consequence, or the valour of its inha-
bitants. This city, which was the capital of At-
tica, and the seat of the Grecian empire, was
founded by Cecrops, about 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 Erichtheus, or Erich-
thonius, it was called Athens, from A9hph, a name of
JMinerva, 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
§. of time, the whole plain was covered with
uildings, 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 seventy-eight
stadia, or twenty-two Roman miles, in circum-
ference. 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 .4ntiquities of Athens,
has given correct representations of those that
remain; with many geographical notices of much
importance. The greatest 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 Acropolis in
a state of comparative repair; but it is now in the
hands of the Turks, who have turned the cele-
brated Parthenion, or temple of Minerva, into a
mosque. The inhabitants are reckoned at about
1000. Christianity, planted here by St. Paul,
still subsists: and about two-thirds of the inhabi-
tants of Athens are Christians, who have several
thurches and oratories here : and it is the resi-
àence of a Greek-bishop, who is a Metropolitan.
He who considers the ancient glory of this city,
whether in its heathen or Christian antiquity,
cannot but sigh over its present state.
Verse 16. He saw the city wholly given to idol-
atry..] Karelá'oxov, full yidols, as the margin
has it, and very properly. Whoever examines
the remains of this city, as represented by Mr.
Stuart in his Antiquities, already referred to, will
be satisfied of the truth of St. Luke's remark: if
was full of idols. Bp. Pearce produces a most
apposite quotation from Pausanias, which con-
firms the observation: Ouk hy axxxxov roa'avºra.
iósty et é a x 2. There was no place where so many
idols were to be seen. PAUs. in Attic. cap. xvii. 24.
PETRoNIUs, who was contemporary with St.
Paul, in his Satyr, cap. xvii. makes Quartilla
say of Athens: utique nostra regio tam PRAESEN-
TIBUs PLENA EST NUMINIBus, ut facilius possis
DEUM quam HoMINEM invenire. 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 suppose the a yoga, here means some
such place as our exchange, where people of bu--
siness usually met, and where the philosophers
conversed and reasoned. The agora was pro-
bably like the Roman forum, and like places of
public resort in all countries where people of lei-
sure assembled to converse, hear the news, &c.
Verse 18. Certain philosophers of the Epicu-
reans] . These were the followers of Epicurus,
who acknowledged no gods except in name, and
absolutely denied that they exercised any govern-
ment 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.
JAnd of the Stoics] These did not deny the
existence of the gods; but they held that all hu-
man 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 Epicurean 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
Xroa, 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 PLATo ; and the
754
He is brought
A. M. cir. 4958. to be a setter forth of strange
.A. D. cir. 54.
†o. gods: because he preached
* 8°Wºk & unto them Jesus, and the re-
surrection. . - te
19 And they took him, and brought him
unto * Areopagus, saying, May we know
CHAP. XVII.
ºwnto the dreopagus.
what this new doctrine, where- ****
of thou speakest, is 2 An olymy.
20 For thou bringest certain ****
strange things to our ears: we would know,
therefore, what these things " mean.
21 (For all the Athenians, and strangers
a Or, JMars' hill. It was the highest court in Athens.
b Ch. 2. 12.
founder of the second, the no less famous ARI-
stotle. These sects professed a much purer
doctrine 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 Epicu-
reans and Stoics, several parts of St. Paul's dis-
course, in the following verses, are directly pointed.
What will this babbler say 2]. The word orzeg-
Azoxoyoc, which we translate babbler, signifies lite-
rally, a collector of seeds, and is the “name of a
small bird that lives by picking up seeds on the
road.” The epithet came to be applied to per-
sons who collected the sayings 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 consi-
dered a term of reproach and contempt; and was
sometimes used to signify the vilest sort of men.
.4 setter forth of strange gods] &ayov dºzukovicev,
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 theolo-
gy, between Beos, god, and data av, demon : the
6224 were such as were gods, by nature : the 3'xt-
govia were men who were deified. This distinc-
tion seems to be in the mind of these philosophers
when they said, that the apostle seemed to be a
setter forth of strange demons, because he preach-
ed unto them Jesus, whom he showed to be a man
suffering and dying; but was afterward raised to
the throne of God. This would appear to them
tantamount with their deification of heroes, &c.
who had been thus honoured for their especial
services to mankind. Horace expresses this in
two lines, 2 Epist. i. 5.
Romulus et Liber pater, et cum Castore Pollux,
Post ingentia facta, deorum in templa recepti.
“ Romulus, father Bacchus, with Castor and
Pollux, for their eminent services, have been re-
ceived into the temples of the gods.”
Verse 19. They took him, and brought him unto
.Areopagus] The Areopagus was a hill 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
Apeia; rayos, JAreopagus, or the Hill of JMars, or
..Ares, from the circumstance, according to poetic
fiction, of Mars being tried there by a court of
twelve gods, for the murder of Hallirothius, son
of JNeptune: the meaning of which is, that Ares,
a Thessalian prince, having slain Hallirothius,
the son of a neighbouring prince, for having vio-
lated his daughter Alcippa, was here tried by
twelve judges, by whom he was honourably acquit-
ted: in the Athenian laws the death of the ra-
visher was the regular forfeiture for his crime.
The justice administered in this court was so
strict and impartial, that it was generally allowed,
both the plaintiff and defendant departed satisfied
with the decision. “Innocence, when summoned
before it, appeared without apprehension; and
the guilty, convicted and condemned, retired
without daring to murmur.” The place in which
the judges sat, was uncovered; and they held their
sitting 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 whatever
to eaccite either pity or aversion; or to affect the
passions: every thing being confined to simple
relation, 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, accompanied with horrible im-
precations on themselves and families, that they
would testify nothing but truth. These parties
called to witness the Eumenides, or Furies, 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 appeared 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 apostle 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 ex-
altation and glory of Jesus Christ, they supposed
him to be a setterforth of strange gods; and there-
fore, on the authority of the laws, which forbad
the introduction of any new deities, or modes of
worship, he was called before the Areopagus.
Verse 21. All the Athenians, and strangers
which were there] As Athens was renowned for
its wisdom and learning, it became a place of pub-
lic resort for philosophers and students from dif-
ferent parts of the then civilized world. The
flux of students was in consequence great; and
these having much leisure time, would necessari-
ly be curious to know what was passing in the
world, and would frequently assemble together in
places of public resort, to meet with strangers
just come to the city; and either, as St. Luke
says, to tell, or hear some new thing.
“The Athenian writers give the same account
of their fellow-citizens. DEMOSTHENEs, in his
reply to Epist. Philippi, represents the Athenians
as ºrwflavokeyou zarz Thy a yogay, 64 ºri Aeyºral years-
gov 5 inquiring in the place #. ublic resort, if
there are any News 2 We há. likewise, that
when Thucydides, iii. 38, had said, Azera z a two-
ºr n ºr of Azev Aoyou arrara'a 6at apusot, ye are excel-
lent in suffering yourselves to be deceived by No.
755 -
*
Paul defends the
A; Meiº 4958, which were there, spent their
A. D. cir. 54.
3.j. time in nothing else, but either
***** to tell, or to hear some new
thing.) - -
22'ſ Then Paulstood in the midstofa Mars'
hill, and said, Ye men of Athens, I perceive
that in all things ye are too superstitious.
‘I’HE ACT'S.
doctrine which he preached;
23 For as I passed by, and be-
held your * devotions, I found A. oºm.
an altar with this inscription, ºr 99Wº:
TO THE UNKNOWN GOD. Whom
therefore ye ignorantly worship, him de-
clare I unto you. - -
24 * God that made the world and all
A. M. cir. 4058.
A. D. cir 54.
b Or, the court of the Areopagites.
VELTY of speech; the old scholiast makes this re-
mark upon it, (almost in the words of St. Luke,)
arºu'ra zrpoº rows A8my 218; atytrerau, oudey ºri Awaxe-
roya-as, rany aeyety ºri was azovety waivoy ; he here
blames the Athenians, who made it their only busi-
ness to tell and hear something that was NEw.”—
Bp. Pearce. This is a striking 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 ac-
count 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 JMars' hill]
That is, in the midst of the judges, who sat in the
Jlreopagus. -
Ye are too superstitious.] Kara way ºrg we d'etat-
Jalaovigºpovs vaas Beapo: I perceive that in all
respects ye are greatly addicted to religious prac-
tices; and, as a religious people, you will candid-
ly hear what I have got to say in behalf of that
worship which I practise and recommend. See
further observations at the end of the chapter.
Verse 23. Beheld your devotions] ×462aºzara,
the objects of your worship; the different images
of their göds which they held in religious venera-
tion, sacrificial instruments, altars, &c. &c
To THE UNKNowN God..] ATNOCTO eBo. That
there was an altar at Athens thus inscribed, we
cannot doubt, after such a testimony; though St.
Jerom 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 pluribus Diis indigebat
ignotis, "sed uno tantùm ignoto Deo, singulari
verbo usus est. Epist. ad JMagn. This is a most
foolish saying: had Paul done so, how much
would such a begging of the question have preju-
diced his defence in the minds of his intelligent
judges CEcumenius intimates that St. Paul does
not give the whole of the inscription, which this
famous altar bore ; and which, he says, was the
following, eactº Aatac, kz, Evpornº, kz, Auévnº,
© tº a y vo sº, kat #ayº. To the Gods of Asia,
and Europe, and Africa: To THE UNKNowN and
strange God. Several eminent men suppose that
this winknown God was the God of the Jews ; and
as his name nin, was considered by the Jews as
ineffable, the ee of ayy & so c, may be considered
as the anonymous god, º, god whose name was
r 75
b Or, gods that ye worship. 2 Thess. 2. 4.—c Ch. 14. 15.
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. xiii. p. 769, uses this form of an oath: whºroy
eywasow row av Adayats, I swear by the UNKNowN
GoD at ATHENs. And again, cap. xxix. 180.
hºsts 3% roy ey Abhyats a y y o so y eqeupovarez, zai
zrpookvyna &vºres X etpots eig ovpavoy swºretva wºre; rovira,
evzapus-no oagy at Karaśuoffeyres, &c. we have found
out the UNKNowN god at ATHENs—and worship-
ped him with our hands stretched wp to heaven ;
and we will give thanks unto him, as being thought
worthy to be º to this power. Bp. Pearce
properly 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 2 Philo-
stratus, in vit. Apollon. vi. 3. notices the same
thing, though he appears to refer to several altars
thus inscribed: zal ravara. A 9 n v h a t ov was a y va-
s-ov Oe a y Gaº, o iépuytrett, And this at ATHENs,
where there are ALTARs even to the UNKNowN
Gods. Pausanias in Attic. cap. i. p. 4. edit.
Kuhn, says, that at Athens, there are Gaºzou Osov
row' ovog, ºokévoy ayvostoy, altars of gods which
are called, The UNKNowN ones. JMinutius Felix:
says of the Romans, aras extruunt etiam ignotis
numinibus. “They even build altars to UNKNowN
DIvin ITIES.” And Tertullian, contra Marcion,
says, Invenio planè Diis ignotis aras prostituas;
sed Attica idolatria est. “I 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 suppose, that on
each, or upon some one of them, the inscription
ayyosº Geº, To the unknown god, was actually
found. The thing had subsisted long, and had
got from Athens to Rome in the days of Tertullian
and JMinutius Felix. See Bp. Pearce and Dr.
Cudworth, to whose researches this note is much
indebted.
Whom therefore ye ignorantly worship] There
is here a fine paranomasia, or play on the words.
The apostle tells them, that (on their system) they
were a very religious people—that they had an
altar inscribed a yogº ©aq, to the unknown God:
him therefore, says he, whom ayyogyras, ye un-
knowingly 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, that his God was that God,
whose nature and operations he now proceeded
to declare. By this fine turn he eluded the force
of that law which made it a capital offence to in-
troduce 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 ex-
plaining 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
*
*
and shows that God is
A. M. cit. 1958, things therein, seeing that he
º o; * is a #. of heaven and earth
sºvitz. Waweli in notin temples made
with hands; -
25 Neither is worshipped with men's
hands, “as though he needed any thing,
seeing "he giveth to all life, and breath,
and all things; .
26 And hath made of one blood all na-
CHAP.
XVII. the author of all things.
tions of men for to dwell on all A. M. cir. 4058.
the face of the earth; and hath *6.
determined the times afore ap- ºr cºur*
pointed, and the “bounds of their habi-
tation; - -
27 * That they should seek the Lord, if
haply they might feel after him, and find
him, though he be not far from every
one of us:
a Matt. 11. 25.-b Ch. 7. 48.-c Psa. 50. 8– Gen. 2. 7. Numb.
16. 22. Job 12. 10. & 27. S. & 33. 4. Isai. 42. 5. & 57. 16.
Zech. 12. 1.-e Deut. 32, 8.—f Rom. 1. 20.-g Ch. 14. 17.
not made by God, but was the effect of a fortui-
tous concourse of atoms, yet this opinion was not
opular; and the Stoics held the contrary : St
#. assumes as an acknowledged 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 wor- |
shipped, which were shut up in their temples, could
not be this God, and must be less than the places
in which they were contained. This was a strong
decisive stroke against the whole system of the
Grecian idolatry. - .
Verse 25, JWeither 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
&ny 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 himself, gives
being, form, and life, to all creatures.
º 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 respira-
tion, by which this life is preserved : and though
breathing, or respiration be the act of the ani-
mal, yet the rvony, the faculty of breathing, and
extracting from the atmosphere what serves as a
pabulum of life, is given by the influence of God:
and the continued power thus to respire, and ex-
tract that pure ozygen gas, which is so evident a
support of animal life, is as much the continued
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 ra ºray+2, 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 GoD, but for the use of his crea-
tures; he needs nothing that 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, JEthiopic, Vulgate,
Itala, Clement, and Bede, the word aiwaroº, blood,
is omitted. He hath made of one (meaning Adam
all nations of men; but alºa, blood, is often use
by the best writers, for race, stock, kindred, so
Homer, Iliad vi. ver. 211.
Tcturmg rr 0. Yévéhs ‘re x at aſparros evX,0Azczt ££y of f.
I glory in being of that same race and blood.
So Virgil, Fn. viii, ver, 142. says,
Sic genus amborum scindit se sanguine abuno.
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 man-
.* śī. Lucian ridicules this opinion, A9hvatoi pare
‘rove ºrgorov, aw8gazrove sº the Araruxn: cºyot?vvett,
*2827sp ra. Aazava. The Athenians say that the
jirst men sprung up in Attica, like radishes. Luc.
Philopseud. 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 blood-
shed, 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.
JAnd hath determined the times afore appointed]
Instead of reotarzykeygvº ka gove, the times afore
appointed, ABDE. and more than forty others,
with both the Syriac, all the Arabic, the Coptic,
JEthiopic, MS. Slavonian, Vulgate, and Itala,
read ºrgagºraya syevº wagovº, the appointed times.
The difference between the two words is this,
recºrazosiv signifies to place before others; but
zrg caraga ety, is to command, decree, appoint. The
zrgo a rºt a yºgvo kaugot, are the constituted or de-
creed times; that is, the times appointed by his
providence on which the several families should
go to those countries where his wisdom designed
they should dwell. See Gen. x. and see Pearce.
and Rosenmuller.
And the bounds of their habitation.] Every fa-
mily being appointed to a particular place, that
their posterity might possess it for the purposes.
for which infinite 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 their original in-
heritance; and thus the Canaanites were supplant-
ed by the Jews: the Jews by the Saracens; the
Saracens by the Turks; the Greeks by the Ro-
| mans; the Romans by the Goths and Vandals;
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 state-
ment. , God, who is infinitely great and self-suffi-
cient, has manifested himself as the maker of the
world, the creator, preserver, and governor of
men. He has assigned them their portion, and
dispensed to them their habitations, and the vari-
ous blessings of his providence to the end that
they should seek him in all his works.
eel after him] ºnx24ma stay &uroy, That they
might grope after him, as a person does his way,
who is blind or blindfolded. The Gentiles, who
had not a revelation, must grope after God, as
757
Paul continues .
A.M. cir. 4058. 28 For * in him we live, and
A. D. cir. 54. º
º, move, and have our being;
* 99X''': * * as certain also of your own
poets have said, For we are also his off-
spring.
29 Forasmuch then as we are the off.
spring of God, “we ought not to think
that the Godhead is like unto gold, or sil-
rhE ACTs.
his defence, and
ver, or stone, graven by art ºf
and man's device. ." An ū.
30 And "the times of this ig- ºr °CYº:
norance God winked at; but “now com-
mandeth all men every where to repent.
3 Because he hath appointed a day, in
the which "he will judge the world in righte-
ousness by that man whom he hath ordain-
a Col. 1. 17. Heb. 1. 3.-b Tit. 1. 12-c Isai. 40. 18.-d Ch. 14.
- - 16. Rom 3. 25.
I
the principle of spiritual life, that they might find
him to be a Spirit, and the source of all intellect-
ual happiness : and the apostle seems to state that
none need despair of finding this fountain of good-
ness, 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 ex-
istence: 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] . Kai ea Away, and we are:
we live in him, move in hºm, and are in him.
Without him we not only can do nothing : but
without him we are nothing. We are, i. e. we
eontinue 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 evil to any
man. He only withdraws his gracious presence
from him, and then he necessarily perisheth.”
This is philosophical and correct.
.4s certain also of your own poets] Probably he
means not only Jīrātus, in whose poem intituled
Phaenomena, the words quoted by St. Paul are to
be found litteratim, ‘rov. 2.2 g × 24 yeyo; ea Azgy; but
also Cleanthes, in whose him. to Jupiter, the
same words (Ex arov yap yºvo; eak, gy) occur. But
the sentiment is found in several others, being
very common among the more enlightened phi-
losophers. By saying your own poets, he does not
mean poets born at Athens, but merely Grecian
poets, Aratus and Cleanthes being chief.
We are also his offspring.] Tov )ap kai yºyos,
erasy. The Phaenomena of Aratus, in which
these words are found, hegins thus:
Ek Atos agzoaga-62, row ovdārore aváges sa'asy
Aggnºrov assai da Atos ºracoat &ey ayutau,
IIzzat 3" avágazroy a yogau aesºn de Gaxaq ra.
Kai Aiº evec" ravarz de Atos nex.g4/4262 ºra vºrºc'
TOT TAP KAl TENOX EX MEN - 3 3° nºruo: a y-
6eorola's - -
Aéâta a-ha alyst. x. +. A.
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 pow'r 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 tim'd culture, shall repay our toil, &c.
- GREEN.
Aratus was a Cilician, one of St. Paul’s own
countrymen, and with his writings St. Paul was
undoubtedly well acquainted, though he had flou-
rished about 300 years before that time.
‘Verse 29, Forasmuch ºn as we are the off-
75
e Luke 24. 47. Tit. 2 11, 12. 1 Pet. 1. 14. & 4. 3.-f Ch. 10. 42.
- Rom. 2. 16. & 14, 10.
ring of God, &c.] This inference of the apos-
tle was very strong and conclusive; and his argu-
ment runs thus: “If 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 intelli-
gent beings, HE, from whom we have derived that
being, must be living and intelligent. It is ne-
cessary also, that the object of religious worship
should be much more excellent, than the worship-
per; but a man is, by innumerable degrees, more
excellent than an image made out of gold, silver,
or stone; and yet, it would be impious to worship
a man : how much more so, to worship these ima-
ges 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 mer-
cifully overlooked those acts of idolatry, which
have disgraced the world and debased man : but
now, as he has condescended to give a fuller re-
velation of himself, he commands, as the sove-
reign, all men, every where, over every part of
his dominions, to repent, Azarayogly, to change their
views, designs, and practices; because he hath a
pointed a day in which he will judge the world in
righteousness; and as justice will then be done,
no sinner, no persevering idolater, shall escape
punishment. - •
The word wºregidaty, which we translate, to wink
at, signifies simply to look over; and seems to be
here used in the sense of passing by, not particu-
| larly noticing it. So God overlooked or passed
by the times of heathenish ignorance: as he had
not giver 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 overlook, or pass by their ig-
norance 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 inhabit-
ants of the earth are to be tried.' -
Whereof he hath given assurance] IItsºv ºra-
gaoxov rao ty, having given to all this indubitable
proof, that Jesus Christ shall judge the world, by
raising him from the dead. The sense of the ar-
gument is this: “Jesus Christ, whom we preach
as the Saviour of men, has repeatedly told his fol-
lowers that he would judge the world: and has
described to us, at large, the whole of the pro-
ceedings 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 doc-
some mock, at his doctrine :
*º. ed; whereof he hath * given as-
źo... surance unto all men, in that "he
Sir 99W" + hath raised him from the dead.
32 T And when they heard of the re-
surrection of the dead, some mocked :
and others said, We will hear thee again
of this matter.
CHAP.
XVII. but Dionysius and others believe.
.33 So Paul departed from A. M. cir:4032.
- A. D. cir. 54.
among them. - An Qlymp.
34 Howbeit, certain men cir, QCVIII.2.
clave unto him, and believed: among
the which was Dionysius the Areopagite,
and a woman named Damaris, and others
with them. -
a Or, offered faith.
trines 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 incontestable proof, that
he shall judge the world, according to his.own de-
claration.”
Verse 32. When they heard of the resurrection,
&c.] Paul undoubtedly had not finished his dis-
course : it is likely that he was about to have pro-
claimed salvation through Chiist crucified; but
on hearing of the resurrection of the body, the as:
sembly instantly broke up; the Epicureans mock-
ing, exxevačov, began to laugh, and the Stoics
saying they would take another opportunity to
hear him on that subject. And thus the assem-
bly 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 interrupt-
ed in a similar manner. See chap. vii. 54, and
the note 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 duc- ||
trimes 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 other-
wise we cannot tell. Humanly speaking, his con-
version must have been an acquisition of consi-
derable 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 exem-
plary conduct. In some of the Popish writers we
find a vast deal of groundless conjectures concern-
ing Dionysius, who they say, was first bishop of
Athens, and raised to that dignity by Paul him-
self; that he was a martyr for the truth; that
Damaris was his wife, &c. &c. concerning which
the judicious Calmet says, Tout cela est de pew
dº autorité. “All this has little foundation.”
1. In addition to what has been said in the notes
on this subject, I may add, the original word Ju-
*data ovgººgoº, from detoa, I fear, and 32 lawy, a
demon, signifies “greatly addicted to the wor-
ship of the invisible powers:” for as the word Jae-
Azov signifies either a good or evil spirit; and Jet-
go, 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 undoubtedl
St. Paul intended it should; and so doubtless his
audience understood him; for it would have been
very imprudent to have charged them with super-
ºtition, which must have been extremely irrita-
”3, in the very commencement of a discourse in
b Ch. 2. 24.
which he was to defend himself, and prove the
truth of the Christian religion. . He stated a fact,
acknowledged 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 uni-
versity of Greece. That here, philosophy, and
every thing relating to the worship of the gods
was taught; and that religious services to the dei-
ties must be abundant. Look at our own univer-
sities 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 learn-
ing 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
superstition signifies “unnecessary fears, or scru-
ples in religion; observance of unnecessary and
uncommanded rites or practices,”—JoBNson—it
cannot be said of those services which are found-
ed on the positive command of God, for the more
effectual help to religious feelings, or as a pre-
ventative of immoral practices. I consider the
Athenians, therefore, acting in conformity to their
own laws and religious institutions; and Paul
grants that they were much addicted to religious
performances: this he pays as a compliment, and
then takes occasion to show that their religion
was defective; they had not a right object of de-
votion ; 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 worshipped. As
they were greatly addicted to religious services,
and acknowledged that there was a Being to them
wnknown, and to whom they thought it necessar
to erect an altar; they must, consistently wi
their character as a religious people, and with
their own concession in the erection of 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 acknowledging their religious disposition, and
seizing the fact of the altar being inscribed to the
unknown God, assumed a right which not a philo-
sopher, orator, or judge, in the Areopagus could
dispute, of bringing the whole subject of Christi-
anity 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 rhetorical
prudence, is lost from the whole account, by our
translation, ye are in all things too superstitious,
thus causing the defendant to commence his dis-
** *
‘Observations on the religious
course with a charge which would have roused
the indignation 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 inter-
pretation of which I have laid so much stress, is
taken in a good sense, and signifies religious wor-
ship and reverence, I shall show, by several proofs :
some of which may be seen in Mr. Parkhurst,
under the word Asia'id'au/zovia, which Suidas ex-
plains by ava ageia regi roy estov, reverence towards
the Deity. And Hesychius, by pogo9sia, the fear
of God. “In this good sense, it is often used by
Diodorus Siculus. Herodotus says of Orpheus,
he led men, suc d'etatá2tº ovuzy, to be religious; and
exhorted them, tºrt to evosgeuy, to piety; where it is
manifest that Juquéau, ovuz, 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 calls the pagan reli-
gion, delaid auºzovac (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 fa-
vour by the Romans, as in Antiq. lib. xiv. cap.
10... s. 13, 14, 16, 18, 19.) but also where the his-
torian is expressing his own thoughts in his own
words: thus of king Manasseh, after his repent-
ance and restoration he says, so radačev zraa ºregº
avrov (€egy) ºrh, d's, audata o y & Xgha'82t, he en-
deavoured to behave in the Most RELIG ioUs man-
ner towards God.—Antiq. lib. x. cap. 3. s. 2.
And speaking of a riot that happened among the
Jews on occasion of a Roman soldier's burning.
the book of the law; he observes that the Jews
were drawn together on this occasion, rh Jugu-
data cytº, by their religion, as if it had been by
an engine; ogyayº rivu.-De Bell. lib. ii. cap. 12.
s. 2.” It would be easy to multiply examples of
this use of the word; but the reader may refer,
if necessary, to Wetstein, Pearce, and others.
3. That the Athenians were reputed in this re-
spect, a devout people, the following quotations
may prove.
39. edit. Kuhn, says, that the Athenians were not
only more humane, axxx was et Bacve eva'séety, but
more devout towards the gods; and again he says,
&haa rh swagyo, orous razov ºrt stagoy Eva egetz, Aze-
rasty, it appears plainly how much they cacceed
others in the worship of the gods ; and in cap.
xxiv. p. 56. he says, Aénya touc regua'a oregºv 'ri
rout ºxxous, ec ra. Baia est a rovëns, that the JAthent-
ans are abundantly more solicitous about divine
matters than others. And Josephus seals this tes-
timony by the assertion. Contr. Apion, ii. 10.
A899 alow: evatečss-arous row"Exxhvoy ºraytes Agyovo's;
every body says that the Athenians are the most re-
ligious 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 I have contended. -
4. In 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
ods. º Warburton denies that he was brought
efore 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 per-
mitted 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 ACTs.
Pausanias, in Attic. cap. xvii. p. ;
dispositions of the Athenians.
The truth, is, we have little more than the apos-
tle's ecordium; as he was evidently interrupted
in the prosecution of his defence. As to the sup-
position 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, Bp.
Pearce answers with his usual judgment and dis-
crimination. He observes : 1. “We are told that
one effect of his preaching was, that he converted
Dionysius the Areopagite, wer. 34.; and this seems
to show that he, who was a judge of that court,
was present; and if so, probably other judges
were present also. 2. If they who brought Paul
to Areopagus wanted only to satisfy their curio-
sity, they had an opportunity of doing that in the
market, mentioned, ver, 17. Why then did they
remove him to another place P 3. When it is said
that they brought Paul to Areopagus, it is said
that they took him, sºruxa 63%, ºvoi avºrov, or, rather,
they laid hold on him, as the Greek word is trans-
lated, Luke xxiii. 26. and chap. 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
i 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
soundness of his doctrine. -
Now we are told by Quinctilian, in Inst. Orat.
ii. 16. that Athenis actor movere affectus vetaba-
tur: the actor was forbidden to endeavour to ex-
cite the passions. And again, in vi. 1. that Athe-
nis movere etiam per praeconem prohibebatur ord-
tor: among the Athenians, the orator was prohi-
bited by the public crier to move the passions of
his auditory. And this is confirmed by Philo-
stratus in proëm. lib. i. de Vit. Sophist. ; and by
JAthenaeus, in his Deipnosoph. xiii. 6. If, there-
fore, 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 paint-
!ers have done all they could, when they represent
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 º
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
passion; yet, from these considerations, their pas-
sions would be strongly moved. And this is the
idea which the inimitable Raphael took up in his
celebrated Cartoon on this subject; and which his
best copier, Mr. Thomas Holloway, has not ºnly
engraved to the life, but has also described in lan:
guage only inferior to the Cartoon itself: and as it
affords no mean comment on the preceding dis-
course, my readers will be pleased to find it here.
By the Cartoons of Raphael, we are to under;
stand certain Scripture pieces painted by Raphael
d'Urbino, and now preserved in the palace ºf
Hampton-court. They are allowed to be chefs
760 -
Observations on Paul's
d'oeuvre in their kind. They have been often
engraved, but never so as to give an adequate re-
presentation 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
several years; and in which he has, for some time
ast, associated with liimself Messrs. Slann and
}. two excellent artists, who had formerly
been his own pupils. The Cartoon to which I
have referred, has been sometime finished, and
delivered to the subscribers; and with it that ele-
gant description, from which the following is a
copious extract:
* The eye no sooner glances on this celebrated
Cartoon, than it is immediately struck with the
commanding attitude of the speaker, and the va- |
rious emotions excited in his hearers. -
“The interest which the first appearance of
St. Paul at Athens had occasioned, was not cal-
culated to subside 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 particularly assailed him.
Antecedently to the scene described in the pic-
ture, among the various characters already en-
countered by the apostle, many, undoubtedly in
their speculations upon divine subjects, had often
imagined a sublimer religion than that commonly
acknowledged : such, therefore, would make it
their business to hear him again. Others, to
whom truth was of less value than the idle amuse-
ment of vain disquisition, 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 absurdi-
ties, 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 extremes of malignant prejudice and invinci-
ble bigotry.
“In the foreground, on the right, is Dionysius,
who is recorded to have embraced the new reli-
gion. With the utmost fervour in his counte-
nance, and with a kind of sympathetic action and
unconscious eagerness, he advances a step nearer.
His eye is fixed on the apostle; he longs to tell
him his conversion, already perhaps preceded by
conviction wrought in his mind by the reasonings
of the sacred teacher, on previous occasions in
the synagogue, and in the forum or market-place.
He appears not only touched with the doctrines |
he receives, but expresses an evident attachment |
to his instructer: he would become his host and
protector.
“This figure is altogether admirable.
gracefulness 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
fellow-believer. This is the only female in the
composition; 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, discover-
* degree of awe, the decorum and arrange-
Y te
OY,. I. *, 96
CHAP. XVII.
The
preaching in the Areopagus.
ment 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 towards the
ground; he is absorbed in reflection. In spite of
his stoicism, discomposure and perplexity invade
his soul, mixed with a degree of haughty mortifi
cation. -
“Sir Joshua Reynolds has observed, that “the
same idea is continued through the whole figure,
even to the drapery, which is so closely muſhed
about him, that even his hands are not seen ;’
and that, “ by this happy correspondence between
the expression of the countenance and the dis-
position of the parts, the figure appears to think
from head to foot.”
“Behind the Stoic are two young men, well
contrasted in expression: anger in the elder, and
in the other, youthful pride, half abashed, are
finely discriminated.
“Beyond, in the same continued half-circle
with the Stoic, is perhaps exhibited the most
astonishing contrast ever imagined; that of inezo-
rable sternness, and complete placidity.
“Of the two figures, the first is denominated a
Cynic, who, disappointed in his expectation of the
ridiculous 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 en-
gage to confute bin, or punish his temerity. His
eager impatience and irritation are not discover-
ed 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 dis-
composes the other. His hands, judiciously con-
cealed beneath beautiful drapery, show 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, min-
gled with delight derived from his eloquence. He
waits with an inclined head, in passive and se-
rene expectation. 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
discovers a degree of superciliousness with his
vexation ; his companion is more disgusted, and
In Ore IIMOTOSę.
“These, and the two young figures previously
described, are not introduced merely to fill up
the group; they may be intended as pupils to the
philosophers before them, though by some con-
sidered 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 pro-
duced conviction; but pride, vanity, or self-
interest, inpel him to dissemble. His finger, pla-
ced upon the upper lip, shows that he has imposed
silence upon himself.
“In 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
* 76t
Paul leaving Athens,
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.
“It seems as if the old philosopher in profile, on
the left, had offered some observations on the
apostle's address: and that he was eagerly listen-
ing to the reply of his sage friend, in whose fea-
tures we behold more of the spirit of mild philoso-
phy. 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
impetuosity of his age. His countenance ex-
presses disgust, approaching to horror. The
other young man turns his head round, as though
complaining of unreasonable 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 compression, in con-
º of the bent attitude, is equally execu-
ted; 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 back-ground.
“In the group placed behind the apostle, the
mind is astonished at the new character of com-
position. The finest light imaginable is thrown
upon the sitting figure; and as necessary a mass
of shade is cast upon the two others.
“It is difficult to ascertain what or whom Ra-
THE ACTS.
comes to Corinth,
phael meant by that corpulent and haughty per-
sonage wearing the cap. His expression, how-
ever, is evident: malice and vexation are depict-
ed in his countenance; his stride, and the action
of his hand, are characteristic of his tempera-
ment. -
“The figure standing behind is supposed to be
a magician. His dark hair and beard, which
seem to have been neglected, and the keen mys-
terious gaze of his eye, º, exhibit a mind
addicted to unusual studies. nder him, the
only remaining figure, is one who listens with
malignant attention, as though intending to report
everything. 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 communi-
cation. - -
“If this figure be considered with reference to
Dionysius, it may be remarked that Raphael has
not only contrasted his characters, but even the
two ends of his picture. By this means the great-
est possible force is given to the subject. At the
first survey, the subordinate contrasts may escape
the eye, but these greater oppositions must have
their effect. -
“When from this detailed display of the Car-
toon, the eye again glances over the whole sub-
ject, including the dignity of the architecture;
the propriety of the statue of Mars, which faces
his temple; the happy management of the land-
scape, with the two conversation figures; the re-
sult 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.
The Jews oppose and blas-
pheme; and he purposes to go to the Gentiles, 6. Justus, Crispus, and several of the Corinthians, believe,
7, 8.
months, 11.
Paul has a vision, by which he is greatly comforted, 9, 10. He continues there a year and sic
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.
Paul sails to Syria, and from thence to Ephesus, where he preaches, 18–20. He leaves Ephesus—goes
to Cesarea, visits Antioch, Galalia, and Phrygia, 21–23. Account of Apollos and his preaching, 24–28.
**** A FTER these things Paul
X; o; departed from Athens,
ºf ºil 3, and came to Corinth;
2 And found a certain Jew A. M. cir. 4058.
e º A. D. Clſ. 54.
named “Aquila, born in Pon-
An: Qlymp.
tus, lately come from Italy trºº
a 1 Cor. 1. 2. Roſa. 16. 3.
1 Cor. 16. 19. 2 Tim. 4. 19.
NOTES ON CHAPTER XVIII.
Verse 1. Paul departed from Athens] . How
long he staid here we cannot tell; it is probable
it could not be less than three months; but, find-
ing that the Gospel made little progress among
the Athenians, he resolved to go to Corinth.
CoRINTH was situated on the isthmus that con-
nects Peloponnesus to Attica; and was the capi-
tal of all Achaïa, or Peloponnesus. It was most
advantageously situated for trade; for, by its two
ports, the Lecheum and Cench rea, it commanded
the commerce both of the Ionian and JEgean 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 one of the most con-
siderable cities of Greece. Like other kingdoms
and states, it has undergone a variety of revolu-
tions; and now, under the government of the
Turks, is greatly reduced, its whole population
amounting only to between thirteen and fourteen
thousand souls. It is about ſorty-six miles east
of Athens, and three hundred and forty-two S. W.
of Constantinople. Its public buildings were very
superb; and there the order, called the Corin-
thian Order, in architecture, took its rise.
Verse 2. A certain Jew named Aquila) Some
have supposed that this Aquila was the same with
the Onkelos mentioned by the Jews. See the
article in Wolfius, Bibl. Hebr. Vol. II. p. 1147,
We have no evidence that this Jew and his wife
were at this time converted to the Christian re-
ligion. Their conversion was most likely the
fruit of St. Paul's lodging with them.—Pontus.
See the note on chap. ii. 9. . -
Claudius had commanded all Jews to depart
from Rome] This edict of the Roman emperor
is not mentioned by Josephus ; but it is probably
the same to which Suetonius, refers in his life of
Claudius; where he says, Judaeos, impulsore
- 762
CHAP.
Aº, with his wife Priscilla; (be-
An olymº cause that Claudius had com-
* Sºl' + manded all Jews to depart
from Rome:) and came unto them.
3 And because he was of the same craft,
he abode with them, “and wrought: for
by their occupation they were tent-ma-
kers.
Paul lodges and works with
XVIII. Aquila and Priscilla at Corinth.
4 * And he reasoned in the A. M. cir:4038,
- A. D. cir. 54.
Synagogue every Sabbath, and An olymp.
persuaded the Jews and the tº Cºllè
Greeks. * -- - -
5 And * when Silas and Timotheus
were come from Macedonia, Paul was
"pressed in the spirit, and testified to the
Jews that Jesus * was Christ.
• Ch. 20.34. 1 Cor. 4, 12. 1 Thess. 2, 9, 2 Thess. 8, 8.
. b Ch. 17. 2.
c Ch. 17. 14, 15.-d Job 32. 18. Ch. 17. 3. Ver. 28.
e Or, is the Christ.
Chresto, assidue tumultuantes, Romá expulit.
“He expelled the Jews from Rome, as they were
making continual insurrections, under their lead-
er 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 conse-
quence, Claudius thought proper to banish all
Jews from the city. But how could he intend
Christ, who was never at Rome 2 nor did any one
ever personate him in that city; and it is evident.
he could not refer to any spiritual influence ex-
erted by Christ on the minds of the people. In-
deed 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
disturbances which he occasioned, and for which,
it is likely, he suffered; and those of his nation were
expelled. 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 Ephe-
sus, ch. 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 pro-
cure him enough, “ by the brethren which came
to him there from Macedonia.” It appears that
the apostle had his lodging with Aquila and Pris-
cilla; and probably a portion of the profits of the
business, after his board was deducted. It was
evidently no reproach for a man, at that time, to
unite public teaching with an honest, useful trade.
And why should it be so now? may not a man
who has acquired a thorough knowledge of the
Gospel way of salvation, explain that way to his
less informed neighbours; though he be a tent-
maker, (what, perhaps we would call a house-car-
penter,) 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 2
How many of the clergy, and other ministers, are
farmers, graziers, school-masters, and sleeping
partners in different trades and commercial con-
cerns. 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
Panguage which you glory to have learned, and
which the mechanic has not, JMutato nomine, de
TE, fabula narratur.
There are different opinions concerning what
is meant here by the aunyorotoc, which we trans-
late 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 away orouoc was a sort of umbrella-
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 lig-
narius. Whatever it was, it was an honest, use-
ful calling ; and Paul got his bread by it.
Verse 4. He reasoned in the synagogue every
Sabbath]. 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.
.#nd persuaded the Jews and the Greeks.] Many,
both Jews and proselytes, were convinced of
the truth of his doctrine. Among bis converts
was Epenetus, the first fruit of his labour in
Achaia, Rom. xvi. 5. and the family of Stephanus
was the next ; and then Crispus and Caius, or
Gaius, all of whom the apostle himself baptized,
1 Cor. i. 14—16. See an ver. 8.
Verse 5. When Silas and Timotheus were come]
We have seen, ch. xvii. 13. that when Paul was
obliged to leave Berea, because of the persecution
raised up against him in that place, that he left
Silas and Timotheus behind; to whom he after-
ward 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 uncertain, 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 of the
church at Thessalonica; and it mus' have been
immediately after this that he wrote his first epis-
tle to that church, which is probably ºne first, in
order of time, of all his epistles. * - -
Paul was pressed in spirit] Xuyeux tºro rº rvau-
Awari, or he was constrained by the Spirit of God,
in an extraordinary manner, to testify to the Jews,
that Jesus was the Christ. Instead of rº rveu-
Azarı, in the Spirit, rq Aoyº, in the word or doc-
trine, is the reading of ABDE. three others; both
the Syriac, Coptic, Pulgate, 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 himself, together
with them, wholly to the word; i. e. he was fully
employed now that hººd their assistance in
Paul is comforted
A. M. cir. 4058. & a- or-
'º. 6 And when they opposed
Ānjoying themselves, and blasphemed,
cir. CCVIII.2.
"he shook his raiment, and
said unto them, “Your blood be upon your
own heads; " I am clean : * from hence
forth I will go unto the Gentiles. -
7 And he departed thence, and entered
into a certain man’s house, named Justus,
one that worshipped God, whose house
joined hard to the synagogue.
8 * And Crispus, the chief ruler of the
synagogue, believed on the Lord with all
a Ch. 18.45. 1 Pet. 4. 4.—b Neh. 5, 18. Matt. 10. 14. Ch. 18.
51.-c Lév. 20. 9, 11, 12. 2 Sam. 1. 16. Ezek. 13. 13. & 33. 4.—
d Ezek 3. 18, 19. & 33. 9. Ch. 20. 26.
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 rela-
ting io St. Paul, which was the consequence of the
coming of Silas and Timotheus; and that was
rather his 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 rº Aoyº, is the genuine reading,
there can be no doubt; avy six stro, which we trans-
late pressed, and which the Vulgate translates
instabat, Bp. Pearce thinks should be translated
wná cum illis instabat, he earnestly strove toge-
ther with them, ºrº Aoyº, in preaching the word.
The true sense is given by Calmet, Paul s'em-
ployoit à 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 : pro-
bably he died in Macedonia.
Verse 6. When they opposed] Arºtragoºgºvoy,
systematically 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 argument
against Jesus being the Messiah; but, having
made a covenant with unbelief, as soon as they
are pressed on this point, they rail and blaspheme.
—See the Tela ignea Satante, by Wagenseil.
He shook his raiment]. This was an action simi-
lar to that of shaking the dust off the feet : see
on Matt. x, 14. See a parallel act, and its sig-
nification, in Nehem. v. 13. ; also I shook My
LAP, and said, So shall God SHAKE every man
FROM His House and FROM his LABOUR ; even
thus shall he be sh:AKEN out and EMPTIED. St.
Paul's act on this occasion seems to have been
the same with this of Nehemiah ; and with 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
afterward.
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.
I am clean] Kg8apo: “yo, I am pure or inno-
cent of your death and ruin. I have proposed to
you the Gospel of Jesus Christ, the only mean by
which ye can be saved; and ye have utterly re-
jected it. I shall labour no more with you; and,
from henceforth, will 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
THE ACTS.
by a divine vision.
his house; and many of the A.M.cit. 4058.
º e º e A. D. cir. 54.
Corinthians hearing, believed
An...Qlymp.
and were baptized. cir. CCVIII. 2.
9 || Then tº spake the Lord to Paul in
the night by a vision, Be 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 them.
e Ch. 18.46. & 28. 28.—f I Cor. 1. 14.—g Ch. 23. 11.-h Jer.
1. 18, 19. Matt. 28. 20.-i Gr. sat there.
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 apos-
tles came; and when they rejected them, the word
was sent to the Gentiles; see chap. xix. 8, 9.
Verse 7. And he departed 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 pro-
selyte of the gate. This person is called Titus,
and Titus Justus, in several MSS. and Versions.
Verse 8. Crispus the chief ruler of the syna-
§. This person held an office of consider-
able 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 law-
ful and unlawful, punish the refractory, excom-
municate the rebellious, solemnize marriages,
and issue divorces. It is likely, that on the con-
version of Crispus, Sosthenes was chosen to suc-
ceed him.
JMany of the Corinthians] Those to whom the
sacred historian refers were probably Gentiles;
and were the fruits of the apostle's labours, after
he had ceased to preach among the Jews.
Verse 9. Then spake the Lord to Paul by night
in 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 epis-
tle to these Corinthians, chap. ii. 3; I was with yow
in weakness, and in fear, and in much trembling.
Verse 10. JNo man shall set on thee] Kat ovd'ét;
erruðma eral arou, no man shall be permitted to lay
violent hands upon thee. It is very likely that
the Jews had conspired his death; and his pre-
servation was an act of the especial interposition
of divine Providence.
I have much people in this city] Ev tº roast
Tzvºry, 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 em-
brace my Gospel as soon as thou shalt declare it
unto them.
Verse 11. He continued there a year and sir
months.] He was now confident that he was under

He is brought before
A.M. cir. 4059. 12 || And when Gallio was
*ē; the deputy of Achaia, the Jews
tº gº!!º made insurrection with one
accord 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
CHAP.
XV III.
open his mouth, Gallio said A. M.
| unto the Jews, *If it were a º
| matter of yº or wicke
ews, reason would that
the judgment seat of Gallio.
cir. 4059.
. cir. 55.
º Olymp.
d Cir. CCVIII. 3.
|.
lewdness, O ye
I should bear with you : -
15 But if it be a question of words and
|names, and of your law, look ye to it;
for I will be no judge of such matters.
|

a Ch. 28. 29 &
the especial protection of God; and therefore con-
tinued teaching the word, roy Aoyoy, 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.
says, that the Romans were accustomed to send
a governor into that country, and that they called
him the governor of Achaid, not of Greece; be-
cause the Achaeans, when they subdued Greece,
were the leaders in all the Grecian affairs : see:
also Suetonius, in his life of Claudius, cap. xxv.
and Dio Cassius, lx. 24. Edit. Reimari.
Deputy] Avºurarevoy'roc, serving the office of
Aw8vraºros, or deputy : see the note on chap. xiii.
ver. 7. - -
Gallio] This deputy, or proconsul, was eldest
brother to the celebrated Lucius Annaeus Seneca,
the Stoic philosopher, preceptor of Nero, and
his
who is so well known among the learned b
works. The name of Gallio was at first JMar-
cus Annaeus Novatus; but, having been adopted
in the family of Gallio, he took the name of Lw-
cius Junius Gallio. . He, and Annaeus Mela his
brother, father of the poet Lucan, shared in the
disgrace of their brother Seneca; and by this ty-
rant, 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 Irá.
Seneca describes him as a man of the most ami-
able mind and manners: “Quem memo non pa-
rum amat, etiam qui amare plus non potest; ne-
Ino mortalium unitam dulcis est, quam hic omni-
bus: cum interim tanta naturalis boni vis est,
uti artem simulationemgue non redoleat:” vide
Senec. Praefat. ad Natural, Quaest. 4. He was
of the sweetest disposition, affable to all, and be-
loved by every man.
.Statius, Sylvar. lib. ii. 7. ver. 30, ode on the
birth day of Lucan, says not a little in his favour,
in a very few words: -
IAucanum, potes imputare terris;
Hoc plus quam Senecam dedisse mundo,
•Aut dulcem generásse Gallionem.
“You may consider nature as having made
#. efforts in producing Lucan ; than it has
one in producing Seneca, or even the amiable
GALLto.”
And brought him to the judgment seat]. They
had no power to punish any person in the Roman
provinces; and therefore were obliged to bring
their complaint before the Roman governor. The
Powers that be are ordained of God:—Had the
ausanias, in JAttic. vii. 16.
25. 11, 19.
Jews possessed the power here, Paul had been
put to death !
Verse 13. Persuadeth men to worship God con-
trary to the law] This accusation was very in-
sidious. 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 in-
tended to accuse Paul of acting 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 about to open his
mouth] He was about to enter on his defence;
but Gallio perceiving that the prosecution was
through envy and malice, would not put Paul to
any further trouble, but determined the matter
as follows.
If it were a matter of wrong] . Adukhºwa, of in-
justice; any thing contrary to the rights of the
subject. -
Or wicked lewdness] Paducupyhºº, ºr oyngow, de-
structive mischief. (See the note on chap. xiii. 10.
where the word is explained.) Something by
which the subject is grievously wronged; were it
any crime against society, or against the state;
#. would that I should bear with you..] Kara.
Aoyov av hyeo XoAzhy Jºoy, according to reason, or
the merit of the case, I should patiently hear you.
Verse 15. But if it be a question of words] II.sgs
Aoyov, concerning doctrine, and names, whether
the person called Jesus be the person you call the
JMessiah—And of your law, any particular nicety
concerning that law which is peculiar to your-
selves—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 be-
coming the acknowledged meekness, gentleness,
and benevolence of this amiable man. He con-
cluded that the state had no right to control any
mauſ's religious opinion; that was between the
object 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 ru-
lers of the people in every country, acted as this
sensible and benevolent Roman, laws against li-
berty of conscience, concerning religious persecu-
tion, would not be found to be, as they now are,
blots and disgraces on the statute-books of almost
all the civilized nations of Europe,
765
rhE
A.M.cit. º. 16 And he drave them from
A. D. cir. 55. •
An olymſ the judgment seat. .
**** 17 Then all the Greeks took
* Sosthenes, the chief ruler of the syna-
Sosthenes is beat
ACTS. before the judgment seat.
gogue, and beat him before the ºººº.
judgment seat. And "Gallio º
cared for none of those things. *S**
18 T And Paul after this tarried there
a 1 Cor. 1, 1.
b See Wer, 14.
Verse 16. And he drave them from the judg-
ment seat..] He saw that their accusation was both
frivolous and vexatious, and he ordered them to
depart, and the assembly to disperse. The word
azruxa a sy, 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 au-
thoritative dismission. -
... Verse 17. Then all the Greeks took Sosthenes]
As this man is termed the chief ruler of the syna-
gogue, 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 Christi-
anity, 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 him,
when they found that the proconsul would not sup-
port them in their opposition to Paul. -
But why should the Greeks beat Sosthenes? I
have in the above note proceeded on the supposi-
tion, that this outrage was committed by the Jews;
and my reason for it is this: "Ot 'Exxhvaz, 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, Chrysos-
tom, and Bede. Instead of ‘On ‘Exxnvec, three
MSS. one of the eleventh and two of the thir-
teenth century, have ‘Isáalou, 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 ‘Exxhyst, Greeks, be
the true reading,) that these Hellenes were Jews,
born in a Greek country, and speaking the Greek
language. -
JAnd Gallio cared for none of those things.] Kat
cvá'ay rov'roy rºº Taxatovt ep, axey. And Gallio did
hot concern himself, did not intermeddle with any
of these things. As he found that it was a busi-
mess that concerned 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 despica-
ble 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 entertain-
ed. It is not very likely, however, that Gallio saw
this outrage; for, though it was before the judg-
ment 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 lictors, and would
not interfere.
The conduct of Gallio has been, in this case,
greatly censured; and I think with manifest in-
justice. In the business brought before his tribu-
nal, 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
#. the state was not implicated. He therefore re-
used to make the subject a matter of legal discus-
sion. Nay, he went much further; 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 free discussion and teaching of mat-
ters which concerned the rights of conscience in
things pertaining to the worship of the gods. As
to his not preventing the tumult which took place,
we may say, if he did see it, which is not quite
evident, that he well knew that this could rise to
no serious amount; and the lictors, and other mi-
nor officers, were there in sufficient force to pre-
vent any serious riot; and it was their business te
see that the public peace was not broken: besides,
as a heathen, he might have no objection to per-
mit this people to pursue a line of conduct by
which they were sure to bring themselves and
their religion into contempt. These wicked Jews
could not disprove the apostle's doctrine, either
by argument or Scripture; and they had recourse
to manual logic, which was an indisputable proof
of the badness of their own cause, and the strength
of that of their opponents.
But in consequence of this conduct, Gallio has
been represented as a man perfectly careless and
wnconcerned about religion in general; and there-
ſore has been considered as a proper type, or re-
presentative, of even professed Christians, who are
hot decided in their religious opinions or conduct.
As a heathen, Gallio certainly was careless about
Both Judaism and Christianity. The latter he had
probably never heard of but by the cause now
before his judgment seat; and, from any thing
he could see of the other, through the medium of
its professors, he certainly could entertain no fa-
vourable opinion of it; therefore, in neither case
was he to blame. But the words, cared for none
of these things, are both misunderstood and mis-
applied: we have already seen that they only
mean that he would not intermeddle in a con-
troversy which did not belong to his province;
and sufficient reasons have been alleged why he
should act as he did. It is granted that many
preachers take this for a text, and preach useful
sermons for the conviction of the undecided and
lukewarm ; and it is to be deplored that there are
so many undecided and careless people in the
world; and especially in reference to what con-
cerns their eternal interests. But is it not to be
lamented also, that there should be preachers of
God's holy word, who attempt to explain º €S
of Scripture which they do not understand? for he
who preaches on Gallio cared for none of those
things, in the way in which the passage has,
through mismanagement, been popularly under-
stood, either does not understand it; or he wil-
fully perverts the meaning. -
Verse 18. And Paul—iarried there yet a good
while] The persecuting Jews plainly saw, from;
the manner in which the proconsul had conducted
766 t
Paul preaches at Ephesus, and CHAP.
A; Meir. 1950. yet a good while; and then
A. D. cir. 56. e - 4 s
An oijº took his leave of the brethren,
*** * and sailed thence into Syria,
and with him Priscilla and Aquila; ha-
ving "shorn his head in * Cenchrea: for
he had a vow. .
19 And he came to Ephesus, and left
them there: but he himself entered into
XVHI. purposes to go to Jerusalem,
the º, and reasoned Aº.
with the Jews. - An. Olymp.
20 When they desired him tº CCY'''."
to tarry longer time with them, he con-
sented not; *
21 But bade them farewell, saying, “I
must by all means keep this feast that
cometh in Jerusalem : but I will return
a Numb. 6. 18. Ch. 21. 24.
b Rom, 16. 1.-c Ch. 19. 21. & 20. 16.
this business, that they could have no hope of
raising a state persecution against the apostles;
and the laws provided so amply for the personal
safety of every Roman citizen, that they were
afraid to proceed any further in their violence.
It could not be unknown, that Paul was possessed
of the right of Roman citizenship; and therefore
his person was sacred, as long as he did nothing
contrary to the laws.
It is probable that at this time Paul staid, on
the whole, at Corinth, about two years.
Having shorn his head in Cench rea] But who
was it that shore his head 2 Paul or Aquila 2
Some think the latter, who had bound himself by
the Nazarite vow, probably before he became a
Christian : and, being under that vow, his con-
science would not permit him to disregard it.
There is nothing in the text that absolutely obli-
ges us to understand this action as belonging to
St. Paul. It seems to have been the act of Aquila
alone; and therefore both Paul and Priscilla are
mentioned before Aquila; and it is natural to re-
fer the vow to the latter. Yet there are certainly
some weighty reasons why the vow should be re-
ferred to St. Paul, and not to Aquila; and inter-
preters are greatly divided on the subject. Chry-
sostom, Isidore of Seville, Grotius, Hammond,
Zegerus, Erasmus, Baronius, Pearce, Wesley,
and others, refer the vow to Aquila.-Jerom, Jºlu-
gustin, Bede, Calmet, Dodd, Rosenmuller, and
others, refer it to St. Paul. . Each party has its
strong reasons—the matter is doubtful—the bare
letter of the text determines nothing; yet I can-
not help leaning to the latter opinion. Perhaps it
was from feeling the difficulty of deciding which
was under the vow, that the Ethiopic, and two
Jatin versions, instead of xsigzaeyos, having sha-
ved, in the singular, appear to have read were 2-
Azévot, they shaved; and thus put both Paul and
.Aquila under the vow. -
Cench rea—this was a port on the east side of
the Isthmus of Corinth, opposite to the Lecheum,
which was the other port on the west. And it is
likely that it was at Cench rea that St. Paul took
shipping for Syria, as it would be more convenient
for him, and a shorter passage, to embark at Cen-
chrea, in order to go by the AEgean Sea to Syria;
than to embark at the Lecheum, and sail down
into the Mediterranean.
Verse 19. He came to Ephesus] Where it ap-
pears he spent but one Sabbath. It is supposed
that Paul left Aquila and Priscilla at this place,
and that he went on alone to Jerusalem; for it is
certain that they were at Ephesus when Apollos
arrived there. See verses 24 and 26.
EPHESUs was, at the time in which St. Paul
visited it, one of the most flourishing cities of Asia
Minor. It was situated in that part anciently
called Ionia, but now JNatolia : it abounded with
the most eminent orators, philosophers, &c. in the
Wºrld;, and was adorned with the most splen-
did buildings. Here was that famous temple of
| rusalem on that occasion.
Diana, reputed one of the seven wonders of the
world. -
This city is now under dominion of the Turks,
and is in a state of almost entire ruin. The tem-
ple of Minerva, which had long served as a Chris-
tian church, is now so completely ruined, that its
site cannot be easily determined; though some
ruins of the walls are still standing, with five or
six marble columns forty feet in length and seven
in diameter, all of one piece. It still has a good
harbour, and is about forty miles from Smyrna.
In Chandler's Travels in Asia Minor, some curi-
ous information is given concerning this once
eminent city. His account concludes thus: “The
Ephesians are now a few Greek peasants, living
in extreme wretchedness, dependence, and in-
sensibility : the representatives of an illustrious
people, and inhabiting the wrecks of their great-
ness : some beneath the vaults of the stadium,
once the crowded scene of their diversions: and
some live by the abrupt precipice, in the sepul-
chres which received the ashes of their ancestors.
Such are the present citizens of Ephesus; and
such is the condition to which that renowned city
has been gradually reduced. . Its streets are ob-
scured and overgrown : a herd of goats was driven
to it for shelter from the sun at noon; and a noisy
flight of crows, from the quarries, seemed to in-
sult its silence. . We heard the partridge call in
the area of the theatre, and of the stadium. The
glorious pomp of its heathen worship is no longer
remembered; and Christianity, which was there
nursed by apostles, and fostered by general coun-
cils, until it increased to fulness of stature, barely
lingers on, in an existence hardly visible.” Tra-
vels in Asia JMinor, p. 130. Readerſ this city
was once the capital of Asia Minor; and its ruins
alone prove that it has existed : and in it was one
of those seven churches, to which a letter was ex-
pressly dictated by Jesus Christ himself! Ephe-
sus is properly no more and the church of
Ephesus is blotted out of the map of Christianity.
Be silent, and adore.
Verse 21. I must—keep this feast] Most likely
the pass-over, at which he wished to attend for
the purpose of seeing many of his friends; and
having the most favourable opportunity to preach
the Gospel to thousands who would attend at Je-
The whole of this
clause, I must by all means keep this feast that
cometh in Jerusalem, is wanting in ABE. six
others; with the Coptic, Ethiopic, Armenian, and
Pulgate. Griesbach leaves it in the text, with
the mark of doubtfulness; and Professor White
in his Criseos says, probabiliter delenda. With-
out this clause the verse will read thus; But he
bade them farewell, saying, I will return again.
unto you, if God will. And this he did before
the expiration of that same year, chap. xix. 1.
and spent three years with them, chap. xx. 31.
extending and establishing the church at that
place. -
- 767
Paul lands at Cesarea,
A. Mºir:40% again unto you, * if God will.
A. ID. cir. 56. - gº - :
... 6. And he sailed from Ephesus.
cir. CCVIII.4.
church, he went down to Antioch.
23 And after he had spent some time
there, he departed, and went over all the
country of "Galatia and Phrygia in order,
° strengthening all the disciples.
THE ACTS.
22 And when he had landed.
at Cesarea, and gone up, and saluted the
and goes over Galatia, &c.
24 || "And a certain Jew *.*.*.
named Apollos, born at Alex- º
andria, an eloquent man, and * ****
mighty in the Scriptures, came to Ephesus.
|| 25. This man was instructed in the way
of the Lord; and being “fervent in the
spirit, he spake and taught diligently the
things of the Lord, knowing only the
baptism of John. - . .
* I Cor. 4, 19. Hebr. G. s. James 4, 15.-bgal. 1.2 & 4. 14.
c Ch. 14. 22. & 15. 32, 41.
di Cor. 1, 12 & 3, 5, 6, & 4, 6, Tit. s. 13.-e Rom. 12, 11.
f Ch. 19. 3.
Verse 22. Landed at Cesarea] This must have
been Cesarea in Palestine. .
Gone up] To Jerusalem, though the name is
not mentioned; but this is a common form of
speech in the evangelists, Jerusalem being always
meant when this expression is used; for the word
avačauyo, to go up, is often used absolutely, to sig-
nify to go to Jerusalem: e. g., Go ye UP to this
feast—I go not Up yet, John vii. 8... but when his
brethren were Gone UP, then went he also UP unto
the feast, ver, 10. There were certain Greeks—
that cAME UP to worship, John xii. 20. St. Paul
himself uses a similar form of expression, There
are yet but twelve days since I wenT UP to Jeru-
salem for to worship, Acts xxiv. 11.
Saluted the churchl That is, the church at Je-
rusalem, called emphatically THE CHURCH, be-
cause it was the FIRST church: the MoT11 FR, or
APostolic church. : and from it all other Chris-
tian churches proceeded; those in Galatia, Phi-
lippi, Thessalonica, Corinth, Ephesus, Rome, &c.
herefore, even this last, was only a daughter
church, when in its purest state. -
JVerit down to Antioch..] That is, Antioch in
Syria, as the word is generally to be understood
when without addition; so Cesarea, is always to
be understood Cesarea in Palestine, when without
the addition of Philippi. - -
Verse 23. Went over all the country of Galatia
and Phrygia] Both were provinces of Asia Minor:
see on chap. ii. 10. . .
In order.] KaBežns, a word peculiar to St. Luke:
see his Gospel, chap. i. 3. viii. 1. and his history
of the Acts, chap. iii. 24. xi. 4. and the place
above; the only places where this word occurs
in the New Testament. . It properly signifies, in
order, distinctly, particularly, from kara, accord-
ing to, and hān, order, as opposed to confusion, in-
distinctness, &c. If St. Paul went up to Jerusa-
lem at this time, which we are left to infer, for
Luke has not expressed it (ver. 22.) it was his
fourth journey thither; and this is generally sup-
posed to have been the twenty-first year after his
conversion. His first journey is mentioned chap.
ix. 26. his second, chap. xi. 30. histhird, chap. XV.4.
and his fourth, chap. xviii. 22, the place above.
Verse 24. A certain Jew named JApollos] One.
MS. with the Coptic and Armenian, call him
* Apelles; and the Coller Bezae, Apollonius. It is
strange that we should find a Jew, not only with
a Roman name, as Aquila, an eagle; but with the
name of one of the false gods, as JApollos or
.Apollo, in the text. Query : Whether the par
rents of this man were not originally Gentiles, but
converted to Judaism after their son Apollo (for
so we should write the word) had been born and
named. . . - . --
Born at Alexandria] This was a celebrated
city of Egypt, built by Álexander the Great, from
whom it took its name. It was seated on the
medium of John's ministry.
Mediterranean Sea, between the Lake Mareotis,
and the beautiful harbour formed by the Isle of
Pharos, about twelve miles west of the Canopic
branch of the Nile, in lat. 31° 10' N. This city
was built under the direction of Dinocrates, the
celebrated architect of the temple of Diana at
Ephesus. It was in this city that Ptolemy Soter
founded the famous academy called the Musæum,
in which a society of learned men devoted them-
selves to philosophical studies. Some of the most
celebrated schools of antiquity flourished here;
and here was the Tower of Pharos, esteemed one
of the seven wonders of the world. Alexandria
was taken y the French, July 4, 1798, under the
command of Bonaparte; and was surrendered to
the English under General, now Lord Hutchin-
son, in 1801. And in consequence of the treaty
of peace between France and England, it was re-
stored to the Turks. Near this place was the
celebrated obelisk, called Cleopatra's JWeedle; and
the no less famous column, called Pompey's Pillar.
This city exhibits but very slender remains of its
ancient splendour. - - -
An eloquent man] Having strong rhetorical
powers; highly cultivated, no doubt, in the Alex-
andrian schools. - -
- º: in the Scriptures] Thoroughly acquaint-
ed with the law and the prophets; and well skilled
in the Jewish method of interpreting them. .
Verse 25. This man was instructed in the way
of the Lord] Karnxha syo; ; he was catechized,
initiated in the way, the doctrine of Jesus as the
Christ. - .
Being forwent in the spirit] Being full of zeal
to propagate the truth of God, he taught diligent-
ly, angléas, accurately, (so the word should be
translated,) the things of Christ as far as he could
know them through the ministry of John the Bap-
| tist; for it appears he knew nothing more of Christ.
than what John preached. Some suppose we
should read ovk, not, before angléac, correctly, or
accurately, because it is said that Aquila and Pris-
cilla expounded the way of the Lord anguéss-sgow,
more perfectly, rather more accurately; but of this
emendation there is not the slightest necessity;
for surely it is possible for a man to teach accu-
rately what he knows; and it is possible that
another, who possesses more information on the
subject than the former, may teach him more ac-
curately, or give him a larger portion of know-
ledge. Apollo knew the baptism of John ; but
he knew nothing further of Jesus Christ than that
baptism taught: but as far as he knew, he taught
accurately; Aquila and Priscilla were acquainted
with the whole doctrine of the Gospel: the doc-
trine of Christ dying for our sins, and rising again
for our justification; and in this they instructed
Apollo; and this was mare accurate information
than what he had before received, through the
- 768
Apollos is instructed by CHAP.
A.M. i. º. 26 And he began to speak
º; boldly in the synagogue :
* Cººt whom when Aquila and Pris-
cilla had heard, they took him unto them,
and expounded unto him the way of God
more perfectly. e
27 And when he was disposed to passin-
to Achaia, the brethren wrote, exhorting
a 1 Cor. 3. 6.—b Ch. 9. 22. & 17.3. & Ver, 5.
Verse 26. They took him unto them] This elo-
quent man and mighty in the Scriptures, who was
even a public teacher, was not ashamed to be in-
debted to the instructions of a Christian woman,
in matters that not only concerned his own salva-
tion, but also the work of the ministry, in which
he was engaged. It is disgraceful to a man to be
ignorant, when he may acquire wisdom; but it
is no disgrace to acquire wisdom from the mean-
est person or thing. The adage is good, Despise
not advice, even of the meanest: the gaggling of
geese preserved the Roman senate. -
Verse 27. When he was disposed to pass into
JAchaia] There is a very long and important
addition here in the Codea. Bezae of which the fol-
lowing is a translation : But certain Corinthians
who sojourned at Ephesus, and heard him, en-
treated him to pass over with them to their own
count Then, when he had given his consent, the
Ephesians wrote to the disciples at Corinth, thatthey
should receive this man. Who when he was come,
&c. The same addition is found in the latter Sy-
viac, and in the Itala Version, in the Codex Bezae.
Which had believed through grace.] These
words may either refer to Apollo, or to the peo-
le at Corinth. It was through grace that they
{. believed ; and it was through grace that Apol-
lo was enabled to help them much.
The words 312 the zaguroc, through grace, are
wanting in the Codex Bezae, the latter Syriac, the
Vulgate, one copy of the Itala, and in some of
the Fathers. But this omission might have been
the effect of carelessness, in the writers of those
copies from which the foregoing were taken: the
words convey the same idea that is expressed by
St. Paul, I Cor. iii. 6. Paul planted, and Apollo
watered; but God gave the increase. Though this
eminent man became the instrument of mightily
helping the believers in Corinth ; yet he was also
the innocent cause of a sort of schism among them.
For some, taken by his commanding eloquence,
began to range themselves on his side, and prefer
him to all other teachers. This evil St. Paul re-
prehends and corrects in his first epistle to the
Corinthians. St. Jerom says that Apollo became
bishop of Corinth.
Verse 28. He mightily convinced the Jews]. Ev-
royac Jiax arrhaeyxero, he vehemently confuted the
Jews; and that publicly, not in private conferen-
ces, but in his public preaching : showing by the
Scriptures of the Old Testament, which the Jews
received as divinely inspired, that Jesus, who had
lately appeared among them, and whom they had
crucified, was the Christ, the promised Messiah,
and that there was salvation in none other: and
that they must receive him as the JMessiah, in or-
der to escape the wrath to come. This they re-
fused to do: and we know the consequence.
Their city was sacked, their temple burnt, their
whole civil and religious polity subverted, more
than a million of themselves killed, and the rest
scattered over the face of the earth.
VoI. I. ( 97 )
XVIII. Aquila and Priscilla.
the disciples to receive him : *.*.*.
- • . Clſ, º
| who, when he was come, X. oºm.
* helped them much, which six cevitt
had believed through grace:
28 For he mightily convinced the Jews,
and that publicly, "showing by the Scrip-
tures that Jesus * was Christ. r
c Or, is the Christ.
1. The Christian religion did not hide itself in
corners and obscure places at first, in order, pri-
vately, to get strength, before it dared to show it-
self publicly. Error, conscious of its weakness,
and that its pretensions cannot bear examination,
is obliged to observe such a cautious procedure.
With what caution, circumspection, and privacy,
did JMohammed propose his new religion : 62
formed a party by little and little, in the most pri-
vate manner, before he ventured to exhibit his
pretensions openly. Not so Christianity; it show-
ed itself in the most public manner, not only in the
teaching of Christ, but also in that of the apostles.
Even after the crucifixion of our Lord, the apos-
tles and believers went to the temple, the most
public place; and in the most public manner taught
and worked miracles. JERUs ALEM, the seat of
the doctors, the judge of religion, was the first
place, in which, by the command of their Lord,
the disciplespreached Christ crucified. They were
therefore not afraid to have their cause tried by the
most rigid test of Scripture; and in the very place
too, where that Scripture was best understood.
2. When the same apostles carried this Gospel
to heathen countries, did they go to the villages
among the less informed, or comparatively igno-
rant Greeks, in order to form a party, and shield
themselves by getting the multitude on their side :
No! they went to Cesarea, to JAntioch, to Thessa-
(onica, to ATHENs, to CoRINTH, to EPHEsus; to
the very places where learning flourished most,
where sciences were best cultivated; where im-
posture was most likely to be detected, and where
the secular power existed in the most despotic
manner, and could at once have crushed them to
nothing, could they have been proved to be im-
postors : or had they not been under the imme-
diate protection of Heaven Hence it is evident,
that these holy men feared no rational investiga-
tion of their doctrines, for they taught them in the
face of the most celebrated schools in the uni-
Verse ! -
3. They preached Christ crucified in JERUsA-
LEM, where it was the most solemn interest of the
Jews to disprove their doctrine, that they might
exculpate themselves from the murder of Jesus
Christ. They preached the same Christ, and
the vanity of idolatry, in Athens, in Corinth, and
in Ephesus, where idolatry existed in the pleni-
tude of its power; and where all its interests re-
quired it to make the most desperate and formi-
dable stand against those innovators. What but
the fullest confidence of the truth of what they
preached, the fullest conviction of the divinity of
their doctrine, and the supernatural influence of
God upon their souls, could ever have induced
these men to preach Christ crucified, either at
Jerusalem or at Athens 2 I scruple not to assert,
that the bold, public manner in which the apostles
preached the Gospel among the Jews and Greeks,
is a most incontestable proof of the conviction
they had of its truth : and the success with which
769 -
The disciples at Ephesus who
they were favoured, is a demonstration that what
they preached as truth, God proved to be truth,
by stretching forth his hand to heal; and causing
signs and wonders to be wrought in the name of
the holy child Jesus. This is an additional proof
of the sincerity of the apostles, and of the truth of
Christianity. If Paul and Peter, Barnabas and Si-
las, had nothad the fullest persuasion that theirdoc-
trine was of God, they would never have ventured
to propose it before the sanhedrim in JERUSA-
LEM ; the literati of CoRINTH; and the Stoics, and
inexorable judges of the †† at ATHENs.
4. We may be surprised to find that even among
the Jews, as well as the Gentiles, there were per-
sons who used curious arts. Those were inexcu-
sable; these were to be pitied. Blind as every
THE ACTs, had not received the Holy Ghost.
man is by nature, yet he is conscious that with-
out supernatural assistance he can neither secure
the good he needs, nor avoid the evil he fears;
therefore he endeavours to associate to himself
the influence of supernatural agents, in order to
preserve him in safety, and make him happy.
Thus forsaking and forgetting the fountain of
º water, he hews out to himself cisterns that
can hold no water. The existence of magical
arts and incantations, whether real or pretended,
prove the general belief of the existence of a spi-
ritual world, and man's consciousness of his own
| weakness, and his need of supernatural help.
When shall the eye be directed solely to HIM
from whom alone true help can come, by whom
I evil is banished, and happiness restored :
CHAPTER XIX.
Paul, coming to Ephesus, finds certain disciples who had not received the gift of the Holy Ghost, knowing
only the baptism of John, but receive it through the imposition of his hands, 1–7. He preaches for three
months in the synagogues, 8. JMany being hardened, he leaves the synagogues, and teaches daily in the
school of Tyrannus for two years, 9, 10. He works many miracles, 1 1, 12. Account of the vagabond exor-
cist Jews, and the seven sons of Sceva, 13–17. JMany are converted, and burn their magical books, 18–
20. Paul purposes to pass through JMacedonia, and Achaia, to go to Jerusalem, and afterward to Rome;
but having sent Timotheus and Erastus to JMacedonia, continues a little longer in Asia, 21, 22. Deme-
trius, a silversmith of Ephesus, raises an uproar against Pawl, which, after some tumultuous proceedings,
is appeased by the town-clerk, 23–41.
- ND it came to pass, that
º º: while "Apollos was at
* 99Wukt Corinth, Paul having passed
through the "upper coasts, came to Ephe-
sus: and finding certain disciples,
2. He said unto them, Haveye 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.
A. M. cir. 4060.
3 And he said unto them, A. M. cir. 4960.
Unto what then were ye bap. º.
tized And they said, "Unto sº. Cºltſ. “
John’s baptism. . -
4 Then said Paul, “John verily bapti-
zed with the baptism of repentance, say-
ing unto the people, that they should be-
lieve on him which should come after
him, that is, on Christ Jesus.
a cor. 1.12. & s. 5, 6–b Mac. 3.87. & 6, 1–6 Ch. 8, 16.
See 1 Sam. 3. 7. -
d Ch. 18. 25.—e Matt. 3. 11. John I. 15, 27, 30. Ch. 1. 5. & 1 i.
16. & 13. 24, 25.
NOTES ON CHAPTK. R. XIX.
Verse 1. And it came to pass—while Apollos
was at Corinth] The Codex Bezae begins this
chapter differently, But when Paul was desirous,
according to his own counsel, to go to Jerusalem,
the Spirit commanded him to return into Asia:
then, passing through the upper parts, he came to
Ephesus. This addition is also found in the flatin
or Itala part of the same MS. and in the margin
of the latter Syriac.
Paul having ſº through the upper coasts]
That is, through those parts of Asia Minor that
lay eastward of Ephesus, such as Galatia, Phry-
gia, and probably Lycaonia and Lydia: and it is
in reference to Ephesus that these are called the
wpper coasts. See their situation on the Map.
erse 2. Have ye received 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 recei-
ved his baptism, believing in the coming Christ,
whom John had proclaimed; but it appears that
till this time they had got no further instruction in
the Christian religion. Paul, perceiving this,
asked them if they had received the Holy Ghost
since they believed P. For it was the common
privilege of the disciples of Christ to receive not
only the ordinary graces, but also the extraordi-
nary gifts of the Holy Spirit; and thus the disci-
ples of Christ differed from those of John, and of
all others. John baptized with water; Jesus bap-
tized 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 en-
lightens their minds, and convinces of sin, righ-
teousness, and judgment; quickens 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 Spirit, whatever their profession may be,
know nothing better than John's baptism: good,
excellent in its kind, but ineffectual to the salva-
tion of those who live under the meridian of Chris-
tianity. *
We have not so much as heard whether, &c.]
That is, they had not heard that there were par-
ticular 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, or received
by any one. _
Verse 4. That they should believe on him which
should come after] John baptized them with the
baptism of repentance; this was common to all
the baptisms administered by the Jews to prose-
lytes; but telling them that they should believe
on him who was coming, was peculiar to John's
baptism. -
Paul preaches in the school of
5 When they heard this, they
Å. o.º. were baptized “in the name of
** ***.* the Lord Jesus.
6 And when Paul had "laid his hands
upon them, the Holy Ghost came on them;
and “they spake with tongues, and pro-
hesied.
7 And all the men were about twelve.
8 Tſ "And he went into the synagogue,
and spake boldly for the space of three
months, disputing and persuading the
things “ concerning the kingdom of God.
A. M. cir. 4060.
A. D. cir. 56.
a Ch. 8. 16.—b Ch. 6. 6. & 8, 17.—c Ch. 2. 4. & 10.46.—d Ch. 17.
2. & 18. 4.—e Ch. 1. S. & 28. 23.
Verse 5. When they heard this, &c.] As there
is no evidence in the New Testament of persons
being rebaptized, unless this be one; many criti-
cisms have been hazarded to prove that these
H. were not rebaptized. I see no need of this.
o be a Christian, a man must be baptized in the
Christian faith: these persons had not been bap-
tized into that faith, and therefore were not Chris-
tians: they felt this, and were immediately bap-
tized 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
baptized 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 per-
formed,” I mean administered by sprinkling,
washing, or plunging, by or in water; the name
of the Father, Son, and Spirit, being invoked at
the time. Whoever has had this, has the essence
of baptism, as far as that can be conferred by
man ; and it matters not at what period of his †:
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 Tes-
tament, and tends to bring this sacred ordinance
into disrepute.
- yº 6. They spake with tongues, and prophe-
Jºë
ent hº ; and in those languages they taught
to the people the great doctrines of the Christian
religion; for this appears to be the meaning of the
word ºrgosºnºrévoy, prophesied, as it is used above.
Verse 8. Spake É ly—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] Atax:yoaeyo. was re-
8wy, holding conversations with them, in order to
persuade them of the truth of the doctrine of Christ.
Verse 9. When divers were hardened] Tºyºt,
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 bald
in our language, has too general a meaning for
this place. -
CHAP.
They received the miraculous gift of differ- |
XIX.
9 But when divers were A. M. cir. º
hardened, and believed not, º
but spake evil # of that way ºr ºt.
before the multitude, he departed from
them, and separated the disciples, dispu-
ting daily in the school of one Tyrannus.
10 And " this continued by the space of
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.
Tyrannus, and works miracles.
f2 Tim. 1. 15. 2 Pet. 2, 2. Jude 10–5 see ch: 9. 2. & 22.4. &
24. 14. Ver. 23.−h See Ch. 20. 31.-i Mark 16. 20. Ch. 14.3.
Behold the effect of the word of God : it is a
savour of life unto life, or death unto death, ac-
cording 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 hardened, for they refused to
believe, and they calumniated the doctrine; and
became Satan's preachers among the multi-
tude, to prejudice them against Christ and his
religion. - - -
Separated the disciples] Paul, and those con-
verted under his ministry, had doubtless been in
the habit of attending public worship in the syna-
gogue ; but on the persecuting conduct of these
Jews, he and his converts wholly withdrew from
the synagogue, and took a place for themselves :
and constantly afterward held their own meetings
at a school-room, which they hired no doubt for
the purpose. -
The school of one Tyrannus.] For axoan, the
school, one MS. has a vyayayh, the synagogue; and
for Tyrannus, some have Tyranios. 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 ºrvpavyor,
tyrant, is taken in this sense: but this is a most
unlikely conjecture. It appears that the person
in question was a schoolmaster, and that he lent or
hired his room to the apostles; and that they
preached daily in it to as many, both Jews and
Gentiles, as chose to attend. It is very likely that
º: was a Jew, and was at least well affect-
ed 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.
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. -
JAll they—in Asia heard the word] Meaning
probably, the Proconsular Asia, for the extent of
which, see the note on chap. xvi. 6.
Jews and Greeks] For, although he ceased
preaching 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 villages; without which, how could all
JAsia 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]. Av-
vague re ou rac ruzova aº ; miracles of no ordinary
kind, i. e. extraordinatiºnale.
!
Account of the seven sons of Sceva, THE ACTS.
*.*.* 12 "So that from his body
* ... -º º *s * e
Anjoying were brought unto the sick,
cir. CCIX.1.
* handkerchiefs or aprons, and
the diseases departed from them, and the
evil spirits went out of them.
13 T * 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. -
14 And there were seven sons of one
ach. 5, 15. See 2 Kings 4, 29.— Matt. 12. 27.
Verse 12. Handkerchiefs or aprons] ×ověagua.
h a puzuy014 ; probably the sudaria were a sort of
handkerchiefs, 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 apostle, 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 distinction made between the diseases and
the evil spirits: hence they were not one and the
same thing. -
Verse ſæ. Certain of the vagabond Jews, exor-
cists] Tuys; aro row reputpxoksyov Ioudauoy séoé-
rus-ow ; certain of the Jews, who went about prac-
tising exorcisms. Vagabond has a very bad ac-
ceptation among us; but literally, vagabundus sig-
nifies a wanderer, one that has no settled place of
abode. These, like all their countrymen, 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 Ioudauov agxué-
gear, 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 vict Xxeva ruvoº ispear,
the sons of Sceva, a certain priest, as it stands in
the Codex Bezae, is the true reading. The whole
verse in that MS. reads thus : Among them were
also the sons of Sceva, a priest, who wished to do
the same : for they were accustomed to eacorcise
such persons. . .And entering in to the demoniac,
they began to invoke that JName, saying, We com-
imand thee % Jesus, whom Paul preacheth, to go
out. And the evil spirit answered, and said unto
them, Jesus I know, &c. It has been often re-
marked. that in our Lord's time there were many
of the Jews that professed to cast out demens; and
perhaps to this our Lord alludes, Matt. xii. 27.
See the note there.
Josephus, in speaking of the wisdom of Solo-
mon, says, that he had that skill by which demons
are expelled; 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: “I have seen a
certain unan of my own *y, whose maine was
772 -
vagabond Jewish eacorcists.
Sceva, a Jew, and chief of the *.*.*.*.*
priests, which did so. e Jºlº e º is a s tº ge
An Olymp.
15 And the evil spirit an- ºr tº E-
swered 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 of that house naked and wound-
ed.
17 And this was known to all the J ews
c See Mark 9. 38. Luke 9. 49.
Eleazar, releasing people that were demoniacs,
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 nos-
trils; and when the man fell down, immediately
he adjured him to return into him no more, ma-
king still mention of Solomon, and reciting the
incantations that he had composed. And when
Eleazar would persuade the spectators that he
had such a 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 manifestly.”, Joseph. ANTIQ. book
viii. cap. 2. sect. 5. Whiston's edition.
That there were such incantations among the
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 ſº the strongest
suspicion of its being a trick by the Jewish jug-
gler, which neither Josephus nor the emperor
could detect; but the ring, the root, the cup of
water, the spell, &c. all indicate imposture. Ma-
gicians among the Jews were termed tº by-
baáley shem, masters of the Name, that is, the
name of Jehovah mn" by a certain pronunciation
of which, they believed the most wonderful mi-
racles 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 pronunciation of this most sacred name.
Verse 15. Jesus I know, and Paul I know] In
the answer of the demoniac, the verb is varied :
roy Iharowy ytvoorxa, x at arov TIavaoy ºrig-cºal wasıç
de rives (ºrtyoc) es-e. 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 : g| labe kitatue
gegu, and 3 mote 390mile; forgotte inbo ten get:
Verse 16. And the man in whom the evil spirit
was, &c.] Thus we find that one man was more
powerful than these seven brothers; so that he
stripped them of their upper garments, and beat
and wounded the wholeſ Was not this a proof
that he derived his strength from the evil spirit
that dwelt in him P - - - -
Verse 17. The name of the Lord Jesus was
magnifica.] They saw that there was a sovereign
JMagicians, sorcerers, &c. are
A. M. cir. 4051. and Greeks also dwelling at
*6. Ephesus; and “fear fell on
-*.99%. 1.- them all, and the name of the
Lord Jesus was magnified.
18 And many that believed came, and
* confessed, and showed their deeds.
19 Many of them also which used curi-
CHAP. XIX.
converted, and burn their books.
ous arts brought their booksto- ****
gether, and burned them be- ºo;
fore all men; and they counted tº Cºl.
the price of them, and found it fifty thou-
sand pieces of silver. *
20 “So mightily grew the word of God,
and prevailed.
a Luke 1. 65. &. 7, 16. , Ch. 2, 43. & 5. 5, 11.
b Matt. 3. 6.—c Ch. 6. 7. & 12. 24.
power in the name of Jesus, which could not be
imitated by these lying exorcists; they therefore
reverenced this name, and despised those pre-
tenders.
Exorcisms 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 de-
mons 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 presbyters, deacons, exorcists,
dectors, and door-keepers. The adjuration was
commonly used over the catechumens, before
they were admitted to baptism. Gregory of Na-
zianzen, and Cyril of Jerusalem, speak much of
this rite—See my Succession of Sacred Literature,
under Cyril, and GREGoRy JYazianzen; and see
Suicer, under tāagzić% oc.
Verse 19. Which used curious arts] Ta re-
gtegya. From the use of this word in the Greek
writers we know that it signified magical arts,
sorceries, incantations, &c. Ephesus abounded
with these. Dio Cassius, speaking of the em-
peror Adrian, says, O Adºgizvoc ºr ºpi e 6 y o Taro :
ny, was a wretas, aayyayetaic ravtodazrats 8%ghto,
“Adrian was exceedingly addicted to curious arts,
and practised divination and magic.” These prac-
tices prevailed in all nations of the earth.
Brought their books together] The Eogaia
2.834, ara, or Ephesian characters, are celebra-
ted in antiquity; they appear to have been amu-
lets, inscribed with strange characters, which
were carried about the body for the purpose of
curing diseases, expelling demons, and preser-
ving 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 Boºgix yeawaara, Ephesian let-
ters, gives us the following account: “Certain
obscure incantations.—When Milesius and Ephe-
sius wrestled at the Olympic games, Milesius
could not prevail, because his antagonist had the
Ephesian letters bound to his heels: when this
was discovered, and the letters taken away, it is
*Hºº that Milesius threw him thirty times.”
The information given by Hesychius, is still more
Curious : E 2 e a t < y £ 2A, K, a T a . by Axey ºraxxt s”
us-egov de orgoorsøegay ºrty tº 27°2'rºove; x &t axxa potat
&e roy ºrporay to ovoazºra, radº. AX KION, KA-
TAXKION, AIX, TET PAX, AAMNAMENEYix,
AIXION’ Anaoi d'é, to way A a k u ov, a zoroc' ºro J.
K a r < a. º. 1 0 y, pas' to de A #, yn T rp a # J.,
ayuavros' A 2. A y 2 & 3 y u c. 3% hauo: A a to y, Je
exh9scº Taura ovy iegº, sº 2,12. “The Ephesian
letters or characters were formely siz, but cer-
tain deceivers added others afterward; and their
mames, according to report, were these: Askion,
IKATASKION, Lix, TETRAX, DAMNAMENEUs, and
Aision. It is evident that Askion signifies DARK-
NESs; Kataskion, LIGHT ; Lia, the EARTH; Te-
millium, fi
traw, the YEAR ; Damnameneus, the SUN ; and
.Aision, TRUTH These are holy and sacred
things.” The same account may be seen in Cle-
mens Alexandrinus, Strom. lib, v. cap. 8. where
he attempts to give the etymology of these differ-
ent 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 Abraacas' of the Basilidians, in the
second century, were formed on the basis of the
Ephesian letters ; for those instruments of incan-
tation, several of which are now before me, are
inscribed with a number of words and characters
equally as unintelligible as the above; and, in
many cases, more so. -
When it is said they brought their books toge-
ther, we are to understand the books which treated
of these curious arts; such as the Eq'eaua yeag-
Azara, or Ephesian characters. -
.And burned them before all] These must have
been thoroughly convinced of the truth of Chris-
tianity, and of the unlawfulness of their own arts.
Fifty thousand pieces of silver.] Some think
that the ag).uptow, which we translate piece of sil-
ver, means a shekel, as that word is used in 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 7500l.
But as this was a Roman, and not a Jewish
country, we may rationally suppose that the Jew-
ish coin... was not here current; and that the
agyvetov, or silver, coin, mentioned by St. Luke,
must have been either Greek or Roman; and it
is º likely that the Sestertius is meant, which
was always a silver coin, about the value, accord-
ing to Arbuthnot, of twopence, or 1d. 34r.;, which
answers to the fourth part of a denarius, rated by
the same author at 7:#d. Allowing this to be the
coin intended, the 50,000 Sestertii would amount
to 403l. 12s. l Id.
The Yºº. denariorum quinquaginta
ty thousand Denarii; which at 73d.
will amount to 1614. 11s. 8d. The reading of
the Itala version of the Codex Bezae, is very sin-
gular, Denariorum Sestertia ducenta. “ Two
hundred Sesterces of Denarii;” which may signi-
fy no more than “two hundred Sestertii of Ro-
man money;” for in this sense denarius is cer-
tainly used by Cicero, Orat. pro Quint. ; where,
ad denarium solvere, means to pay in Roman
money; an expression similar to our word ster-
ling. This sum would amount to no more than
Il. 12s. 3%d. 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 Bezae reads this verse
thus: “So mightily grew the word of the Lord,
and prevailed; 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. xv. If I, after the manner of
men, have fought with beasts at Ephesus, &c.
773
Demetrius and his craftsmen
*::::::::: 21 T'Aſter these things were
ºo::... ended, Paul "purposed in the
***** spirit, when he had passed
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 that ministered unto him, Timo-
theus and * Erastus; but he himself stay-
ed in Asia for a season.
THE ACTS.
arose no small stir about £ that
make opposition to Paul.
23 And the same time there A. M. cir. 4063.
- - A. D. cir. 59.
An. Olymp.
way. . - cir. CCIX. S.
24 For a certain man named Demetrius,
a silversmith, which made silver shrines
for Diana, brought "no small gain unto the
craftsmen;
25Whom he called together with the work-
men of like occupation, and said, Sirs, ye
know that by this craft we have our wealth.
a Rom. 15. 25. Gal. 2. 1.-b Ch. 20. 22.-c Ch. 18. 21. & 23. 11.
Rom. 15. 24–28.
d Ch. 13. 5.-e Rom. 16. 23. 2 Tim. 4, 20.—f2 Cor. 1. 8.-g See
Ch. 9, 2.—h Ch. 16. 16, 19.
See the note there. It means some severe trials
not here mentioned, unless we may suppose him
to refer to the ferocious insurrection, headed by
Demetrius, mentioned at the end of this chapter.
Verse 21. Paul purposed in the spirit, *...]
Previously to this, he appears to have concerte
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
afterward to go to Jerusalem; but it is likely that
he did not leave Ephesus till after Pentecost,
A. D. 59. (I Cor. xvi. 8.) . And he resolved, if
possible, to see Rome, which had been the object
of his wishes for a considerable time. See Rom.
i. 10, 13. xvi. 23.
It is generally believed that during this period,
while at Ephesus, he wrote his first epistle to the
Corinthians. 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
JApollos. 2. He had learned from Stephanus,
Fortunatus, and Achaicus, whom he saw at Ephe-
sus, I Cor. xvi. 17. vii. 1. that several abuses had
crept into their religious assemblies. 3. That
even the Christians went to law with 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 these 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 JMacedonial He desi-
red Timothy to go as far as Corinth, I Cor. iv. 18.
and after that to return to him at Ephesus, 1 Cor.
xvi. 11. but he himself continued in Asia some
time longer; probably to make collections for
the poor saints in Jerusalem. Erastus, mentioned
here for the first time, appears to have been the
chamberlain, Ouzovoads, either of Ephesus or Co-
rinth ; 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. JNo small stir about that way.] Con-
cerning the Gospel, which the apostles preached;
and which is termed this way, chap. ix. 2. where
see the note. -
Verse 24. Silver shrines for Diana] It is gene-
rally 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 representations of this temple, which
were bought by strangers as matters of curiosity,
and probably of devotion. If we can suppose
them to have been exact models of this famous
temple, representing % whole exterior of its
magnificent workmanship, which is possible, they
would be held in high estimation, and probabl
become a sort of substitute for the temple itself,
to worshippers of this goddess who lived in dis-
tant 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 kings; and was adorn-
ed with the most beautiful statues. To procure
himself an everlasting fame, Erostrates burnt it
to the ground the same night on which Alexander
the Great was born. It is reported that Alexan-
der offered to make it as magnificent as it was be-
fore, provided he might put his name on the front;
but this was refused. It was afterward rebuilt
and adorned; but Nero plundered it of all its
riches. This grand building remains almost en-
tire to the present day; and is now turned into a
Turkish mosque. See an account of it in Mont-
faucon, Antiq. Expliq. vol. 2. with a beautiful
drawing on plate vi. No. 20. See also Stuart's
Athens. There were also pieces of silver struck
with a representation 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 JMuselius, in the reigns of
Trajan, Hadrian, Antoninus Pius, &c. A beau-
tiful representation of the temple of Diana at
Ephesus, may be seen on a medal engraved by
M. in his Antiq. Expliq. Suppl. vol. ii.
plate 33. It has eight Doric columns in front,
which Pliny says were sixty feet in length. In
the entrance the figure of #. is represented
with a sort of tower upon her head, her arms sup-
ported by two staves: at her feet are represented
two stags, with their backs towards each other.
The sum 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 temple, are the
words ºrgaray Aziz. Ezequoy. 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 wer. 27.
Brought no small gain] . There were many
made, many sold, and probably at considerable
r1C0S.
p Verse 25. By this craft we have our wealth.]
The word svarogia not only signifies wealth, but
also abundance. It was a most lucrative trade :
and he plainly saw that if the apostles were per-
mitted to go on thus preaching, the worship of
Diana itself would be destroyed; and consequent-
ly all the gain that he and his fellows derive from
it, would be brought to nought. -
A great mob is raised, and
A. M. cir:4063. 26 Moreover ye see and hear,
*6... that not alone at Ephesus, but
siſ. Sºº-º- almost throughout all Asia, this
Paul hath persuaded and turned away
much people, saying, that “they be no
gods which are made with hands : . . .
27 So that not only this our craft is in
danger to be set at nought; but also that
the temple of the great goddess Diana
should be despised, and her magnificence
should be destroyed, whom all Asia and
the world worshippeth.
a Psa. 115.4. Isai. 44. 10–20. Jer, 10. S.–b Rom. 16. 23.
CHAP. XIX.
Ephesus filled with confusion.
28 And when they heard º.
these sayings they were full of Å. §:
wrath, and cried out, saying, -tºº-
Great is Diana of the Ephesians.
29 And the whole city was filled with
confusion: and having caught °Caius and
* 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.
1 Cor. 1. 14.—c Ch. 20. 4. & 27. 2. Col. 4. 10. Philem. 24.
Verse 26. This Paul hath persuaded and turn-
ed away much people] From the mouth of this
heathen we have, in one sentence, a most plea-
sing 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
ersuaded and converted much people : for they
i. 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 Ephe-
sian 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 represent-
ed, from the breasts 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, JYature, 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 at-
tributes or symbols. Because she was the repre-
sentative of universal Nature, she was called, in
º 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 unani-
mously conjoining in her worship.
Several statues of this Ephesian Diana still re-
main; and some beautiful ones are represented
by JMontfaucon, in his Antiq. Explic. vol. 1 book
iii. cap. 15. plates 46, 47, and 48. From this fa-
ther of antiquaries, much information on this sub-
ject may be derived. He observes, that the ori-
‘ginal statue of Diana of Ephesus, which was in
that noble temple, esteemed one of the wonders
ºof 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.
this goddess are divided into several bands, or com-
º: so that they appear swathed from the
reasts to the feet. On the head is generall
represented a large tower, two stories high. }
kind of festoon of flowers and fruits descends from
her shoulders : in the void place of the festoon a
crab is often represented, and sometimes crowned
by two genii or victories. The arms are gene-
rally extended, or stretched a little out from the
sides; and on each, one or two lions. 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, JMultimammia, and ºro-
Awaas-os, the goddess with the multitude of paps:
on one figure I count nineteen. Between the se-
The images of
cond and third bands, birds are represented; be-
tween the third and fourth, a human head with
Tritons; between the fourth and fifth, heads of
ozen. Most of the images of this goddess are re-
presented 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, oxen, lions, stags, griffins,
sphinxes, reptiles, bees, branches of trees, and
7°OSéS.
That nature is intended by this goddess is evi-
dent from the inscription on two of those repre-
sented by Montfaucon, ravatoxos pugu: , ºray'roy
anºrne, nature, full of varied creatures, and mother
of all things. It is evident that this Diana was
a composition of several deities: her crown of tur-
rets belongs to Cybele, the mother of the gods ;
the lions were sacred to her also ; the fruits aud
oven are symbols of Ceres ; the griffins were sa-
cred to Apollo ; and the deer or stags to Diana.
The crab being placed within the festoon of flow-
ers, 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 alread
been observed, show her to be the nurse of all
things; and the different animals and vegetables,
represented on these images, point out nature as
the supporter of the animal and vegetable world;
the moon and tritons show her influence 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
reason in rather an unusual manner. But we
must observe also, that among the Greeks and
Romans they had two classes of deities; the did
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, JNeptune, Apollo, JMars,
JMercury, and Vulcan ; Juno, Vesta, Ceres, Di-
ana, Venus, and JMinerva. These twelve were
adored through the whole Gentile world, under a
variety of names.
Verse 29. The whole city was filled with conſu-
sion] ...Thus we find the peace of the whole city
was disturbed, not by an apostle preaching the
Gospel of Christ, but by one interested, unprin-
cipled knave, who did not even plead conscience
for what he was doing; but that it was by this
775
-ºff."
.*.*.
****
• * * *
The Jews increase the tumult
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. t
32 Some therefore cried one thing, and
some another: for the assembly was con-
fused; and the more part knew not where-
fore they were come together.
A. M. cir. 4063.
A. D. cir. 59.
An. Olymp.
cir. CCIX. 3.
33 And they drew Alexander out of the
multitude, the Jews putting him forward.
THE ACTS.
through enmity to Paul.
And * Alexander "beckoned A. M. cir. 4063.
with the hand, and would have ºd.
made his defence unto the peo- tºº.
ple. e
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 Ephesians.
35 And when the town-clerk had appeas-
ed the people, he said, Ye men of Ephe-
sus, what man is there that knoweth not
a 1 Tim. 1. 20. 2 Tim. 4 14.
b Ch. 12. 17.
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 delibera-
tion, 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 Vespasian, says, Antiochen-
sium theatrum ingressus, ubi illis consultare mos
est, concurrentes et in adulationem effusos alloqui-
tur. “Having entered into the theatre of the
Antiochians, where it was the custom to hold
consultations, the people º together, and
being profuse in flattery; he addressed them.”
Frontinus in Stratagem. lib. iii. cap. 2, speaking
of a public meeting in the theatre at Agrigentum,
observes, ubi ear more Graecorum locus consulandi
racbebatur: 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] Tuva:
roy Aguagxoy ; some of the Asiarchs. The Asi-
archs were those to whom the care and regulation
of the public games were entrusted; 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, avºra ºuxoi,
his friends; and foreseeing that Paul would be
exposed to great danger if he went into the the-
atre, amidst such a tumultuous assembly, they
sent a message to him entreating him not to go
into danger so apparent. Query, did he not go,
and fight with these wild beasts at Ephesus? I
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 look-
ing for an opportunity to commit outrages, with-
out why or wherefore, principle or object.
For the assembly was jj "H ºxxxnaria ;
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 cir-
cumstances of the case can determine the precise
* of the assembly to which this word is ap-
€01,
p Verse 33. They drew Alexander out of the mul-
titude, the Jews putting him forward] From this
and the following verse, it is pretty evident that this
Alexander was brought forward on this occasion
by the Jews, that he might make an oration to the
multitude, in order to exculpate the Jews, who
were often by the heathens confounded with the
Christians ; and cast the whole blame of the up-
roar upon Paul and his party. And he was proba-
bly chosen, because he was an able speakers and
when he beckoned with his hand to gain an au-
dience, 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, tº Jhaº, 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
Christian ; or that he was now about to make an
apology for the Christians : it is generally believ-
ed that he is the same with Alexander the copper-
Smith, of whom St. Paul speaks, 2 Tim. iv. 14.
and whom, with Philetus, he was obliged to ex-
communicate, 1 Tim. i. 20. By the Jews putting
him forward, we are to understand their earnest.
ness 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 win-
dicating the worship of Diana, which, as a Jew,
he would not dare to attempt. -
Verse .35. When the town-clerk] “o yeag-
Azarevs, literally, the scribe. The Syriac has
|N-LºS) }-a-3 reisha damedinato, the
chief orſº of the city. The latter 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 con-
siderable authority and influence is intended.
Ye men of Ephesus] The speech of this man
may be thus analysed : 1. He states that there
was no need of a public declaration that the Ephe-
sians were worshippers of Diana; this every per-
son 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 themselves, by this tumul-
tuous meeting, had exposed themselves 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 yeongpoº, neocoros, which we translate
worshipper, 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 entrusted to this per-
son: at length the neocori became persons of great
consequence, and were those who offered sacrifi-
ces 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.
The town-clerk prudently allays the CHAP. xix. ferment, and disperses the mob.
º, how that the city of the Ephe-
• L) = Cl T. Jº. - * , , tº -
X.o.º. sians is “a worshipper of the
cir. CCI Y. 8.
great goddess Diana, and of
the image which fell down from Jupi-
ter?
36 Seeing then that these things cannot
be spoken against, ye ought to be quiet,
and to do nothing rashly.
37 For ye have brought hither these men,
which are neither robbers of churches,
nor yet blasphemers of your goddess.
38 Wherefore if Demetrius, and the
craftsmen which are with him, have a
b t A. M. cir. 4063.
he A. D. cir. 59.
An. Olymp.
cir. CCIX. 8.
matter against any’man,
law is open, and there are de-
puties: let them implead one
another.
39 But if ye inquire any thing concern-
ing other matters, it shall be determined
in a “lawful assembly.
40 For we are in danger to be called in
question " for this day's uproar, there be-
ing no cause whereby we may give an
account of this concourse. -
41 And when he had thus spoken, “he
dismissed the assembly.
a Gr. the temple-keeper.—b Or, the court days are kept.—c Or,
ordinary.—d Ver, 29. 32. Psa. 34. 19.-e Job 5. 18. Psa. 65. 7.
“What man is there that knoweth not that the
city of the Ephesians is the JNeocoros of the great
goddess Diana 2" 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 en-
trusted with the religious service that pertains to
the emperor's safety.”
Of the image which fell down from Jupiter?]
The original image of the Ephesian Diana (see on
ver. 27) 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 im-
mediately from heaven. Euripides states the
image of Diana of Tauris to be of this kind; and
calls it diorats; ayaxºa, the image fallen from Ju-
piter. 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 heathen, in order to induce the peo-
ple 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
kmown. It was an image of Minerva, and also
supposed to have descended from Jupiter.
Verse 37. These men—are neither robbers of
churches]. “Iepoorva ove; spoilers of sacred places.
As his design evidently was to appease and conci-
liate the people, he fixed first on a most incontro-
vertible fact: These men have not spoiled your
temples; nor is there any evidence that they have
even blasphemed your goddess. The apostles
acted as prudent men should ; they endeavoured
to enlighten the minds of the multitude, 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 j.
Verse 38. If Demetrius—have a matter against
any man] If it be any breach of law, in refer-
ence to Demetrius and the artists, the law is open,
*Yºgalot a yoyºtal ; these are the Terms of law, pub-
Vol. I ( 98
lic courts, times of sessions or assize; or, rather,
the judges are now sitting ; so the words may be
understood. And there are deputies, avévrarot,
proconsuls, appointed to guard the peace of the
state, and to support every honest man in his right:
let them impleſtd 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 he done to him
who is wronged.
Verse 39. But if ye inquire any thing concern-
ing 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 as-
sembly, by Theyyoº exxxhaug, one legally consti-
tuted, and properly authorized to hear and deter-
mine on the subject.
Verse 40. For we are in danger, &c.] Popular
commotions were always dreaded by the Roman
government: and so they should be by all govern-
ments; 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 commotions of the people capital offences
against those who raised them. Qui coetum et
concursus fecerit, capite puniatur ; “He who
raises a mob shall forfeit his life.” If such a law
existed at Ephesus; and it probably 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 mercy of those whom he had accused;
concerning whom he had raised such an outcry,
and against whom nothing disorderly could be
proved.
Verse 41. He dismissed the assembly..] Thy ex-
xxhalay. Another proof that the word ex Kaharia,
which we generally translate church, signifies an
assembly of any kind, good or bad, legal or illegal.
1. How forcible are right words t From the
conduct of this prudent, sensible man, we may
learn how much influence persons of this charac-
ter may have, even over the unbridled multitude.
But where the civil power associates itself with
the lawless might of 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 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 be respected by all who regard the safety
of their persons or property,
77:
Paul goes through Macedonia,
2. º the ministry of St. Paul was greatly
blessed at Ephesus, and his preaching appears to
have been very popular; yet this sunshine was
soon darkened; peace with the world cannot last
long ; the way Jº. Lord will always be oppo-
sed by those who love their own ways. -
3. How few would make an outward profession
of religion, were there no gain connected with it:
and 3. as one justly observes, religion is ren-
dered gainful 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
...; it to heart. Demetrius and his fellows
would have made no stir for their worship, had not
THE ACTS.
d
*
and comes into Greece.
the apostle's preaching tended to discredit that by
which they got their wealth. Most of the outcries
that have been made against all revivals of reli-
gion; revivals by which the church has been
called back to its primitive principles and purity,
have arisen out of self-interest. The cry of the
church is in danger, has been echoed only by
those who found their secular interest at stake;
and knew that reformation must unmask them;
and show, that the slothful and wicked servants
could no longer be permitted to live on the reve-
nues of that church, which they disgraced by
their lives, and corrupted by their false doctrines.
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.
CHAPTER XX.
Paul retires to JMacedonia, 1.
He goes into Greece, where he tarries three months; and purposing to sail
to Syria, he returns through JMacedonia, 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 Trous,
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 Extychus, 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 it till day-break, then departs, 10–12.
... Luke and his companºviis sail to Assos, whither Paul comes by land, 13. He embarks with them at Assos,
comes to Mitylervº, 14. Sails thence, and passes by Chios, arrives at Samos, tarries at Trogyllium, and
comes to JMiletus, 15. Purposing to get as soon as possible to Jerusalem, he sends from JMiletus, 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 Cesarea, in order to go to Jerusalem, 16, 38.
A. M. cir,4083. ND after the uproar was
A. D. cir. 59,
An. Olymp. ceased, Paul called unto
****- him the disciples, and embra-
ced them, and * departed for to go into
Macedonia. .*
2 And when he had gone over
A. M. cir. 4064.
A. D. cir. 60. - * >
A.Ş.. those parts, and had given them
***** *- much exhortation, he came in-
to Greece,
-*—
1. S.—h Ch. 9. 23. & 28. 12. & 25. 3.
a 1 Cor. 16. 5. 1 Tim.
• 2 Cor. 11. 26.
3 And there abode three A. M. cir. 4064.
months. And * when the Jews **3.
laid wait for him, as he was ºr 99%, 4.
about to sail into Syria, he purposed to
return through Macedonia. -
4 And there accompanied him into Asia
Sopater of Berea; and of the Thessalo.
nians, “Aristarchus, and Secundus; and
"Gaius of Derbe, and “Timotheus; and
c Ch. 19. 29. & 27. 2. Col. 4, 10.-d Ch. 19. 29.
e Ch. 16. 1.
NOTES ON CHAPTER XX.
Verse 1. After the uproar was ceased] The tu-
mult excited by Demetrius º. induced
Paul to leave Ephesus sooner than he had intend-
ed. 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] Euc rhy"Exxº~,
into Hellas, Greece properly so called, the re-
gions between Thessaly and Propontis, and the
'country of Achaia. He did not, however, go
there immediately: he passed through Macedo-
nia, ver. 1. in which he informs us, 2 Cor. vii. 5,
6, 7. that he suffered much, both from believers
and º ; but was greatly comforted 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 suppose. Some time after he visited Co-
rinth 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
ºa. from which place he is supposed to have
sent his Epistle to the Romans, because he con-
tinued longer here than at any other place; and
mentions several of the Corinthians in his saluta-
tions to the believers of Rome.
When the Jews laid wait for him] Paul had de-
termined to go by sea to Syria, and from thence to
Jerusalem. This was the first object of his jour-
ney; and this was the readiest road he could
take: but hearing that the Jews had laid wait
for him, probably to 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 JMap.
Verse 4. And there accompanied him]. Rather,
says Bp. Pearce, there followed him as far as to
.Asia: for they were not in his company till he
778
Paul sails from Philippi,
A. M. cir:4034 of Asia, “Tychicus and "Tro-
.A. D. cir. 60. tº , - -
An olymp. phimus. . . . . . . .
sº t. 5 These going before tarried
for us at Troas. * , ~~ :
6 And we sailed away from Philippi
after “the days of unleavened bread, and
came unto them " to Troas in five days;
CHAP. xx.
and comes unto Troas.
A. M. cir. 4064.
where we, abode seven days. ***.*.
7 Ti And upon “the first day .º;
of the week, when the disci-
ples came together ' to break bread, Paul
preached unto them, ready to depart on
the morrow; and continued his speech
until midnight. t - -
a Eph. 6. 21. Col. 4. 7. 2 Tim. 4. 12. Tit. S. 12. —b Ch. 21. 29.
2 Tim. 4, 20.-c Exod. 12, 14, 15. & 28. 15.-d Ch. 16.8. 2 Cor.
2. 12, 2 Tim. 4, 18–e Cor. 16. 2. Rev. 1, 10–rch. 2.42,46.
1 Cor. 10. 16. & 11. 20, &c. '
set sail for Philippi, and came to them at Troas,
in Asia, whither they had gone before, and where
they tarried for him, ver. 5.
Into Asia] Axpe rhs Agua: ; these words are
wanting in two MSS. Erpen, the AEthiopic, Cop-
tic, and Vulgate. Some think that they embar-
rass this place; for how these could accompany
him into Asia, and go before him, and tarry for
him at Troas, wer. 6. is not so very clear; 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. Wake-
field gets rid of the difficulty, by reading the verse
thus: JWow Sopater of Berea accompanied him;
hessalonica,"
but Aristarchus and Secundus of
Gaius of Derbe, Timothy 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 kins-
man, Rom. xvi. 21. , ADE. more than twenty
others, with the Coptic, Armenian, latter Syriac
in the margin, Vulgate, Itala, Theophylact, Ori-
gen, and É, add Huppov, Sopater the son of
YRRHUs. Griesbach has received this into his
text.
•Aristarchus of Thessalonica] This person oc-.
curs in chap. xix. 29. and is mentioned there as a
JMacedonian. He attended Paul in his journey to
Rome, chap. xxvii. 2. and was his fellow-labourer,
Philemon, ver, 24. and his fellow-prisoner, Col.
iv. 10, 11. Secundus is mentioned no where but
in this place. .
Gaius of Derbel This is supposed to be the
same who is mentioned chap. xix. 26. and who is
there called a man of JMacedonia, 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 common name, these might
have been two distinct persons. 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
Syriac. This was the same person of whom men-
tion 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. . It was on this evidence, proba-
bly, that the ancient 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 be-
loved brother, and faithful minister in the Lord,
whom he sent to the Ephesians, that he might
know their affairs, and comfort their hearts,
Ephes. chap. vi. 21, 22. He sent him for the
same purpose, and with the same commendations,
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
confidential friend that Paul had. ..
Trophimus.] Was an Ephesian ; and both he
and Tychicus are called Eºgaiot, Ephesians, in-
stead of Azuavºt. Asiatics, in the Codex Bezae,
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 Mile.
tus, being then, as it is likely, on his return to his
own kindred at Ephesus.
Yerse 5: Tºried for us at Troas.] see the pre-
ceding verse. Troſis was a smail-town in Phrygia
Minor, in the province called the Troad ; See
chap. xvi. 8. - -
Verse.9. Days of unleavened bread] The seven
days of the pass-over, in which they ate unleaven-
ed bread. See the account of this festival in the
notes on Exod. xii. It is evident from the man-
ner in which St. Luke writes here, that he had
not been with St. Paul since the time he accom-
panied him to Philippi, chap. xvi. 10–12. but he
now embarks at Philippi with the apostle, and ad-
companies him to Troas, and continues with him
through the rest of his journey. -
. To Troas in five daysl So long they were ma-
king this voyage from Philippi, being obliged to
keep always by the coast, and in sight of the land;
for the magnetic needle was not yet known. See
the situation of these places upon the JMap.
Verse 7. Upon the first day of the weekj What
was called zupuzºn, the Lord's day, the Christian
Sabbath, in which they commemorated the re-
Surrection of our Lord ; and which, among all
Qhristians, afterward took the place of the Jewish
Sabhath.
To break bread] To break |-N-co; acł
eucaristia, the eucharist, as the Syriac has it; in-
timating by this, that, they were accustomed to
receive the holy sacrament on each Lord's day.
It is likely that, besides this, they received a
common meal together. Some think the ayarn,
or love feast, is intended. -
Continued his speech until ...] 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 accoun; of the preceding day's
79 • *
* . y -- f
Bulyclºis falls from the third loft; THE, ACTS. and is restored to life by Paul.
A. M. cir. 4064.
A. D. cir. 60.
An. Ol mp.
cir. CCIX. 4.
8 And there were many lights
*in the upper chamber, where
they were gathered together.
9 And there sat in a 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 ta-
ken up dead. •
10 And Paul went down, and * fell on
him; and embracing him said, ‘Trouble
not yourselves; for his life is in him.
11 When he therefore was come up
again, and had broken bread, and eaten,
and talked a long while, even till break
of day, so he departed.
12 And they brought the young man
alive, and were not a little comforted.
13 || And we went before to A, Meir. º
ship, and sailed unto Assos, %. Olymp.
there intending to take in Paul: tº CCPºt.
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
day we arrived at Samos, and tarried at
Trogyllium; and the next day we came
to Miletus. -
16 For Paul had determined to sail by
Ephesus, because he would not spend the
time in Asia: for "he hasted, if it were
possible for him, “to be at Jerusalem the
day of Pentecost. -
17 T And from Miletus he sent to Ephe-
a Ch. 1. 18.-51 Kings 17. 21. 2Kings 4. S4.—c Matt. 9. 24.—d Ch.
18. 21. & 19. 21. & 21.4, 12.-e Ch. 24, 17.—f Ch. 2.1. 1 Cor. 16.8.
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
answering questions; for 3 texeyero, and 3 taxeyo-
perov, 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 sup-
poses, 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 men-
tions, in charity, to excuse the young man's ap-
pearing negligent.
Verse 9. There sat in a window] This was
probably 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 ground, 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] Ezrersy avºra,
stretched himself upon him, in the same manner
as Elisha did on the Shunamite's son, 2 Kings iv.
33–35. though the action of lying on him, in or-
der to communicate warmth to the flesh, might
not have been continued so long as in the above
instance; nor indeed was it necessary, as the na-
tural warmth had not yet left the body of Euty-
chus; but the son of the Shunamite had been
some time dead.
Verse 1 1. Had broken bread] Had taken some
refreshment, in order to their journey.
•And talked a long while] O&txaga.c, having
familiarly conversed, for this is the import of the
word, which is very different from the Jiaxeyaro,
of the seventh verse, and the 3 taxeyop, avov, of the
rinth , 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
Troad. Strabo and Stephanus place it in JMysia.
It 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
hy sea.
and in consequence o
Intending to take in Paul] Avaxazéavely, to take
him in AGAIN ; 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 JMitylene.] This was a sea-
port town in the isle of Lesbos; see its place in
the JMap.
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 JEgean Sea, or Archipelago. It does not ap-
pear that they landed at Samos; they passed close
by it, and anchored at Trogyllium. This was a
promontory of Ionia, which gave name to some
small islands in the vicinity of Samos; Tº de
Tgøyixiou ºrgazeira, who low opaoyugoy - before Tro-
gyllium is situated an island of the same name.
Strabo, lib. xiv. p. 636. Pliny also mentions this
place, Hist. JNat. lib. v. cap. 3i. Near this place
was the mouth of the famous river JMeander.
Came to JMiletus.] A celebrated city in the
province of Caria, about twelve or fifteen leagues
from Ephesus, according to Calmet... JMiletus is
famous for being the birth-place of Thales, one of
the seven wise men of Greece, and founder of the
Ionic sect of philosophers. Anavimander was also
born here, and several other eminent men. The
Turks, who now possess it, call it JMelas,
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
kingdom of God to multitudes of Jews from dif-
ferent 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 º: out on the disciples;
which so many were con-
verted to God.
Verse 17. He sent to Ephesus, and called the
elders of the church...] These are called ºrigzoºrot,
bishops, ver. 28. By the ºrgarðuregou, presbyters,
Or #. here, we are to understand, all that
were in authority in the church, whether they
were artoºkorou, bishops, or overseers; or seniors
in years, knowledge, and experience. . The ºrgag-
Čvºrºgot, or elders, were probably the first order in
- 780
Paul's discourse to the elders of the CHAP. XX.
A. M. cir. 4054. sus, and called the elders of
*.*.* the church.
cir. 99%, 4, 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 I have been with you at all
seasons, e &
19 Serving the Lord with all humility of
mind, and with many tears, and tempta-
tions, which befel me * by the lying in
wait of the Jews:
church of Miletus and Ephesus.
20 And how “I kept back no- A, Mºciº. 4034.
thing that was profitable unto º
you, but have showed you, and ºf 88%?.
have taught you publicly, and from house
to house, t
21 "Testifying both to the Jews, and also
to the Greeks, “repentance toward God,
and faith toward our Lord Jesus Christ.
22 And now, behold, ‘ I go bound in the
spirit unto Jerusalem, not knowing the
things that shall befall me there :
- a Ch. 18. 19. & 19. 1, 10.-b Ver. 3.—C Wer. 27.-d Ch. 18. 5.
e Mark 1. 15. Luke 24. 47. Ch. 2. 38, -f Ch. 19. 21.
the church ; an order which was not so properly
constituted; but which rose out of the state of
things. From these presbuteroi, the episcopoi,
overseers or superintendents, were selected.
Those who were eldest in years, Christian know-
ledge, and experience, would naturally be pre-
ferred to all others, as overseers of the church of
Christ. From the Greek word age a gu regg c,
comes the Latin presbyterus ; the English presby-
ter, the French prestre, and our own term priest;
and all, when traced up to their original, 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
aria worrow, bishops, in ver. 28. we may take it for
granted that they were the same order ; or ra-
ther that these superintendents of the church
were indifferently called either presbyters or bi-
shops. -
%. 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 men-
tioned in the succeeding parts of this chapter.
Verse 18. After what manner I have been with
gow] The Codex Bezae adds here, for three
years, and even more, which reading might have
een borrowed from ver. 31. though the time as-
signed by it is too long. *
Verse 19. Serving the Lord with all humility,
&c.]. This relates not only to his zealous and
faithful performance of his apostolic functions, but
also to his private walk as a Christian; and shows
with what carefulness this apostle himself was
obliged to walk, in order to have his calling and
election as a Christian, ratified and made firm.
Verse 20, Ikept back nothing] Notwithstanding
the dangers to which he was exposed, and the
i. 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 faithful-
ly, at all hazards, declared 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 dis-
cretion, without jealousy and without fear, what
God had put in his heart, and what charity in-
spires. A good shepherd, says St. Bernard, should
always have abundance of bread in his scrip, and
his dog 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 know-
ledge , and he should ever be in readiness to give
nourishment to his flock.” He who will quarrel
with this sentiment, because of the uncoutfiness of
the simile, needs pity, and deserves censure.
Verse 21. Testifying 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 obsti-
macy, he could do them no good.
Repentance toward God, &c.] As all had sin-
ned against God, so all should humble themselves
before him against whom they have sinned—but
humiliation is no atonement for sin; therefore re-
pentance is insufficient, unless faith in our Lord
Jesus Christ accompany it. Repentance disposes
and prepares the seul for pardoning mercy; but
can never be considered as making compensation
for past, acts of transgression. This repentance
and faith were necessary to the salvation both of
Jews and Gentiles ; for all had sinned, and come
short of God’s glory. The Jews must ; epent,
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 ne-
cessary—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 vica-
rious sacrifice, will do: hence he testified to them
the necessity of faith in this Messiah. The Gen-
tiles 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 sin-
ned, and their present amendment and faith can
make no atonement for what is past: therefore,
they also must believe on the Lord Jesus, who
died for their sins, and rose again for their justi-
fication.
Verse 22. I go bound in the Spirit] Asſºvo:
ºrg ºryevº art—either 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 d’éguy, to bind,
is sometimes used. But it appears more consist-
ent 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; uro row ºryevaaroº, 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 ad-
vices 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 in-
timation that, in every city where I proclaim the
Gospel, bonds and afflictions await me.” This
sense of the word, Kypke has largely defended
in his note here. 7
81
Paul's discourse to the elders of the THE ACTS. church of Miletus and Ephesus.

A. M. cir. 4064.
.A. D. cir.
An. Olymp.
cir. CCIX, 4.
23 Save that "the Holy Ghost
witnesseth in every city, say-
ing, that bonds and afflictions
*abide me. - - -
24 But “none of these things move me;
neither count I my life dear unto myself,
"so that I might finish my course with joy,
* and the ministry which I have received
of the Lord Jesus, to testify the Gospel of
the grace of God. -
25 And now, behold, & I know that ye
all, among whom I have gone A. M. cir:4034.
preaching the kingdom of God, ºt
shall see my face no more. ºf 88% t-
26 Wherefore I take you to record this
|day, that I am "pure from the blood of all
79,072, t
27 For ‘I have not shunned to declare
unto you all the counsel of God.
28 'Take heed therefore unto yourselves,
and to all the flock, over the which the
Holy Ghost "hath made you overseers,
a Ch. 21. 4, 11. 1 Thess. 3. S.—b Or, wait for me.—c Ch. 21.
13. Rom. 8. S5. 2 Cor. 4. 16.--d 2 Tim. 4. 7.—e Ch 1. 17. 2 Cor.
4. 1.—f Gal. 1. 1. Tit. 1. 3.
Verse 24, JVone of these things move me]. Ovdº-
wo: Aoyoy rouovº at; I consider them as nothing; I
value them not a straw ; they weigh not with me.
JNeither count I my life dear] I am not my own;
my life and being are the Lord's; he requires me
to employ them in his service; I act under his di-
rection, and am not anxious about the issue.
Finish my course "º. Toy d'pokov Azov, m
ministerial function. e have already met §
this word in application to the same subject, chap.
xiii. 25. where see the note. And the apostle
here adds, by way of explanation, was twº Jizzo-
way, even that ministry which I have received of
the Lord. The words Austra zagãº, with joy, are
omitted by ABD. some others: the Syriac, Erp.
Coptic, Sahidic, AEthiopic, Vulgate, and some of
the Fathers. If we consider them as genuine,
they may imply, thus much; that the apostle
wished to fulfil his ministry in such a way as
might meet with the divine approbation; for no-
thing could give him joy, that did not please and
glorify God.
To testify] Ataº agrug: a 9&t, 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 divine intimation, that they should not
be found in life, when he should come that wa
again. Or it may refer only to Ephesus and JMi-
letus. From the dangers to which he was ex-
osed, it was, humanly speaking, unlikely that
e should ever return; and this may be all that
though probably not Miletus or Ephesus, appº
g Ver. 88, Rom. 15. 28.-h Ch. 18, 6. 2 Cor. 7. 2.-i Ver. 20.
—k Luke 7 80. John 15. 15. Eph. 1. 11.—l 1 Tim. 4. 16. 1 Pet-
5. 2.-m 1 Cor. 12. 28. -
termined and revealed concerning the salvation of
man—the whole doctrine of Christ crucified, with
repentance toward God; and faith in Jesus, as
the Messiah and great atoning Priest. In Isai.
ix. 6. Jesus Christ is called the wonderful coun-
sellor, yy), Rºb Pelé Yoéts, which the Septuagint
translate Axaya Ah; 8owan: Ayyaxos. 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 there-
fore to them the whole counsel of God, ºraorny rhy
govany row Geov, the whole of that counsel or de-
sign of God; was, in effect, declaring the whole
that concerned the Lord Jesus, who was the mes-
senger of this counsel.
Verse 28. JMade you overseers] E6*ro syrugzo-
rove, appointed you bishops: for so we translate
the original word in most places where it occurs:
but overseers or inspectors, is much more proper,
from aºru, over, and a wºrroa at, I look. The per-
sons 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 Episcº-
poi, or superintendents. The office of a bi RS
from Godſ; 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 amals of our church
can boast of at least as many of this class of men,
who have served their God and their generation,
jas ºf any other order, in the proportion which
That bishop and presbyter, or elder, were at this
is implied: but that he did revisit those tº: order bears to others in the church of Christ.
likely from Philip. i. 25–27. ii. 24. Philemon §:
Hebr. xiii. 19, 23. But in all these places he
speaks with a measure of uncertainty; he had
not an absolute evidence that he º not re-
turn ; but in his own mind, it was a matter of
wncertainty. The Holy Spirit did not think pro-
per to give him a direct revelation on this point.
Verse 26. I am 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 acces-
sary to his own perdition. I am blameless, be-
cause I have fully shown to both the way to es-
cape from every evil.
Verse 27. I have not shunned to declare] ov
wrosauxagºny, I have not suppressed or concealed any
thing, through fear or #: that might be be-
neficial to your souls. This is properly the mean-
ing of the original word. See the note on ver. 20.
..All the counsel of God..] All that God has de-
time of the same order, and that the word was
indifferently used of both; see noticed on ver, 17.
Feed the church of God] This verse has been
| the subject of much controversy, particulary in
reference to the term esov, of Gop, in this place:
and concerning it there is #. dissension among
the MSS. and Versions. Three readings exist in
them, in reference to which critics and commen-
tators have been much divided; viz. ex: anatºv
row esov, the church of God;—rov Kuptow, of the
LoRD ;—Kuptow kat 6609,W. the LoRD and Gop.
From the collections of Wetstein and Griesbach,
it appears that but few MSS. and none of them
very'ancient, have the word esov, ºf GºD 3. with
these only the Vulgate, and the latter Syriac in
the text, agree. Küglow, of the Loºp, is the read-
ing of ACDE, several others, the Sahidic, Coptic,
latter Syriac in the margin, Armenian, 4thiºpić,
and some of the Fathers. Kuptov was esov, of the
782
Paul's discourse to the elders of
A. M. cir. 4064 to feed the church of God,
*6. which he hath purchased
sir. 901 & 4 b with his own blood.
29 For I know this, that after my de-
parting “shall grievous wolves enter in
among you, not sparing the flock.
30 Álso " of your own selves shall men
arise, speaking perverse things, to draw
away disciples after them.
31 Therefore watch, and remember, that
CHAP. XX.
the church of JMiletus and Ephesus.
“by the space of three years I ºf
ceased not to warn every one ºo.
night and day with tears. cir. CCIX. 4.
32 And now, brethren, I commend you
to God, and ‘to the word of his grace,
which is able % to build you up, and to
give you "an inheritance among all them
which are sanctified.
33 I have coveted no man's silver, or
gold, or apparel.
a Eph. 1. 7, 14. Col. 1. 14. Hebr 9, 12. 1 Pet. 1. 19. Rev. 5.9.
—b See Hebr. 9. 14.—c Matt. 7. 15. 2 Pet. 2. 1.-d 1 Tim. 1. 20.
1 John 2. 19.
e Gh 19, 10.— Hebr. 13.9,-g Ch.9, 31–h Ch. 26, 11. Eph.
1. 18. Col. 1. 12. & 3. 24. Hebr. 9. 15. 1 Pet. 1. 4.—i i Sam. 12.
3. 1 Cor. 9. 12. 2 Cor. 7. 2. & 11.9. & 12. 17.
LoRD, and of God, is the reading of the great
majority; though the most ancient are for Kupuav,
of the LoRD ; on this ground Griesbach has admit-
ted this reading into the text, and put Kupuav was
Osov, in the margin, as being next in authority.
Mr. Wakefield, who was a professed and con-
scientious Unitarian, decides for row €eov, of GoD,
as the true reading ; but instead of translating rou
tölov 21, a roc, with his own blood, he translates, by
his own Son ; and brings some passages from the
Greek and Roman writers, to show, that a A. &
and sanguis, are used to signify son, or near rela-
tive; and were this the only place where purcha-
sing with his own blood occurred, we might re-
ceive this saying; but as the redemption of man
is, throughout the New Testament, attributed to
the sacrificial death of Christ, it is not likely that
this very unusual meaning should apply here. At
all events, we have here a proof that the church
xwas purchased by the blood of Christ; and, as to
his Godhead, it is sufficiently established in many
other places. When we grant that the greater
evidence appears to be in favour of rov Kupuav,
feed the church of the Lord which he has purcha-
sed with his own blood ; we must maintain that,
had not this Lord been God, his blood could have
been no purchase for the souls of a lost world.
Verse 29. After my º Referring, most
Hikely, to his death ; for few of these evils took
place during his life.
Grievous wolves] Persons professing to be teach-
ers, Judaizing Christians, who, instead of feeding
the flock, would feed themselves, even to the op-
pression and ruin of the church.
Verse 30. Also of your own selves, &c.] From
out of your own assermbly, shall men arise, speak-
ing perverse things ; teaching for truth, what is
erroneous in itself; and perversive of the genuine
doctrine of Christ crucified.
To draw away disciples] . To make schisms or
gents 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 the souls of the people, become
greedy of gain; and, by secular extortions, op-
press the people. 2. The members of the church
thus neglected, oppressed, and irritated, get their
minds alienated from their rapacious pastors. 3.
Men of sinisteryiews take advantage of this state
of distraction, foment discord, preach up the ne-
cessity 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 dis-
traction, it is a high proof of God's love to his he-
ritage, if one be found, who, possessing the true
apostolic doctrine and spirit, rises up to call men
back to the primitive truth; and restores the pri-
J
mitive discipline. How soon the grievous wolves
and perverse teachers arose in the churches of
Asia Minor, the first chapters of the Apocalypse
inform us. The JNicolaitans had nearly ruined
the church of Ephesus, Rev. ii. 2, 6. #. S2Iſle
sect, with other false teachers, infested the church
of Pergamos, and preached there the doctrine of
Balaam, ib. ii. 14, 15. A false prophetess sedu-
ced the church of Thyatira, ib. ii. 20. All these
churches were in Asia Minor, and probably bi-
shops or ministers from each, were present at this
convocation.
Verse 31. Therefore watch, and º,
The only way to abide in the truth, is to watc
against evil, and for good; and to keep in mind
the beavenly doctrines originally received. Un-
watchfulness and forgetfulness, are two grand in-
lets to apostasy.
By the space of three years] Teast law. The
Greek word here does not mºsaſiºn three
whole years, it may be months, more or less. In
ch. 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. per-
ceiving that the time of three years was not com-
pleted, inscrts d'aurua y, the space of two years.
Verse 32. I commend you to God] Instead of
este, to Gop; several MSS. have tº Kvetº, to the
LoRD ; neither reading makes any difference in
the sense. \
Jºnd to the word of his grace] The doctrine of
salvation 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 eatent, &c. of
this building. Let us observe the order of these
things:–1. The soul of man which was formerly
the habitation of God, is now in a 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 founda-
tion, 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 outward!
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 children of God; be sancti.
|fied by his Spirit, and then, being prepared for,
they are removed, in due time, into the heavenly
inheritance.
Verse 33. I have coveted no man's silver, &c.]
Paul finishes his discourse; he
A. M. cir. 4064.
A. D. cir. 60.
An. Olymp.
cir. CCl3(.4.
34 Yea, ye yourselves know,
* that these hands have minis-
tered unto my necessities, and
to them that were with me.
35 I have showed you all things, "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 bless-
ed to give than to receive.
THE ACTS.
bids them an affecting farewell.
36 T And when he had thus ****
spoken, he "kneeled down, and ºn 6.
prayed with them all. cir. CCIX.4.
37 "And they all wept sore, and "fell on
Paul’s neck, and kissed him,
38 Sorrowing most of all for the words
" which he spake, that they should see his
face no more. And they accompanied
him unto the ship.
a Ch. 18. 3. 1 Cor. 4. 12. 1 Thess. 2. 9. 2 Thess. 3.8.—b Rom.
15. 1. 1 Cor. 9. 12. 2 Cor. 11.9, i2. & 12. 13. Eph. 4, 28. 1 Thess.
4 11. & 5. 14. 2 Thess. 8 8.-c Ch. 7, 60. & 21. 5.-d Gen. 45.
14. & 46. 29.-e Wer. 25.
And from this circumstance, they would be able
to discover the grievous wolves and the pervert-
ers; for these had nothing but their own interests
in view; whereas thé genuine disciples of Christ
neither coveted nor had worldly possessions. St.
Paul's account of his own disinteredness, is very
similar to that given by Samuel of his, 1 Sam.
xiii. 3—5.
Verse 34. These hands have ministered, &c.]
It was neither “sin nor discredit” for the apos-
tle to work to maintain himself, when the circum-
stances 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
preposition kara is to be understood before ray-
ºra ; and the clause should be read thus—I have
showed you IN all things, &c.
It is 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 sentiment is worthy of Christ. A
truly generous mind, in affluence, rejoices in op-
portunities to do good; and feels happy in having
such opportunities. A man of an independent spi-
rit, when reduced to poverty, finds it a severe
trial to be obliged to live on the bounty of ano-
ther; and feels pain in receiving what the other
feels a happiness in communicating. Let, there-
fore, 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 its native independence,
in soliciting and receiving the bounty of another. I
am not speaking of common beggars; these have got
their minds already depraved, and their native in-
dependence reduced, by sin and idleness, to servility.
erse 36. He kneeled down, and prayed] Kneel-
ing was the proper posture of a supplicant; it ar-
gues at once both humility and submission; and
he who prays to God, should endeavour to feel the
utmost measures of both.
Verse 37. Fell on Paul's neckl Leaned their
heads against his shoulder, 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 af.
fecting parting. The man who had first pointed
out to them the Lord J º Christ, by whom they
had been brought into so glorious a state of sal-
vation, 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 to-
gether 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 religious exercises: such as the preach-
ing of God's holy word, and celebrating the sacra-
ment 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
prefer 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, below 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, con-
tains much that is interesting to every Christian
minister:—l. 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 : it is possible for a minister to be the instru-
ment of feeding others, and yet starve himself. 5.
If Jesus Christ entrust to bis care the souls he has
bought 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 2 Though the
sinner, dying in his sins.thas his own blood upon
his head; yet, if the watchman has not faithfully
warned him, his blood will be required at the
watchman's hand. Let him who is concerned
read Ezek. chap. xxxii. 3, 4, 5. and think of the
account which he is shortly to give unto God.
3. Tenderness and sympathy are not inconsist-
ent with the highest state of grace. Paul warns
his hearers day and night with tears. His hear-
ers now weep sore at the departure of their belo-
ved pastor. They who can give up a Christian
minister with indifference, have either profited
little under that ministry, or they have backslid-
den 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,
Paul sails from Jºliletus,
£HAP. XXI.
and lands at Tyre.
CHAPTER XXI.
Paul and his company sail from JMiletus and come to Coos, Rhodes, and Patara, 1.
Finding a Phaeniciar,
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 Ptolemais, salute the brethren, stay with them one day, come to Cesarea, 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-
!ute, 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 ; wath 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.
***.*.* ND it came to pass, that
. LJ. Clf. -
An. Olymp. after we were gotten from
***** *- them, and had launched, “we
came with a straight course unto Coos,
and the day following unto Rhodes, and
from thence unto Patara:
hand finding a ship sailing over unto
Phoenicia, we went aboard, and set
forth.
3 Now when we had discovered Cyprus,
a Ch. 20. S, 15–17.
we left it on the left hand, and *.*.*.*.*
sailed unto Syria, and landed at ºn.
Tyre: for there, the ship was tº ºt
to unlade her burden. º
4 And finding disciples, we tarried there
Seven days: "who said to Paul through
the Spirit, that he should not go up to
Jerusalem.
5 And when we had accomplished those
days, we departed and went our way; and
-
b Ver. 12. Ch. 20. 23.
NOTES ON CH APTER 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 Ægean
Sea, one of those called the Sporades. It was fa-
mous for the worship of Æsculapius and Juno :
and for being the birth-place of Hippocrates, the
most eminent of physicians: and Apelles, the most
celebrated of painters.
Rhodes] Another island in the same sea, cele-
brated 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
upil of Lysippus, who spent twelve years in ma-
ing 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. Phoenicia) A part of Syria. See the
note on chap. xi. 19.
Verse 3. #. See the note on chap. iv. 36.
and see the track of this journey on the JMap.
Tyre] A city of Phoenicia, one of the most ce-
lebrated maritime towns in the world. See the
notes on chap. xii. 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 }.} 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 dis-
obeyed it. Through the Spirit, must either refer
to their own great earnestness to dissuade him
from taking a journey which, they plainly saw,
VoI,. T. y 99 )
would be injurious to him; and so Bp. Pearce
understands this place. Or, if it refer to the Holy
Spirit, it must mean, that if he regarded his per-
sonal safety, he must not, at this time, go up to
Jerusalem. The Spirit foretold Paul's persecu-
tions, 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 Jerusalem, than by tarrying at Tyre, or else-
where. The purport of this divine communica-
tion was, “If thou go up to Jerusalem, the Jews
will persecute thee; and thou wilt be imprisoned,”
&c. As he was apprised of this, he might have
desisted, for the whole was conditional: Paul
might or might not go to Jerusalem: 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 forbad him : the whole was condi-
tional ; and he was left to the free exercise of his
own judgment and conscience. This was a simi-
lar 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 Je-
rusalem.
Verse 5. When we had accomplished those days]
That is, the seven days mentioned in the prece-
ding 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 affec-
tion to the apostles, accompanied them from their
homes to the ship; and the coming out of the hus-
bands, wives, and children, shows what a general
and affectionate interest the preaching and private
conversation of these holy men had excited.
Rneeled down on the shore, and prayed]. As
God fills heaven and earth, so he may be worships
ped every where: as well, when circumstances
require it, on the *::: as in the temple. We
5
• Algabus prophesies that
*::::::::: they all brought us on ourway,
ºoº... with wives and children, till we
tº 8°ºt- 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 re-
turned "home again.
7 And when we had finished our course
from Tyre, we came to Ptolemais, and
saluted the brethren, and abode with them
one day. à
8 And the next day we that were of
Paul’s company departed, and came unto
Cesarea: and we entered into the house
of Philip “the evangelist, " which was one
of the seven; and abode with him.
9 And the same man had four daughters,
virgins, “which did prophesy.
10 T And as we tarried there many days,
there came down from Judea a certain
prophet, named ‘Agabus.
THE ACTS.
Paul would be bound, &c.
11 And when he was come A.M. cir. 4064.
unto us, he took Paul's girdle, º
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 de-
liver him into the hands of the Gentiles.
12 And when we heard these things,
both we, and they of that place, besought
hiſh not to go up to Jerusalem.
13 Then Paul answered, h What mean
ye to weep and to break mine heart? for
I am ready, not to be bound only, but also
to die at Jerusalem for the name of the
Lord Jesus.
14 And when he would not be persua-
ded, we ceased, saying, "The will of the
Lord be done.
15 And after those days we took upººr
carriages, and went up to Jerusalem.
16 There went with us also certain of
a Ch. 20. S6.-b John 1. 11.-c leph. 4. 11. 2 Tim. 4. 5.-d Ch.
6. 5. & 8. 26. 40.--e Joel 2. 28. Ch. 2. 17.
f Ch. 11. 28.-g Ver. 83. Ch. 20. 23.−h Ch. 20. 24.—i Matt. 6.
10. & 26.42. Luke 13. 2. & 22.42.
have already seen, in the case of Lydia, that the
Jews had proseuchas by the river sides, &c. and
an observation in Tertullian 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, quocumque in
aperto aliquando jam praeces ad coelum mittunt.
ertul. de Jejunio.
Verse 6. Taken—leave] Aaracaº.eyou ; having
given each other the kiss of peace, as was the con-
stant custom 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
seaport town of Galilee, not far from Mount Car-
mel, between Tyre and Cesarea, where the river
Belus 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. 31. 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 Ptolemais,
where our voyage ended. See the Greek text.
Verse 8. We that were of Paul's company]. Ot
orspa row IIavaoy. This clause is wanting in ABCE.
and many others, the Syriac, Coptic, Vulgate,
.Armenian, &c. *
Came unto Cesarea] This was Cesarea of Pa-
lestine, already sufficiently described. See on
chap. viii. 40. - -
Philip the evangelist] One of the seven dea-
cons, who seems to have settled here, after he had
baptized the eunuch. See on chap. viii. 40.
Vērse 9. Four daughters, virgins, which did
prophesy..] Probably these were no more than
teachers in the church; for we have already seen
that this was a frequent meaning of the word pro-
phesy; and this is undoubtedly one thing intend-
ed by the prophecy of Joel, quoted chap. ii. 17,
and i8, of this book. If Philip's daughters might
be hetesses, why not teachers ?
erse 10. Agabus.] See the noteonchap. xi. 28.
Verse 11. Took Paul's girdle, and bound his
own hands, &c..] 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 predic-
tions with significant emblems. Jeremiah was
commanded to bury his girdle by the river Eu-
phrates, to mark out the captivity of the Jews.
Jerem. xiii. 4. For more examples of this figu-
rative or symbolical prophesying, see Jerem.
xxvii. 2, 3, xxviii. 4. Isai. xx. Ezek. iv. xii. &c.
Into the hands of the Gentiles] That is, the
Romans, 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 Gen-
tiles, he showed thereby that they would attempt
to destroy his ºft This prediction of Agabus
was literally fulfilled, see ver. 33.
Verse 12. Besought him not to go up to Jerusa-
. 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. I am ready not to be bound only] He
was resolute and determined; but was under no
constraining 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] Azrooksvº-
a'aaevot; 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 JInason,
&c.] It is not very likely that they would bring
a man with them, with whom they were to lodge
in Jerusalem; therefore, the text should perhaps
be read as Bp. Patrick proposes: There went
with ws certain of the disciples of Cesarea bring-
ing us to one JMnason, with whom we were to lodge.
#. is most likely, as the text will bear this
translation. But it is possible that Mnason, for-
merly of Cyprus, now an inhabitant of Jerusa-
Paul arriving at Jerusalem,
the disciples of Cesarea, and
º: 4064.
A. D. cir. 60. * * *
An olymp, brought with them one Mnason
cir. CCIX. 4.
- of Cyprus, an old disciple, with
whom we should lodge.
17 || “And when we were coune to Je-
rusalem, the brethren received us gladly.
18 And the day following, Paul 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 mi-
nistry. . - *
20 And when they heard it, they glori-
fied the Lord, and said unto him, Thou
Seest, brother, how many thousands of
a Ch. 15. 4.—b Ch. 15. 13. Gal. 1. 19. & 2. 9.—c Ch. 15. 4, 12.
- Rom. I5. 18, 19.
~º-
lem, might have been down at Cesarea, met the
disciples, and invited them to lodge with him
while they were at Jerusalem; and having trans- |
acted his business at Cesarea, might now accom-
pany them to Jerusalem. . His being an old dis-
ciple, 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 in Jerusalem : and perhaps the only
apostle who continued in that city. We have
already seen what a very important character he
sustained in the council. See chap. xv. 13.
JAll the elders were present.] It appears that
they had been convened about matters of serious
and important 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 disaffected towards him.
Verse 19. Declared particularly, &c.] 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 prejudice 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] IIoaxi &v-
tad's: ; 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.
hey 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 mea-
sure 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, §e observation of it
impossible. - . . . . .
ſerse 21. Thou teachest—toforsake JMoses, &c.]
From any thing that appears in the course of this
book to the contrary, this information was incor-
CHAP. XXI.
is advised to purify himself.
Jews there are which believe; *...*.*.*
and they are all "zealous of the Anjoymp.
law : - - - . cir. CCIX. 4.
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 chil-
dren, neither to walk after the customs.
22 What is it therefore ? the multitude
must needs come together: for they will
hear that thou art come.
23 Do therefore this that we say to thee:
*T* . . . , ,
them ; *
24 Them take, and purify thyself with
them, and be at charges with them, that
ach. 1.17. Ch. 20.24—e Ch. 22. S. Rom. 10.2. Gal. i. 14.—
f Gal. 2. 3. & 5. 1.
rect: we do not find Paul preaching thus to the
Jews. It is true, that, in his Epistles, some of
which had been written before this time, he show-
ed 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, for-
sake JMoses, and do not circumcise your children.
He 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 showed them that their ceremonies were
useless, but not destructive ; that they were onl
dangerous, when they depended on them for sal-
vation. This is the sum of what Paul had taught
on this subject. -
Verse 22. The multitude must needs come toge-
ther] . Whether this refers to a regular convoca-
tion of the church; or to a tumult that would in-
fallibly 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 pre-
vent an evil 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 imme-
diately 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 JYazariteship, 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 extraordinary
occasions; and that of the JNazarite appears to
have been one of the most common; and it was -
permitted by their law, for any person to perform
this vow by prory, See the law produced in my
note on Numb. 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. sect. 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, Naša gauay
£vexa 634 distaše agaz ovzyovº, he ordered very
many JNazarites to be shaven; he furnishing them
| with money for the expenses of that, and of the sa-
crifices necessarily attending it.” See Bp. Pearce.
Verse 24. Beat charges with them] Or, rather,
787
The Jews of Asia raise a
A; Mºciºl, they may “shave their heads:
A. D. cir. 60.
An oiº, and all may know that those
cir. CCIX. 4.
things, whereof they were in-
formed concerning thee, are nothing; but
that thou thyself also walkest orderly, and
keepest the law. &
25 As touching the Gentiles which be-
lieve, "we have written and concluded
that they observe no such thing, save only
that they keep themselves from things of.
fered to idols, and from blood, and from
strangled, and from fornication.
26 Then Paul took the men, and the
next day purifying himself with them
° entered into the temple, " to signify the
accomplishment of the days of purifi-
eation, until that an offering should be
offered for every one of them.
THE ACTS.
tumult, and seize upon Paul.
27 T And, when the seven º
days were almost ended, “the ºoº.
Jews which were of Asia, “rººt.
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: and further brought Greeks
also into the temple, and hath polluted
this holy place.
29 (For they had seen before with him in
the city "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,
a Num. 6. 2, 13, 18. Ch. 18. 18–1 Ch 15. 20, 29–c Ch. 24. 18.
d Num. 6. IS.
e Ch. 24. 18.-f Ch. 26. 21.-g Ch. 24. 5, 6.-h Ch. 20. 4.
i Ch. 26. 21.
be at charges for them : help them to bear the
expense of that vow. Eight lambs, four rams,
Thesides oil, flour, &c. were the expenses on this
occasion. See the notes on Numb. vi.
| Thou—walkest orderly, and keepest the law.]
Perhaps 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 scru-
ple 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 justi-
fication through the law, Paul could not have
assisted them in any measure with a clear con-
science: 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 tolerated 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 observa-
tions at the end of that chapter.
Verse 26. To signify the accomplishment, &c.]
Auzy?exxay, declaring the accomplishment, &c.
As this declaration was made to the priest, the
sense of the passage is the following, if we sup-
pose Paul to have made an offering for himself, as
well, as the four men : “The next day, Paul
taking the four men, began to purify, set himself
apart, or consecrate himself with them; entering
into the temple, he publicly declared to the priests,
that he would observe the separation of a Naza-
rite, 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
rescribed in that case.” But it is likely that
aul made no offering for himself, but was merely
at the expense of theirs. However we may con-
sider this subject, it is exceedingly difficult to ac-
count 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.
Verse 27. The Jews which were of Asia]
These pursued him with the most deliberate and
persevering malice in every place; and it ap-
pears that it was through them that the false re-
ports were sent to, and circulated through Jeru-
Salem. -
Verse 28. This is the man that teacheth, &c.]
As much as if they had said, This is the man
concerning whom we wrote to you; who in eve-
ry place endeavours to prejudice the Gentiles
against the Jews, against the JMosaic 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 Trophimus, 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.
sect. 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 sta-
ted, that no stranger was permitted to come within
the holy place, on pain of death. With such a pro-
hibition as this before his eyes, was it likely that
St. Paul would enter into . 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 wor-
shipping : 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 court of the Gentiles,
that they might Hº. the opportunity, unmolested,
of killing him in that place; for the court of the
Gentiles was reckoned to be less holy than that
of the Israelites. &
788
Paul, about to be massacred,
A. M. cir. 4064, and drew him out of the tem-
**6. ple: and forthwith the doors
*ir 99% + were shut. -
31 And as they went about to kill him,
tidings came unto the 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 demand-
ed who he was, and what he had done.
34 And some cried one thing, some
another, among the multitude : and when
CHAP. XXI.
is rescued by the chief captain.
he could not know the cer. Aºi.º.
tainty for the tumult, he com- ºf
manded him to be carried into tº ºt
the castle.
35 And when he came upon the stairs,
so it was, that he was borne of the sol-
diers for the violence of the people.
36 For the multitude of the people fol-
lowed after, crying, “Away with him.
37 iſ 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 2 -
38 “Art not thou that Egyp- A, Mºeirº.
tian which before these days A. TX. cir. 55.
An. Olymp.
madest an uproar, and leddest ºr bººk.
a Ch. 23. 27. & 24.7. –b Ver. 11. Ch. 20. 23.
c Luke 23. 18. John 19 15. Ch. 22. 22.-d See Ch. 5. 38.
Verse 31. The chief captain of the band] The
Roman 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 porticos of the outer-court
of the temple were joined together. This castle
was built by John Hyrcanus, 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 beautified by He-
rod the Great; and called Antonia, in honour of
his friend Mark Anthony. By this castle the tem-
ple was commanded, as it stood on higher ground.
Josephus describes this castle, War, lib. v. cap.
5. sect. 8. . “As having four towers, from one of
which the whole temple was overlooked; and
that one of the towers was joined to the porticos
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 porticos, on the
zfestival 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.” “It seems, therefore,”
says Bishop Pearce, “to me very plain, that the
place where the Jews were about to kill Paul,
was the court of the Gentiles, the porticos 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 l
stairs to the porticos mentioned above.
Verse 33. And took him] With great violence,
according to chap. xxiv. 7, probably meaning an
armed force. §
To be bound with two chains] To be bound be-
tween 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]
Those mentioned in the note on ver. 31.
Verse 36. Away with him.] That is, kill him;
despatch him : for so much this phrase always
means in the mouths of a Jewish mob. See on
Luke xxiii. 18. and John xix. 15. -
Verse 37. Canst thou speak Greek 2] Claudius
Taysias was not a Roman; he had, as himself in-
forms us, purchased his citizenship of Rome with
a great sum of money; (see chap. xxii. 28.) and it
is very likely that #. was but imperfectly ac-
quainted with the Latin tongue; and the tumult
that was now made, and the discordant noise, pre-
vented him fronn clearly apprehending what was
said; and as he wished to . the merit of the
cause, he accosted Paul with ‘Exxhvtsi yiyoorkai; :
dost thou understand Greek 2 And when he found
that he did understand it, he proceeded to ques-
tion him as below.
Verse 38. Art, not thow that Egyptian, &c.]
The history to which Claudius Lysias refers, is
taken from Josephus, Ant, lib. xx. cap. 7. sect.
6. and War, lib. ii. cap. 13. sect. 5. and is in sub-
stance as follows: An Egyptian, whose name is.
not known, pretended to be a prophet, and told
his followers that the walls of Jerusalem 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 faithful friends, escaped ; of whom no
account was ever afterward heard. As Lysias
found such an outcry made against Paul, he sup-
posed that he must be some egregious 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 4,000. The
small number of killed and prisoners, only 600 in
all, according to Josephus, leads us to suspect
that his number is greatly exaggerated; as 600
in killed and prisoners of a mob of 30,000, routed
by regular infantry and cavalry, is no kind of pro-
portion; but it is a sufficient proportion to a mob
of 4,000. Dean Aldridge has supposed that the
number in Josephus was originally 4,000, but that
ancient copyists, mistaking the Greek A delta,
four, for A lambda, thirty, wrote 30,000, instead
of 4,000. See Haverkamp's edition, vol. ii. p
177. There is another way of reconciling the
two historians, which is this: When this Egyp-
tian impostor at first began to make great boasts
and large promises, a multitude of people, to the
amount at least of 30,000, weary of the Roman
yoke, from which he promised them deliverance,
readily arranged themselves under his banners,
Paul addresses
A. M. cir:4034 out into the wilderness four
A. D. cir. 60. +.
An olymp, thousand men that were mur-
tººt- derers ?
39 But Paul said, “I am a 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.
a Ch 9. 1 1. & 22. S.
As he performed nothing that he promised, 26,000
of these had melted away before he reached
Mount Olivet: this remnant the Romans attacked
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?] 21kagtay : sicarii, as-
sassins: 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 am a man which am a Jew] A peri-
phrasis for I am a Jew. See the note on chap. vii. 2.
Tarsus—no mean city] In the notes on chap.
ix. 11. I have shown that Tarsus was a city of
considerable importance, and in some measure a
rival to Rome and Athens; and that because of
the services rendered to the Romans by the in-
habitants, Julius Cesar endowed them with all the
rights and privileges of Roman citizens. When
St. Paul calls it no mean city, he speaks a lan-
guage that was common to those who have had
occasion to speak of Tarsus. XENEPHON, Cyri
.ánabas. i. calls it aroxuy Kººyaahy was evdatawa, a
great and flourishing city. , Joseph Us, Ant. lib. i.
cap. 6. sect. 6. says, that it was rap' ºv'rous roy
•roxgay h ağıoxoyotarº &ºrgozroat; ova'a, the metro-
obts and most renowned city among them, (the Ci-
licians.) And AMMIANUS MARCELLINUs, xiv. 8.
says, Ciliciam Tarsus mobilitat, urbs perspicabilis:
“Tarsus, a very respectable city, adorns Cilicia.”
Verse 40. Paul stood on the stairs] Where he
was out of the reach of the mob; and was sur-
rounded by the Roman soldiers.
Beckoned with the hand] Waving the hand,
which was the sign that he was about to address
the people. So VIRGIL says of Turnus, when he
wished, by single combat between himself and
Eneas, to put an end to the war:
THE ACTS.
|
the people, and
40 And when he had given *.*.*.
him license, Paul stood on ºol.
the stairs, and * beckoned with -eir 901x3.
the hand unto the people. And when
there was made a great silence, he spake
unto them in the Hebrew tongue, say.
Ing, { «
b ch. 12, 17.
Significatgue manu, et magnosic 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 Chal.
daeo-Syriac ; very well expressed by the Codex
Bezde, rh 13tº 3 taxentº, 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.
Paul's embarkation at Tyre is very remarka-
ble. The simple manner in which he was es-
corted to the ship by the disciples of Tyre, men,
women, and children, and their affectionate and
pious parting, kneeling down on the shore and
commending each other to God, are both impres-
sive and edifying. Nothing but Christianity could
have produced such a spirit in persons, 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
close 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 lasting friendship.
Though this kind of friendship cannot fail, yet it
may err; and with officious affection endeavour
to prevent us from bearing a necessary and most
honourable cross. See verses 12, 13. It should
therefore be kept within scriptural bounds.
CHAPTER XXII.
Paul, in his address to the people, gives an account of his birth and education, 1–3. His prejudices
against Christianity, 4, 5, and of his miraculous conversion, and call to the apostleship, 6–21.
The
Jews hearing him say, that God had sent him to preach the Gospel to the Gentiles, become exceedingly out-
rageous, and clamour for his life, 22, 23.
The chief captain orders him to be examined by scourging; but
he, pleading his privilege as a Roman citizen, escapes the torture, 24–29. . The next day the chief cap-
tain brings Paul before the chief priests and their council, 30.
A. M. cir. 4064. EN brethren, and fa- || 2 (And when they heard that *:::::::::
º thers, hear ye my de- he spake in the Hebrew tongue *... 6.
* "Sººt fence, which I make now un-ji to them, they kept the more **** *.
to you. silence: and he saith,)
NOTES ON CHAPTF. R. ..., XII.
Verse 1. JMen brethren, and ſº.) A He
brew form of expression for brethren and fathers:
for two classes only are addressed. See the note
on chap. vii. 2. -
Hear ye my defence] Mou rhº arroaoyuac, this
apology of mine : in this sense the word apology
was anciently under to:o 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 im-
plying an excuse for improper conduct. That this
is an abuse of the term, requires no proof.
Verse 2. When they heard that he spake in the
Hebrew tongue]. He had probably been traduced
by the Jews of Asia, as a mere Gentile, distin-
gives an account of himself,
A. M. cir. 4064. 3 * I am verily a man which
**ē... am a Jew, born in Tarsus, a
sir.ceº. 4 city in Cilicia, yet brought up
in this city bat the feet of “Gamaliel, and
taught "according to the perfect manner
of the law of the fathers, and * was zea-
lous toward God, as ye all are this day.
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
witness, and hall the estate of the elders:
i from whom also I received letters unto
the brethren, and went to Damascus, to
bring them which were there, bound unto
Jerusalem, for to be punished.
6 And kit came to pass, that, as I made
my journey, and was come nigh unto Da-
mascus 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
persecutest thou me?
CHAP.
XXII.
8 And I answered, Who art Aºi.
thou, Lord? And he said unto º
me, I am Jesus of Nazareth, tººl**
whom thou persecutest. -
9 And they that were with me saw in-
deed the light, and were afraid; but they
heard not the voice of him that spake to
In 62,
10 And I said, What shall I do, Lord 7
And the Lord said unto me, Arise, and go
into Damascus; 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 ac-
cording to the law, "having a good report
of all the 9 Jews which dwelt there,
13 Came unto me, and stood, and said
unto me, Brother Saul, receive thy sight.
And the same hour I looked up upon him.
and of his conversion.
a Ch. 21. 39. 2 Cor. 11. 22. Phil. 3, 5.-b Deut. 33. S. 2 Kings
4. 38. Luke 10.139.-c Ch. 5. 34.—d Ch. 26. 5.-e Ch. 21. 20.
Gal. 1. 14.—f Rom. 10. 2.-g Ch. 3. 3. & 26, 9, 10, 11. Phil. 3. 6.
1 Tim. 1 13.3—h Luke 22.66. Ch. 4. 5.—i Ch. 9. 2. & 26. 10, 12.
—k Ch. 9. 3. & 26. 12, 13.−l Ch. 9. 7. Dan. 10. 7.-m Ch. 9. 17.
—n Ch. 10. 2. —o 1 Tim. 3, 7.
guished only by his virulence against the Jewish
religion; which virulence proceeded from his ma-
lice and ignorance.
Verse 3. sºgºverily a man, which am a Jew]
A periphr or, I am 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
the best instructer in it which Jerusalem could
produce.
Yet brought up, &c.] Bp. Pearce proposes that
this verse 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 fa-
thers, 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 Jew-
ish custom, viz. that the disciples of the rabbins
sat on low seats, or on the ground, whilst the rab-
bin himself occupied a lofty chair. But we rather
learn from Jewish authority, that the disciples of
the rabbins stood before their teachers, as Wi-
tringa has proved in his treatise De Synag. Vit.
lib. i. p. 1. cap. 7. Kypke therefore contends,
that raga rec roda;, at the feet, means the same
as ºranatov, near, or before, which is not an unfre-
quent mode of speech among both sacred and |
profane writers. Thus in chap. iv. 35, 37. chap.
v. 2. eru00vy rapa row; roda; roy aros-oxov, they
laid it at the apostles' feet, means only, they
brought it to the apostles. So in 2 Maccab. iv. 7.
zrapa roda; néh roy &ºny opoyºrs: Keiº evoy, they saw
death already lying at their feet; that is, as the
Syriac translator has properly rendered it, they
saw death immediately before them. So Themis-
tius, Or. 27. p. 341. who adds the term by which
the phrase is explained, as a was ºrxhauoy &et ºrº Ju-
yogaya aaº,6ayety, ante pedes id semper et prope est,
illi qui accipere potest. Also Lucian De Conscr.
Hist. p. 669. ww rape, rodac ou sasyxos., . The refu-
tation of which is at hand. The same kind of form
occurs in the Hebrew, Exod. xi. 8. All the peo-
ple that are at thy feet, Tºrna beraglaica, i. e.
who are with thee, under thy command, 2 Sam.
xv. 16. And the king went out, and all his house-
hold ºbjna beraglaiv, at his feet; that is, with
him, in his company. See Kypke.
According to the perfect manner] That is, ac-
cording to that strict interpretation of the law;
and especially the traditions of the elders, for
which the Pharisees were remarkable. That it
is Pharisaism that the apostle has in view, when
he says he was taught according, axg46slav, to the
most eacact manner, is evident; and hence, in
chap. xxvi. 5. he calls Pharisaism axg1ées-army,
the most exact system : and under it, he was zea-
lous towards God; scrupulously exact in every
part of his duty, accompanying this with reve-
rence to the Supreme Being, and deep concern for
his honour and glory.
Verse 4. Ipersecuted this way] Tavºrny rhyodoy;
this doctrine, this way of worshipping God, and ar-
riving at a state of blessedness. See on chap. ix. 2.
Binding and delivering into prisons] See on
chap. viii. 3. ix. 2.
Verse 5. The high-priest doth bear me. witness,
&c.] He probably referred to the letters of autho-
rity, which he had received from the high-priest;
and the whole estate of the elders, ray ºro ºrpedºv-
Teptov, the whole of the presbytery, that is, the san-
hedrim ; 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 Pharisai-
cal Jew. 4.
Verse 6–13. As I made my journey, &c..] See
the whole of this account, and all the particular
circumstances, considered at large in the notes
791
The people become furious,
A. M. cir. 4064.
A. D. cir. 60.
14 And he said, “The God
Ajoymp. of our fathers "hath chosen
**Cº-t- thee, that thou shouldest know
his will, and *see " that Just One, and
* shouldest hear the voice of his mouth.
15 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,
‘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,
* Make haste, and get thee quickly out of
Jerusalem : for they will not receive thy
testimony concerning me.
THE ACTs.
and attempt to destroy Paul.
19 And I said, Lord, "they A. M. cir. 4064.
know that I imprisoned and º.
° beatin every synagogue them cir. CCIX'4.
that believed on thee: -
20 " And when the blood of thy martyr
Stephen was shed, I also was standing by,
and consenting unto his death, and kept
the raiment of them that slew him.
21 And he said unto me, Depart : * for I
will send thee far hence unto the Gentiles.
22 T And they gave him audience 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
their clothes, and threw dust into the air,
a Ch. S. 13. & 5. 30.-b Ch. 9. 15. & 26. 16.-c Cor. 9. 1. & 15.8.
—d Ch. 3. 14. & 7. 52.-e1 Cor. 11. 28. Gal 1. 12.—f Ch. 28. 11.—
g Ch. 4, 20. & 26. 16.-h Ch. 2, 38, Heb. 10. 22.—i Ch. 9. 14. Rom.
10. 13.—k Ch. 9. 26. 2 Cor. 12. 2.-1Ver. 14.—m Matt. 10. 14.
on chap. ix. 1, &c. and the observations at the
conclusion of that chapter. w
Verse 14. And see that Just One] The Lord
Jesus, called the Just One, in opposition to the
Jews, who crucified 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 Christ crucified, both to
Jews and Gentiles. *
Vere 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 sins, &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 received only by invoking the name of the
Lord.
Verse 17. When I was come again to Jerusa-
lem] It is likely that he refers to the first journey
to Jerusalem, about three years after his conver-
sion, chap. ix. 25, 26. and Gal. i. 18.
I was in a trance] This circumstance is not
mentioned any where else, unless it be that to
which himself refers in 2 Cor. xii. 2–4. when he
conceived himself transported to the third heaven;
and if the case be the same, the appearance of Je-
sus 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 persecu-
ting priesthood; and how very generally the fol-
lowers of Christ were persecuted, and how difficult
it was at this time to profess Christianity.
Verse 20. When the blood of thy martyr Ste-
phen was shed] See on chap. vii. 58. viii, I. 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 P
Verse 21, I will send thee far hence unto the
Gentiles.] 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 Goº the Gentiles, and to
n Wer. 4.—o Matt. 10, 17.-p Ch. 7. 58, -r Luke 11.43. Ch. 8.1.
Rom. 1. 32.-s Ch. 9. 15. & 13.2, 46, 47. & 18.6. & 26. 17. Rom.
1, 5 & 11.13. & 15. 16. Gal. 1. 15, 16. & 2. 7, 8. Eph. 3. 7, 8.
1 Tim. 2. 7. 2 Tim. 1. 11.-t Ch. 21. 36.—u Ch. 25. 24.
write for the conversion and establishment of the
Gentile world, were his peculiar destination.
Hence we find him and his companions travelling
every where; through Judea, Phoenicia, Arabia,
Syria, Cilicia, Pisidia, Lycaonia, Pamphylia,
Galatia, Phrygia, JMacedonia, Greece, Asia, the
isles of the JMediterranean Sea, the isles of the
JEgean Sea, Italy; and some add Spain, and even
Britain. This was the diocese of this primitive
bishop : none of the apostles travelled, none
preached, none laboured as thiseman; and, we
may add, none was so º of God.
The Epistles of Peter, John, Jarſº 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. Je-
sus 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 law
to the Gentiles, and make them proselytes; for
this they were fond of doing, so that our Lord
says, they compassed sea and land to make a pro-
selyte; but they understood the apostle as stating,
that God had rejected them, and called the Gen-
tiles to be his peculiar people in their place; and -
this they could not bear.
JAway 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 there-
fore he should be stoned, or put to death.
Verse 23. Cast off their clothes] Bp. 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 order to prepare to stone Paul.
Threw dust into the air] In sign of contempt,
and by way of execration. 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
Paul pleads his privilege
*:::::::: 24 The chief captain com-
X.o.º. manded him to be brought in-
***** to the castle, and bade that he
should be examined by scourging : that
he might know wherefore they cried so
against him.
25 T And as they bound him with thongs,
Paul said unto the centurion that stood by,
*Is it lawful for you to scourge a man that
is a Roman, and uncondemned 2
26 When the centurion heard that, he
went and told the chief captain, saying,
CHAP. XXII.
of being a Roman.
Take heed what theu doest: A. M. cir. 4064.
for this man is a Roman. *6.
27 Then the chief captain sº gº.”.
came, and said unto him, Tell me, art
thou a Roman 2 He said, Yea. w
28 And the chief captain answered, With
a great sum obtained I this freedom. And
Paul said, But I was free-born.
29 Then straightway they departed from
him which should have "examined him :
and the chief captain also was afraid, af.
ter he knew that he was a Roman, and
a Ch. 16. S7.
b Or, tortured him.
air, was also expressive of extraordinary rage
and vindictive malice. The apostle being guard-
ed by the Roman soldiers, was out of the power
of the mob; and their throwing dust in the air,
not only showed their rage, but also their vera-
tion, that they could not get the apostle into their
power. t
Verse 24. Eacamined 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 determined to put him to the tor-
ture, in order to find out the nature of his crime.
The practice of putting people to the rack, in or-
der 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. -
Is it lawful, &c.] The Roman law absolutely
forbad the binding of a Roman citizen. See the
note on chap. xvi. 37.
Verse 28. With a great sum obtained I this
freedom.] So it appears that the freedom, even
of Rome, might be purchased; and that it was
sold at a very high price.
But I 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 sup-
poses that Paul's father might have been reward-
ed with the freedom of Rome for some militar
services; and that it was in consequence of this
that Paul was born free. But, that the city of
Tarsus had such privileges, appears extremely
robable. In chap. xxi. 39. Paul says he was
}. 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 Tarsus, though no Ro-
man colony, yet had this privilege granted to it,
that its natives should be citizens of Rome. PLI-
NY, in Hist. JWat. lib. v. 27. tells us that Tarsus
was a free city. And APPIAN, De Bello Civil.
lib. v. p. 1077, Ed. Tollii, says that Anthony,
Tagºrea's exev6egovº hºuët, k at areAete popov, made
the people of Tarsus free, and discharged them
from#"; tribute. Dro Cassius, lib. xlvii. p.
508. Edit. Reimar. further tells us, Adeo Caesari
priori, et éjus gratia etiam posteriori, favebat
Vol. I. ( 10
Tarsenses, ut urbem swam pro Tarso, JULIoPolin,
vocaverint ; “ that, for the affection which the
people of Tarsus bare to Julius Cesar, and after-
ward to Augustus, the latter caused their city to
be called Juliopolis.” The Greek text is as fol-
lows—avºrº ºrgo punger rº Kaua age ºrgaregº, was de
'**tvoy tº devºtegº. 3, Taggets exay, wºe wai Iovato-
zºoxay a pac 27' avºrov aeroyoAwaal. To which I add,
that PHILo, de Virt. Vol. II. p. 587. Edit. JMang.
makes Agrippa say to Caligula, quawy eyuay rar-
£444; 3xas the Paºzaikh; hétoo as ºroxtºrsic.c. vow
have made whole countries, to which your friends
belong, to be citizens of Rome. See the note on
chap. xxi. 39. These testimonies are of weight
sufficient to show that Paul, by being born at
Tarsus, might have been free-born, and a Romnan.
See Bp. Pearce, on Acts xvi. 37.
Verse 29. After he knew that he was a Roman]
He who was going to scourge him, durst not pro-
ceed to the torture, when Paul declared himself to
be a Roman. A passage from Cicero, Orat. pro.
Verr. Act. ii. lib. v. 64, throws the fullest light
on this place–Ille, quisquiserat, quem tu in cru-
cem rapiebas, qui tibi esset ignotus, cum civem
se Romanum esse diceret, apud te Praetorem, si
non effugium, ne moram quidem mortis mentione
atque usurpatione civitatis assequipotuit. “Who-
soever he might be whom thou wert hurrying to
the rack, were he even unknown to thee, if he
said that he was a Roman citizen, he would ne-
cessarily obtain from thee, the Praetor, 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 speaks so pointedly on this subject,
are worthy of consideration. ... Of this privilege,
he further says, Ib. in cap. lvii. Illa voz et excla-
matio Civis Romanus sum, quae sape, multis in
ultimis terris opem inter barbaros et salutem tulit,
&c.—That exclamation, I am a Roman citizen,
which oftentimes has brought assistance and safe-
ty, even among barbarians, in the remotest parts
of the earth, &c.
PLUTARch, likewise, in his Life of Pompey,
(Vol. III. p. 445. Edit. Bryan.) says, concerning
the behaviour of the pirates, when they had taken
any Roman prisoner, Exeuvo de my végustwoºra'roy
x. r. A. what was the most contumelious was this ;
when any of those whom they had made cap-
tives, cried out, Papwato; euvett, THAT HE WAS A
Roy AN, and told them his name, they pretended to
be surprised, and be in a fright, and smote upon
their thighs, and fell down (on their knees) to
| him, beseeching him to pardon them It is no
wonder then that the forturer desisted, when
Paul cried out that he was a Roman; and that
793
Paul beginning his defence, is
*...* because he had bound him.
Ano. 30 T. On the morrow, because
****** he would have known the “cer-
tainty wherefore he was accused of the
Jews, he loosed him from his bands, and
THE ACTS. smitten by order of the high-priest.
commanded the "chief priests ºf
and all their council to ap- *8.
pear; and brought Paul down, *:::ccK's
and set him before them.
a Ch. 21. 34. & 23. 10, 28. & 25. 26.
b Matt. 26. 3, 59. & 27. 1, 2, 12. Psa. 125. 3.
the chief captain was alarmed, because he had
bound him. -
Verse 30. He—commanded—all their council to
appear] Instead of ex0sly, to come, which we
translate to appear; guys? Bely, to assemble, or meet
together, is the reading of ACE. nearly twenty
others; the JEthiopic, Arabic, Vulgate, Chrysos-
tom, and Theophylact; this reading Griesbach
has received into the text: and it is most proba-
bly the true one ; as the chief captain wished to
know the certainty of the matter, he desired the
Jewish council, or. Sanhedrim, to assemble, and
examine the business thoroughly, that he might
Rnow of what the apostle was accused ; as the
law would not permit him to proceed against a
Roman in any judicial way, but on the clearest
evidence: and as he understood that the cause of
their enmity was something that concerned their
religion; he considered the sanhedrim. to be the
most proper judge, and therefore commanded
them to assemble ; and there is no doubt that him-
self, 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, unprinci-
pled, 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 observe, that he had early imbibed
all the prejudices peculiar to his countrymen;
and had given the fullest proof of this in his per-
secution of the Christians. Thus, his assertions,
concerning the unprofitableness of the legal cere-
monies, could neither be attributed to ignorance
nor indifference. Had a Gentile, no matter how
learned or eminent, taught thus, his whole teach-
ing would have been attributed to ignorance,
prejudice, and envy. God therefore, in his end-
less mercy, made use of a most eminent, learned,
and bigoted Jew, to demonstrate the nullity of the
whole Jewish system, and show the necessity of
the Gospel of Jesus Christ.
2. At the close of this chapter, Dr. Dodd, has
the following judicious remark:—“As wnrighte-
ous as it was in the Roman officer, on this popular
clamour, to attempt putting this holy apostle to
the torture ; so reasonable 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 differs from rash
and heedless temerity: nor are we under any ob-
ligation, as Christians, to give up our civil privi-
leges, 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 reproached for this by one of the attendants, accounts for his conduct,
3–5. Seeing that the assembly was composed of Pharisees and Sadducees, and that he could eaſpect no
justice from his judges, he asserts that it was for his belief in the resurrection, that he was called in ques-
tion; on which the Pharisees declare in his favour, 6–9. A great dissension arises, and the chief cap-
tain, fearing lest Paul should be pulled to pieces, brings him into the castle, 10. He is comforted by a
dream, 11. More than forty persons conspire his death, 12–15. Paul's sister’s son, hearing of it, in-
forms the captain of the guard, 16–22.
He sends Paul by night under a strong escort of horse and foot,
to Cesarea, to Felic; and with him a letter, stating the circumstances of the case, 23–33. They arrive
at Cesarea, and Felic promises him a hearing when his accusers shall come down, 34, 35.
*.*.*.* A ND Paul, earnestly be-
Xº. holding the council, said,
* Bººt Men and brethren, “I have
lived in all good conscience A, Meir. 40.4.
before God until this day. *6.
2 And the high-priest Ana- tº: CCIX 4.
a Ch. 24. 16. 1 Cor. 4. 4. 2 Cor. 12.
& 4. 2. 2 Tim. I. 3. Heb. 13. 18.
NOTES ON CHAPTER 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
eto, he was one from principle of conscience;—
that what he did, while he continued Jew, he did
from the same principle :-that when God opened
his eyes to see the nature of Christianity, he be-
came a Christian, because God persuaded his con-
science that it was rigºr him to become one.
4.
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 hy-
pocritical man: and that he was now as fully de-
termined to maintain his profession of Christia-
nity, as he ever was to maintain that of Judaism,
previously to his acquaintance with the Christian
religion.
Verse 2. The high-priest Ananias] There was
Paul sets the Pharisees and
A. M. cir. 4054, nias, commanded them that
A. D. cir. 60.
An. Olymp.
*9° S. 4- on the mouth.
3 Then said Paul unto him, God shall
smite thee, thou whited wall : for sittest
thou to judge me after the law, and "com-
mandest me to be smitten contrary to the
law Ż
4 And they that stood by said, Revilest
thou God's high-priest?
5 Then said Paul, “I wist not, brethren,
that he was the high-priest : for it is writ-
stood by him, “to smite him |
CHAP. XXIII. Sadducees into mutual opposition.
ten, "Thou shalt not speak A: Mºciº 4.4.
evil of the ruler of thy peo- **o.
ple. cir. CCIX. 4.
6 || But when Paul perceived that the
one part were Sadducees, and the other
Pharisees, he cried out in the council,
Men and brethren, “I am a Pharisee, the
son of a Pharisee : * of the hope and re-
surrection of the dead I am called in ques-
tion.
7. And when he had so said, there arose.
a dissènsion between the Pharisees and
a 1 Kings 22. 24. Jer. 20. 2. John 18, 22.—b Lev. 19. S5. Deut.
25. 1, 2. John 7. 51.-c Ch. 24. 17.
-->
-y
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 be-
tween 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 of high-priest; and
most uncertain of all, whether he filled the chair
at the time Paul pleaded his cause; which was
some years after Felix was settled in the govern-
ment. But Krebs has proved that this very Ana-
nias, on being examined at Roine, was found in-
nocent, returned to Jerusalem, and was restored
to the high-priesthood; see Joseph. Antiq., lib.
xx. cap. 9. s. 2. but of his death I find nothing
certain. See Krebs on this place. (Observat. in
Nov. Testament. & Flavio Josepho) who success-
fully controverts the opinion of Dr. Lightfoot,
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 Joseph. Antiq. lib. x. cap. 9.
War, lib. ii. cap. 17.
To smite him on the mouth.] Because he pro-
fessed 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 judg-
ment, pretending to hear, and seriously weigh the
defence of an accused person; who must in jus-
tice and equity be presumed to be innocent, till
he is proved to be guilty; and, instead of acting
according to the law commandest me to be smit-
ten contrary to the law, which always has the
person of the prisoner under its protection; nor
ever suffers any penalty to be inflicted, but what
is prescribed as the just punishment for the of.
fence. As if he had said, “Thinkest thou that
God will suffer such an insult on his laws, on jus-
tice, and on humanity, to pass unpunished ”
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 be this:
St. Paul did not know that Ananias was high-
priest; he had been long absent from Jerusa-
lem ; political changes were frequent; the high-
riesthood was no longer in succession, and was
requently bought and sold; the Romans put
down one high-priest and raised up another, as
political reasons dictated. As the person of Ana-
mias might have been wholly unknown to him ; as
the hearing was very sudden, and there wasscarce-
ly any time to consult the formalities of justice:
it seems very probable that St. Paul, if he eyer had
d Exod. 22. 28. Eccles. 10. 20. 2 Pet. 2. 10. Jude 8.—e Ch. 26.5.
Phil. S. 5.—f Ch. 24. 15, 21. & 26. 6. & 28. 20.
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 de-
puty, or some other person put into the seat for
the time being. I therefore understand 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 displea-
sure against him.
Thou shalt, not speak evil of the ruler of th
people] If I had known he was the high-priest,
should not have publicly pronounced this execra-
tion; for respect is due to his person for the sake
of his office. 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 an one or any ruler of
the people should be reverenced. But he neither
recalled nor made an apology for his words: he
had not committed a trespass, and he did not ac-
knowledge one. We must beware how we attri-
bute either to him in the case before us.
Verse 6. I am a Pharisee, the son of a Phari-
see] Instead of baguaralov, of a Pharisee, ABC.
some others, with the Syriac and Vulgate, have
bagua alav, of the Pharisees; which, if acknow-
ledged to be the genuine reading, would alter the
sense thus, I am a Pharisee, and a disciple of the
Pharisees, for so the word son is fº under-
stood.
Of the hope and resurrection] Concerning the
hope of the resurrection; the wºu, and, being here
redundant; indeed it is omitted by the Syriac, all
the Arabic, and the Ethiopic. St. Paul had
preached the resurrection of the dead, on the
foundation and evidence of the resurrection of
Christ. For this, he and the apostles were, some
time before, imprisoned by the high-priest and el-
ders, ch. iv. 1–3. and v. 17. because they preach-
ed 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 esta-
blished.
Verse 7. And the multitude was divided] St.
Paul, perceiving the assembly to consist of Pha-
risees and Sadducees, and finding he was not to
expect any justice, thought it best thus to divide
the council, by introducing a question on which the
Sadducees and Pharisees were at issue. He did so;
and the Pharisees immediately espoused his side of
the question, because in opposition to the Saddu-
cees, whom they abhorred, as irreligious men. .
rig: -
He is encouraged by a vision.
**º the Sadducees: and the mul-
An. olymp. titude W8 S divided.
ei: 99%4- 8 °For the Sadducees say
that there is no resurrection, neither an-
gel, 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.
10 || And when there arose a great dis-
sension, the chief captain, fearing lest
Paul should have been pulled in pieces
of them, commanded the soldiers to go
down, and to take him by force from
among them, and to bring him 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
s
THE ACTS.
| witness also at Rome.
The Jews lay wait to kill him.
Jerusalem, so must thou bear A. M. cir. 4064.
A. D. cir. 60.
An. Olymp.
12 T And when it was day, ºr 99%, 4.
* 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 our-
selves under a great curse, that we will
eat nothing until we have slain Paul.
15 Now, therefore, ye, with the council,
signify to the chief captain that he bring
him down unto you to-morrow, as though
ye would inquire something more per-
fectly concerning him: and we, or ever
| he come near, are ready to kill him.
16 And when Paul’s sister’s son, heard
of their lying in wait, he went and enter-
ed into the castle, and told Paul.
a Matt. 22. 23. Mark 12. 18. I,uke 20. 27.—h Ch. 25. 25. & 26.
31.-c Ch. 22. 7. 17, 18.-d Ch. 5. 39.
e Ch. 18.9. & 27. 23, 24.—f Ver. 21. 30. Ch. 25. S.–g Or, with
an oath of eacecration.
Verse 8. The Sadducees say that there is no re-
surrection] 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 un-
derstood the promises in the law as referring to
these things alone. In order, therefore, to pro-
cure them, they watched, fasted, prayed, &c. and
all this they did that they might obtain happiness
in the present life. See the account of the Pha-
risees and Sadducees, Matt. iii. 7. and xvi. 1.
Verse 9. The scribes—arose, and strove] Aus-
&axovaro, they contended forcibly—they came to
an open rupture 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,
&c. 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 prin-
ciples, allow that the soul of Christ might appear
to him, and they immediately caught at this, as
furnishing a 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 ABCE. several others, with the
Coptic, 48thiopic, Armenian, latter Syriac, Vul-
gate, and some of the Fathers.
Verse 10. The chief captain—commanded the
soldiers to go down] It appears that the chief cap-
tain was present during these transactions, and
that he had a body of soldiers in readiness in the
castle of Antonia; and it was from this, that he
commanded them to come down for the rescue and
preservation of Paul. -
Verse 1 1. 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
desired to see that city, and preach the Gospel of
Christ there. He appears to have had an inti-
mation 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,
&c.] These forty Jews were no doubt of the class
of the Sicarii, mentioned before, (similar to those
afterward called assassins) a class of fierce zealots,
who 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, conscientious men, must they not
all perish through hunger, as God put it out of
their power to accomplish their vow 2 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 dis-
pensed 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 wait, and des-
patch 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
796
The chief captain sends Paul to
*:::::::::::: 17 Then Paul called one of
X.o. the centurions unto him, and
****** said, Bring this young man
unto the chief captain ; for he hath a cer.
tain thing to tell him.
18 So he took him, and brought him to
the chief captain, and said, Paul the pri-
soner called me unto him, and prayed me
to bring this young man unto thee, who
hath something to say unto thee.
19 Then the chief captain took him by
the hand, and went with him aside pri-
vately, 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.
21 But do not thou yield unto them:
for there lie in wait for him, of them, more
than forty men, which have bound them-
selves with an oath, that they will neither
eat nor drink till they have killed him :
and now are they ready, looking for a
romise 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 T And he called unto him two cen
CHAP.
XXIII.
turions, saying, Make ready A; Meir 49.4.
© A. D. cir. 60.
two hundred soldiers to go to A. o.
Cesarea, and horsemen three-
Cesarea, to Felia the governor.
cir. CCIX. 4.
| score 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 man-
ner - -
26 Claudius Lysias unto the most ex-
cellent governor Felix sendeth greeting.
27 * This man was taken of 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. W
30 And when it was told me how that
the Jews laid wait for the man, I sent
straightway to thee, and & gave command-
ment to his accusers also to say before thee
what they had against him. Farewell.
31 Then the soldiers, as it was com-
manded them, took Paul, and brought him.
by night to Antipatris.
a Ver. 12.-b Ch. 21. 33. & 24. 7.—c Ch. 22. 30.-d Ch. 18. 15.
& 25, 19.-e Ch. 26. 31.—f Ver. 20.—g Ch. 24.8. & 25. 6.
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 writo 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 Pro-
vidence 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 revelation to assure him
that he shall receive any assistance from God.
Verse 23. Two hundred soldiers] ׺rgattora“,
infantry, or foot soldiers. -
Horsemen threescore and ten] There was always
a certain number of horse, or cavalry, attached to
the foot.
Spearmen] Asétoxa Cove, persons who held a
spear or javelin in their hand; from gy Tº d'étº
Aggely, taking or holding a thing in the right hand.
But the Codea. Alexandrinus reads Jeżlogoxovº,
from Jaéta, the right hand; and Çaxxely, 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 secrecy; and to elude the
Cunning, active malice of the Jews.
Verse 24. Provide them beasts] One for Paul,
and some others for his immediate keepers.
Feliz the governor] This Felix was a freed
man of the emperor Claudius, and brother of Pal-
las, 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. E. libertis Antonius Felic per omnem saevi-
tiam ac libidinem jus regium servili ingenio eacer-
cuit. Hist. v. 9. He had, according 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. Drusilla,
the sister of Agrippa, was his wife at this time:
see chap. xxiv. 22. He was an unrighteous go-
vernor, 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 perfectly 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
proper person before whom this business should
ultimately come; and by whom it should be de-
cided.
Farewell.] Eppara, be in#.” health.
Verse 31. Antipatris.] This place, according
to Josephus, Antiq, lib. xiii. cap. 23. was ancient-
ly called Capharsaba, and is supposed to be the
same which, in 1 Maccab. vii. 31. is called Ca-
pharsalama, or Carphasaluma. It was rebuilt by
797
Paul arrives at Cesarea, and is
A. M. cir. 4064.
A. *6. 60.
An. Olym
cir. Cº.
-*-
32 On the morrow they left
the horsemen to go with him,
- and returned to the castle :
33 Who, when they came to Cesarea,
and delivered the epistle to the governor,
presented Paul also before him. .
34 And when the governor had read the
THE ACTs.
kept in Herod's judgment-hall.
A. M. cir. 4064.
A. D. cir. 60.
An. Olymp.
cir. C Cly. 4.
letter, he asked of what pro-
vince he was. And when he
understood that he was of “Ci-
licia ;
35 " I will hear thee, said he, when thine
actusers are also come. And he command-
ed him to be keptin"Herod'sjudgment-hall.
a Ch. 21. 89.
b Ch. 24 1, 10 & 25. 16.-e Matt. 27. 27.
Herod the Great, and denominated Antipatris, in
honour of his father Antipater. 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 Cesarea, was about seventy
miles. - -
Verse 32. On the morrow they left the horse-
men] 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 Cesarea
with Paul. We need not suppose that all this
troop did reach Antipatris on the same night in
which they left Jerusalem; therefore, instead of,
they brought him by night to Antipatris, we may
understand the text thus—Then the soldiers took
Paul by night, and brought him to º:
And the thirty-second verse need not to be un-
derstood as if the foot reached the castle of An-
tonia the next day (though all this was ;:
but that, having reached.Antipatris, and refreshe
themselves, 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] Aiazova casts a ow ;
I 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] Ey +4 ºrgºttagº, in
Herod's Praetorium, so called because it was built
by Herod the Great. The Praetorium was the
º where the Roman Praetor had his residence:
and, it is probable that, in or near this place, there
was a sort of guard-room, where state prisoners
were kept. Paul was lodged here till his accu-
sers should arrive.
On the preceding chapter many useful observa-
tions may be made.
1. Paul, while acting contrary to the Gospel of
Christ, pleaded conscience as his guide. Con-
science is generally allowed to be the rule of hu-
man 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 con-
science 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,
for 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 au-
thorities 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 wee; 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 senti-
ments of his judges, who had agreed to show him
no justice; that 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 artifice, when truth itself is
not violated; and when error is exposed thereby
to public view.
4. The Pharisees and Sadducees strove toge-
ther. 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 de-
fend it.” A man clothed with sovereign autho-
rity, vicious in his heart, and immoral in his life,
fostered those principles of truth and righteous-
ness, by which error was banished from these
lands, and pure, and undefiled religion, establish-
ed among us for many generations.
5. The Providence of God, and his management
of the world are, in many respects, great myste-
ries: 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, consequently, that he should be ex-
tricated from all his present 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 pru-
dence, with which he has endowed man, as an agent,
in that very providence by which he is supported;
and that, to neglect the natural means of safety
with which God provides us, is to tempt and dis-
honour him, and induce him in judgment 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 apos-
tolical 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 preser-
ving Paul from the rage of the Jews, was to ren-
der his own conduct free from exception : the de-
sign 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 pro-
per means; and counter-works evil or sinister de-
vices, 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. ºf: he had his accusers face to
face. How many false judgments, evil surmises;
and uncharitable censures, would be avoided, diº
798
The oration of CHAP.
men always adopt this reasonable plan. Hear
either side of a complaint separately, and the evil
seems very great; hear both together, and the
evil is generally lessened by one half. Audi et
XXIV.
Tertullus against Paul.
alteram, parten—hear the other side, says a hea-
then: remember, if you have an ear for the
first complaimant, you have one also for the se-
cond.
CHAPTER XXIV.
.After five days, Ananias the high-priest, the elders, and one Tertullus an orator, come to Cesarea to accuse
Paul, 1.
The oration of Tertullus, 2–9. Paul's defence, 10–21.
Felic, having heard his defence,
proposes to leave the final determination of it till Claudius Lysias should come down; and in the mean
time orders Paul to be treated with humanity and respect, 22, 23.
concerning the faith of Christ; and Felia is greatly affected, 24, 25.
Felix and Drusilla his wife, hear Paul
On the earpectation of obtaining
money for his liberation, Felix keeps Paul in prison, 26. and being superseded in the government of Judea
by Porcius Festus, in order to please the Jews, he leaves Paul bownd, 27.
A. M. cir. 4064. ND after "five days, "Ana-
A. D. cir, 60. - º tº
An. Olymp. nias the high-priest de-
cir. C Cl Y 4.
scended with the elders, and
with a certain orator named Tertullus, who
informed the governor against Paul.
2 And when he was called forth, Ter-
tullus began to accuse him, saying, Seeing
that by thee we enjoy great quietness, and
that very worthy deeds are done unto this
nation by thy providence,
3 We accept it always, and º.º.
- º • LW. C. l I’. -
in all places, most noble Felix, An olymſ.
- cir. ("CIX. 4.
with all thankfulness.
4 Notwithstanding, that I be not further
tedious unto thee, I pray thee that thou
wouldest hear us of thy clemency a few
words.
5 * For we have found this man a pes-
tilent fellow, and a mover of sedition
among all the Jews throughout the world,
a Ch. 21. 27.-b Ch. 23. 2, 30, 35. & 25. 2.-c Luke 23. 2.
Ch. 6, 13. & 16. 20. & 17. 6. & 21. 28. 1 Pet. 2. 12, 15.
- NOTES ON CHAPTER 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 ap-
prehended 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 sanhedrim. The night following, he was
taken to Antipatris. The next day, the seventh,
he arrived at Cesarea. Five days afterward, 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.
.4 certain orator named Tertullus] This was
probably 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 suppo-
sed that this Tertullus was the same with him who
was colleague with Pliny the younger, in the con-
sulate, in the year of Rome, 852; who is mention-
ed 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 :-l.
The ecordium. 2. The proposition. , 3. The con-
clusion. The exordium contains the praise of
Felix and his administration, merely for the pur-
pose of conciliating his esteem, 2–4. The pro-
position 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. The country had long
been infested with robbers; and a very formida:
ble banditti of this kind, under one Eliezar, he en-
tirely suppressed.—Joseph. Antiq. lib. xx. cap. 6.
Bell. lib. ii. cap. 22. He also suppressed the sedi-
tion raised by an Egyptian impostor, who had sedu-
ced 30,000 men; see on chap. xxi. 38. He had also
quelled a very afflictive disturbance which took
place between the Syrians and the Jews of Cesa-
rea. On this ground Tertullus said, By thee we
enjoy great quietness; and illustrious deeds are
done to this nation by thy prudent administration:
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 merce-
nary, oppressive, 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 be:
neficent administration; and we talk of it in all
£º not only before thy face, but behind thy
back. .
Verse 4. That Ibe not further tedious unto thee]
That I may neither trespass on thy time, by dwell-.
ing longer on this subject; nor on thy modesty,
by thus enumerating thy beneficent deeds. *
Hear us of thy clemency] Give us this further
proof of thy kindness, by hearkening to our pre-
sent complaint. The whole of this exordium was .
artful enough, though it was lame. The orator
had certainly a very bad cause, of which he en-
deavoured to make the best. Felix was a bad man
and bad governor; 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 endeavour to blacken him as
much as possible, in order to please his unprinci-
pled 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 woe *: found this man, &c.]
99
Paul defends himself
*.*.*.*, and a ringleader ºf the sect of
3.j the Nazarenes:
*****- 6 - Who also hath gone about
to profane the temple; whom we took,
i. would "have judged according to our
aw ;
7 *But the chief captain Lysias came
wpon us, and with great violence took him
away out of our hands,
8 * Commanding his accusers to come
THE ACTS.
against Tertullus.
unto thee: by examining of A; Meir 40.4.
whom thyself mayest take ºd.
knowledge of all these things, tº 8&t.
whereof we accuse him.
9 And the Jews also assented, saying
that these things were so.
10." Then Paul, after that the gover-
nor had beckoned unto him to speak, an-
swered, Forasmuch as l know that thou
hast been of many years a judge unto this
a Ch. 21. 28.-b John 18. 31.
c Ch. 21. 33.−d Ch. 23 S0.
Here the proposition of the erator commences.
He accuses Paul; and his accusation includes
Jour particulars:–1. He is a pest, Xotºxo; ; an
exceedingly bad and wicked man. 2. He excites
disturbances and seditions against the Jews. 3.
He is the chief of the sect of the Nazarenes, 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 Aouaos, pestis ; the
#. or pestilence, is used both by Greek and
authors, to signify a very bad and profli-
gate 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. -
JWon vitiosus homo es, Zoile, sed vitium.
“Thou art not a vicious man, O Zoilus, but thou
art vice itself.” -
The words Aotº, or, and pestis, are thus frequently
used.—See Wetstein, º Pearce, and Kypke.
.A mover of sedition] Instead of saaiy, sedition;
ABE. several others, with the Coptic, Pulgate,
Chrysostom, Theophylact, and CEcumenius, read
gractic, commotions; which is probably the true
reading. -
.Among all the Jews] Bp. Pearce contends, that
the words should be understood thus, one that stir-
reth up tumults AGAINST all the Jews; för, if they
be understood otherwise, Tertullus may be con-
sidered as accusing his countrymen; as if they, at
Paul's instigation, were forward to make insur-
rections every where. On the contrary, he wishes
to represent them as a persecuted and distressed
people, by means of Paul and his Nazarenes.
.4 ...”. TIgarza rarhy. This is a mili-
tary 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 JNazarenes; twº roy
Nađogatay aigeases, of the heresy of the Naza-
renes. 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 further on
ver. 14. -
-Verse 6. Hath gone about to prºfane the tem-
le] This was a heavy charge, if it could have
een substantiated: because the Jews were per-
mitted by the Romans to put any person to death
who profaned their temple. his charge was
founded on the gross calumny mentioned, chap.
xxi. 28, 29. for as they had scen Trophimus, an
Ephesian, with Paul in the §§ 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
; had not the chief captain taken him vio-
lently out of their hands; whereas, had not Ly-
sias interfered, they would have murdered him
on the spot.
Verse 7. With great violence] Mata roxane
Clas, 1 rather think means with an armed force.
Tertullus intimates that Lysias interfered con-
trary 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 ear-
amine his witnesses: and they were no doubt ex-
amined one by one, though St. Luke sums the
whole up in one word—The Jews also assented,
saying that these things were so. Whoever con-
siders the plan of Tertullus's speech, will per-
ceive that it was both judicious and artful. Let
us take a view of the whole :-1. He praises Fe-
lix, 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 themselves under the greatest obliga-
tions to him; and extolled his prudent and bene-
ficent 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 or-
dered by the chief captain to appear before him,
and show the reasons why they had seized on
Paul at Jerusalem, they were accordingly come ;
and having now exhibited 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 substantiated the
charges. No bad cause was ever more judi-
ciously and cunningly managed.
Verse 10. Then Paul—answered] The apos-
tle's defence consists of two parts 3–1. The eror-
dium, which has for its object, the praise of his
judge, whose qualifications to discern and decide
on a question of this nature, he º: allows; and
expects, from this circumstance, to have a favou I'-
able hearing. 2. The tractation, which consists
of two parts, I. REFUTATION: 1. Of the charge
of polluting the temple; 2. Of stirring up sedi-
tion; 3. Of being a leader of any sect who had a
different worship from the God of their fathers.
II. AFFIRMATION: 1. That he had lived so as to
preserve a good conscience towards God, and to-
800
Paul defends himself
A. M. cir. 4064.
A. D. cir. 60.
An. Olymp.
cir, CCIX. 4.
nation, I do the more cheer-
fully answer for myself:
11 Because that thou mayest
understand, that there are yet but twelve
days since I went up to Jerusalem “for
to worship.
12 ° And they neither found me in the
temple disputing with any man, neither
raising up the people, neither in the syna-
gogues, nor in the city:
13 Neither can they prove the things
whereof they now accuse me.
14 But this I confess unto thee, that af-
CHAP.
against Tertullus.
XXIV.
ter “the way which they call *...*
heresy, so worship I the “God Anjoying,
of my fathers, believing all ºt-
things which are written in “the law and
in the prophets: -
15 And f have hope towards God, which
they themselves also allow, * that there
shall be a resurrection of the dead, both
of the just and unjust. - -
16 And "herein do I exercise myself,"
to have always a conscience void of of
fence towards God, and towards men.
17 Now after many years "I came to
a A. D. 58. Feliz made procurator over Judea. Ver. 17. Ch.
21. 26.-b Ch. 25. 8. & 23, 17.—c See Amos 8. 14. Ch. 9. 2.-
d 2 Tim. 1. S. e
e Ch. 26. 22. & 28. 28.- Ch. 2s. 6, & 26. 6, 7, & 28. 20-
g Dan. 12. 2. John 5. 28, 29.-h Ch. 23. 1.-i Ch. 11, 29, 30. &
20. 16. Rom. 15. 25. 2 Cor. 8. 4. Gal. 2. 10. &
wards 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 Tertullus and his companions had
witnessed, was perfectly false, and he defied them
to produce a single proof; and appeals to those
who had been witnesses of his conduct in Jerusa-
lem, who should have been there, could they have
proved any thing against him.
Thou hast been of many years a judge] Cu-
amanus and Felix were, for a time, joint governors
of Judea; but, after the condemnation of Cu-
ºnanus, the government 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 called many
years, when the very frequent removals of the
governors of the provinces are considered.—See
Jos. Antiq. lib. xx. 7. and see the JMargin.
...A judge—Kgurhs, the same here in signification,
as the Hebrew topw shophet, which means a ruler
or governor. This was the title of the ancient
governors of Israel.
The more cheerfully] Ev6va oregoy, with a bet-
ter heart, or courage; because as thy long resi-
dence 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 1 1. There are yet but twelve days] This
is his reply to their charge of sedition; the im-
probability of which is shown, from the short
time he had spent in Jerusalem, quite insufficient
to organize a sedition of any kind; nor could a
single proof be furnished that he had attempted
to seduce any man; nor unhinge any person from
his allegiance by subtle disputations, either in the
temple, the synagogues, or the city. So that this
charge necessarily fell to the ground, self-confu-
ted; unless they could bring substantial proof
against him, which he challenges them to do.
Verse 14. That after the way which they call
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 accepta-
tion, in reference to religious opinions. The
Pharisees themselves, the most respectable body
amoug the Jews, are called a sect; for Paul, de-
fending himself before Agrippa, says, that he lived
a Pharisee according to the strictest aipºorly, sect,
or heresy, of their religion. And Josephus, who
was a Pharisee, speaks ºrn; roy Papuaatay wipearaac,
of the heresy, or * of the Pharisees. LIFE, I
º - 101 )
Wor... I
chap. xxxviii. Therefore it is evident that the
word heresy had no bad 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 cause. They had
already two accredited sects in the land; the Pha.
risees and Sadducees : the interests of each of
these were pretty well balanced, and each had a
part in the government, for the council or sanhe-
drim was composed both of Sqdducees and Pha-
risees : see chap. xxiii. 6. They were afraid that
the Christians, whom they called JNazarenes,
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 Saddu-
cees for their enemies. They had charged Jesus
Christ with plotting against the state, and endea-
vouring to raise seditions ; and they charged his
followers with the same. This they deemed a proper
engine to º; a jealous government into action.
o worship 1 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 measure, detracted from the authority
or authenticity of either.
Verse 15. And have hope towards God, &c.] I
not only do not hold any thing by which the
general creed of this people might be altered, in
reference to the 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 this very tenet is a pledge for my good be-
haviour: for as I believe there will be a resur-
rection, both of the just and unjust, and that every
man shall be judged for the deeds done in the
body; so, I exercise myself day and night, that I
may have a conscience void of offence towards God
and towards men. -
Towards God]. In entertaining no opinion con-
trary to his truth; and in offering no worship
contrary to his dignity, purity, and excellence.
Towards 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. JNow 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,
801
Felix puts off the further
*.*.*.*.* bring alms to my nation, and
An ºm offerings.
*** *- : 18 “Whereupon certain Jews
from Asia found me purified in the tem-
ple, neither with multitude, nor with tu-
mult: *
19 °Who ought to have been here be-
fore thee, and object, if they had aught
against me.
20 Orelse let these same here say, if
they have found an evil-doing in me,
while I stood before the council,
21 Except it be for this one voice, that
I cried standing among them, "Touching
the resurrection of the dead I am called
—º
w—
a Ch. 21. 26, 27. & 26. 21.—b Ch. 23.30. & 25. 16.
THE ACTs.
consideration of the case.
A. M. cir. 4064.
.A. D. cir. 60.
in question by you this day.
22 iſ And when Felix heard
these things, having more per-
fect knowledge of that way, he deferred
them, and said, When "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.
24 T And after certain days, when Felix
came with his wife Drusilla, which was a
Jewess, he sent for Paul, and heard him
An. Olymp.
cir. CCIX. 4.
cCh. 23. 6. & 28. 20.-d Ver. 7.—e Ch. 27. 3. & 28. 16.
and my political relation to it is almost necessa-
rily dissolved; yet, far from coming to disturb the
§. of society, or to injure any person, I have
rought ALMs to my nation, the fruits of my own
earning and influence among a foreign people, and
of FERINGs to my God and his j. 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
temple, regularly performing the religious yow
into which I had entered; giving no cause for
suspicion; for I made no tumult, nor had I any
number ºf people with me, by whom I could have
accomplished any seditious purpose.
Verse 20. An evil-doing in me, while I stood
before the council] The Jews of Asia, the most
competent witnesses, though my declared ene-
mies, and they who stirred up the persecution
against me, should have been here; why are they
kept back 2 Because they could prove nothing
against me. Let these therefore who are here,
depose, if they have found any evil in me, or pro-
ºved against me, by my most virulent adversaries,
when examined before them in their council at
Jerusalem.
Verse 21. Except it be for this one voice]. The
Sadducees who belong to that council, and who
deny 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 Felic heard these things]
There is considerable difficulty in this verse.
Translators greatly vary concerning the sense ;
and the MSS. themselves read variously. Mr.
Wakefield's translation appears to be as proper
as most: Now Feliz, upon hearing these things,
put them off by *}. when Lysias the captain is
come down, after I have gained a more exact know-
ledge of this doctrine, I will inquire fully into
your business. -
Calmet's translation is nearly to the same sense.
Feliz 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 Jerusa-
lem, I will judge of wºbusiness,
J)
And this mode of interpretation is rendered the
more likely from the circumstance, that, previ-
viously to the coming down of Lysias, Felix had
sent for Paul, and heard him concerning 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 before him.
See on ver. 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 sol-
diers, his keepers. See on chap. xxi. 33. And
that he should forbid none of his acquaintance, roy
uſtoy, of his own people, his fellow apostles, and the
Christians in general, to minister or come unto
him ; to furnish him with any of the conveniencies
and comforts of life; and visit him as often as they
pleased. This was an ample proof that Felix
found no evil in him; and he would certainly
have dismissed him, but for two reasons: 1. He
wanted to please the Jews, whom he knew could
depose grievous things against his administration.
2. He hoped to get money from the apostle or his
friends, as the purchase 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 Anthony and Cle-
opatra, mentioned by Tacitus, lib. v. cap. 9. The
other, the person in the text, was a Jewess, daugh-
ter to Herod Agrippa the Great. See chap. xii.
1, &c. When she was but six years of age, she
was affianced to Epiphanes, son of Antiochus,
king of Comagena, who had promised 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 con-
dition of being circumcised. Felix having seen
her, fell desperately in love with her, and by
means of a pretended 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 an indiffe-
rent 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 Rosenmuller.
Heard him concerning the faith in Christ.] For
CHAP.
*:::::::::::: concerning the faith in Christ.
An olymp. 25 And as he reasoned of
****- righteousness, temperance,and
judgment to come, Felix trembled, and an-
swered, Go thy way for this time; when
I have a convenient season, I will call for
thee.
26 He hoped also that *money should
Paul preaches before
XXIV.
have been given him of Paul,
that he might loose him:
wherefore he sent for him the
oftener, and communed with him.
27 But after two years, Porcius A.M.;eir 4056.
Festus came into Felix's room: * d;
and Felix, "willing to show the tº Sº-
Jews a pleasure, left Paul bound.
Felia and Drusilla.
A. M. cir. 4064.
A. D. cir. 60. ,
An. Olymp.
cir. CCIX. 4.
3. Exod. 28. 8.
b Exod. 23. 2. Ch. 12. 3. & 25. 9, 14.
the purpose mentioned in the note on ver, 21. that
he might be the more accurately instructed in
the doctrines, views, &c. of the Christians.
Verse 25. As he reasoned of righteousness] Al-
azucarvyn; ; the principles and réquisitions of jus-
tice and right; between God and man; and be-
tween man and his fellows, in all relations and
connexioms of life.
Temperance] Eykg2+elas, chastity; self-govern-
ment, or moderation with regard to a man's ap-
petites, passions, and propensities of all kinds.
.And judgment to come] Kgtºxaro; row Azaxxoviro; ;
the day of retribution, in which the unjust, intem-
perate, 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 go-
vernment; lived under the power of avarice and
umbridled appetites; and his incontinence, intem-
perance, and injustice, appear fully in depriving
the king of Edessa 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 for-
gotten the covenant of her God, and become the
willing companion of this bad man, she was wor-
thy of the strongest reprehension; and Paul's rea-
soning on righteousness, temperance, and judg-
ment, was not less applicable to her, than to her
unprincipled paramour.
Felic 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 re-
morse of conscience for what he had done.” On
the head of Drusilla's scruples, he had little to
fear; the king of Edessa, 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 hea-
then, for the sake of Felix. We may, therefore
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 re-
tain some gracious impressions from such a dis-
course, delivered by the authority, and accompa-
nied 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
further 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 ca-
able of bearing; and probably he wished to hide,
by this time, were fully evident in his counte-
fiance.
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 fre-
quent conferences, and to whom he undoubtedly
expressed this wish. We may see here, the most
unprincipled avarice in Felix, united to injustice.
Paul .# 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 com-
mon 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 re-
spectable 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 granted, that a considerable sum of
money would be given for his enlargement. Felix
was a freed man of the emperor Claudius; conse-
quently had once been a slave. The stream rises
not above its source: the meanness of the slave is
still apparent, and it is now insufferable, being
added to the authority and influence of the gover-
nor. Low bred men should never be entrusted
with the administration of public affairs.
Verse 27. After two years] That is, from the
time that Paul came prisoner to Cesarea.
Porcius Festus]. This man was put into the
government 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 complaints 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 re-
moved from a particular district or province, to
do some public, beneficent act, in order to make
themselves popular. But Felix gained nothing by
thiº; the Jews pursued him with their complaints
y privacy, the confusion and dismay, which,
against his administration, even to the throne of
the emperor. Josephus states the matter thus:
“Now when Porcius Festus was sent as succes-
sor to Felix, by Nero, the principal of the Jewish
inhabitants of Cesarea went up to Rome, to ac-
cuse Felix. And he certainly would have been
brought to punishment, had not Nero yielded to
the importunate solicitations of his brother Pal-
las, who was at that time in the highest reputation
with the emperor.” Antiq. lib. xx. cap. 9. Thus,
like the dog in the fable, by snatching at the sha-
dow, he lost the substance. He hoped for money
from the apostle, and got none; he sought to con-
ciliate 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. º
The Jews move -
'1. Envy and malice are indefatigable, and tor-
ment themselves in order to torment and ruin
others. That a high-priest, says pious Quesnel,
should ever be induced to leave the holy city, and
the functions of religion, to become the accuser of
an innocent person; this could be no other than
the effect of a terrible dereliction, and the punish-
ment of the abuse of sacred things. . .
2. Tertullus begins his speech with flattery,
against which every judge should have a shut
ear; and then he proceeds to calumny and de-
traction. . These generally succeed each other.
. He who flatters you, will in course calumniate you
for receiving his flattery. When a man is con-
scious of the uprightness of his cause, he must
Jºnow, 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
object of the genuine Christian's hope; but the
ancient Christians only hoped for a blessed resur-
rection, 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 meetness for it. And
- who is fit for this state of blessedness, but he
whose iniquity is forgiven, whose sin is cover-
THE ACTS.
Festus against Paul.
º whose heart is purified from deceit and
uile !
g 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 under-
standing 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 Christian; subjects which the eye
should carefully examine, and which the heart
should ever ſeel. , Justice respects our conduct in
life, particularly in reference to others; tempe-
rance, 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 godliness; 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 Feliz, the Jews beseech him to have Paul
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 Cesarea, 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 groundless charges against him, against which he
defends himself; 6–8. In order to please the Jews, Festus asks Paul if he be willing to go up to Jerusa-
lem, and be tried there 3 9. Paul refuses, and appeals to Cesar, and Festus atimits the appeal, 10–13.
King Agrippa, and Bernice, his wife, come to Cesarea to visit Festus, and are informed by him of the
accusations against Paul, his late trial, and his appeal from them to Cesar, 14–21. Agrippa, desires to
hear Paul; and a hearing is appointed for the following day, 22. Agrippa, Bernice, the principal offi-
cers and chief men of the city being assembled, Paul is brought forth, 23. Festus opens the business with
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. y
*::::::::::: Nº. when Festus was
º & l e º © º
An. Olymp. come into the province,
*S**— after three days he ascended
from Cesarea to Jerusalem.
2 * Then the high-priest and the chief
of the Jews informed him against Paul,
and besought him,
a Ch. 24. 1. Ver. 15.
3 And desired favour against *"...ºft.
him, that he would send for ºn.
him to Jerusalem, "laying -º-º-º-
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 thither.
b Ch. 23. 12, 15.
NOTES ON CHAPTER XXV.
Verse 1. JNow when Festus was come ºnto
the province] By the province, is meant Judeas
for after the death of Herod Agrippa, Claudius
thought it imprudent 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 afterward
Claudius had given to Agrippa the tetrarchate of
Philip, that of Batanea and Abila, he neverthe-
less º the province of Judea more immedi-
ately in his own hands, and governed it by procu-
rators sent from Rome. Josep. Ant. l. xx. cap.
7, sect. 1. Felix being removed, Porcius Festus
is sent in his place; and having come to Cesarea,
where the Roman governor generally had his re-
sidence, after he had tarried three days, he went
up to Jérusalem, to acquaint himself with the na-
ture and complexion of . ecclesiastical govern-
*
ment 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
thºn, 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 Jerusa-
lem to take this trial. Their motive is mentioned
in the succeeding verse.
Verse 4. Festus answered, that Paul should be
kept at Cesarea] It is truly astonishing that Fes-
tus should refuse this favour to the heads of the
Jewish nation, which to those who were not in the
secret, must appear so very reasonable; and es-
Paul answers for
*:::::::: , 5 Let them therefore, said
*ść; he, which among you are able,
**** - 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, “ and laid many and griev-
ous complaints against Paul, which they
could not prove. •
8 T While he answered for himself,
*Neither against the law of the Jews, nei-
CHAP.
XXV. himself before Festus.
ther against the temple, nor º:
yet against Cesar, have I of An olymp.
fended any thing at all. cir. COX-2.
9 But Festus, “willing to do the Jews a
pleasure, answered Paul, and said, ‘Wilt
thou go up to Jerusalem, and there be
judged of these things before me !
10 Then said Paul, I stand at Cesar's
judgment seat, where 1 ought to be judg-
ed: to the Jews have I done no wrong,
as thou very well knowest.
11 * For if I be an offender, 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. * 1 ap-
| peal unto Cesar.
a Ch. 18. 14. Ver. 18.—b Or, as some copies read, no more than
eight or ten days.-c Mark 15. S. Luke 23. 2. 10. Ch 24. 5, 13.
d Ch. 6, 13. & 24. 12. & 28. 17.-e Ch. 24. 27.-f Ver. 20.--
g Ver. 25.. Ch. 18. 14. & 23.29. & 26. S1.-h Ch. 26.32. & 28. 19.
pecially as, on his coming to the government, it
might be considered an act that was likely to
.. him popular; and he could have no inte-
rest in denying their request. But God had told
Paul, that }. should testify of him at Rome, and
he disposed the heart of Festus to act as he did;
and thus disappointed the malice of the Jews, and
fulfilled his own gracious design.
He—would depart shortly] So had the provi-
dence of God disposed matters, that Festus was
obliged to return speedily to Cesarea; and thus
had not time to preside in such a trial at Jerusa-
lem. 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 Juyaºrou, those who have authority; for so is
this word often used by good Greek authors, and
by Josephus., 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 accusa-
tions which may affect the life of a Roman citi-
zen, on such pretences. Are there any respect-
able men among you: men in office and authority,
whose character is a pledge for the truth of their
depositions, who can prove any thing against him?
If so, letthese come down to Cesarea, and the cause
shall be tried before me, and thus we shall know
whether 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 examination of MSS. and Ver-
sions: "Aega, ou ratious owra h dºwa, not more
than FIGHT on ten days, is the reading of ABC.
several others of great respectability, with the
Coptic, Armenian, and Vulgate. Griesbach ad-
mits this reading into the text, and of it, professor
White says Lectio indubie genuina : “This is
doubtless the genuine reading.”
Verse 7. The Jews—laid many and grievous
complaints against Paul] As they must have per-
ceived that the Roman governors would not in-
termeddle with questions of their law, &c. they
no doubt invented some new charges, such as se-
dition, treason, &c. in order to render the mind
of the governor evil affected towards Paul; but
their malicious designs were defeated, for asser-
tion would not go for proof before a Roman tri-
bunal : this court required proof, and the blood-
thirsty persecutors of the apostle could produce
In Oſle,
Verse 8. While he answered for himself]. In
this instance St. Luke gives only a general ac-
count, 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 prac-
tices; to all of which he no doubt answered par-
ticularly; though we have nothing further here
than this, JNeither against the law of the Jews,
neither against the temple, nor yet against Cesar,
have I ºff; 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 representative sat ; he could say,
with the strictest º that he stood before
Cesar's judgment-seat, where, as a freeman of
Rome, he should be tried. -
Jls thou very well knowest] The record of this
trial before Felix, was undoubtedly left for the in-
spection of Festus; for, as he left the prisoner
to his successor, he must also leave the charges
against him, and the trial which he had under-
gone. Besides, Festus must be assured of his in-
nocence, 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 ex-
pose 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 decided. .
JWoman may deliver me unto them] The words
805
Festus confers
A. M. cir. 4966. 12 Then Festus, when he had
.A. D. cir. 62.
An olymp. conferred with the council,
cir. CCX.2.
unto Cesar 7 unto Cesar shalt thou go.
THE ACTS.
answered, Hast thou appealed
| Festus.
with the council.
13 T And after certain days *.*.*.
An Olymp.
came unto Cesarea to salute ºf Sº.
of the apostle are very strong and appropriate.
The Jews asked as a favour, Žaguy, from Festus,
that he would send Paul to Jerusalem, ver, 3.
Festus, willing to do the Jews, xaguy, 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 & Juvarat avºrou: X &g to a s 3 & 4,
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 º, ver. 16. admits this, and uses
the same form of speech: It is not the custom of
the Romans x a gº Če a 6 at, gratuitously, to give up
any one, &c. Much of the beauty of this passage
is lost, by not attending to the original words. See
on ver. 16. - - -
I appeal writo Cesar.] A freeman of Rome, who
had been tried for a crime, and sentence passed
on him, had a right to appeal to the emperor, if
he conceived the sentence to be unjust: but even
before the sentence was pronounced he had the
privilege of an appeal in criminal cases, if he con-
ceived that the judge was doing any thing contra-
ry to the laws. ANTE sententiam appellari potest
in criminali negotio, si judec contra leges hoc fa-
ciat.—GROTIUs.
An appeal to the emperor was highly respected.
The Julian law condemned those magistrates,
and others having authority, as violators of the
public peace, who had put to death, tortured,
scourged, imprisoned, or condemned any Roman
citizen who had appealed to Cesar. Lege Juliá
de vi publica damnatur, qui aliqua potestate #.
ditus, Civen Romanum ad Imperatorem appellaº-
tem necarit, necarive jusserit, torserit, verberaverit,
condemnaverit, in publica vincula duci jusserit.
Pauli Recept. Sent. lib. v. t. 26.
This law was so very sacred and imperative,
that in the persecution under Trajan, Pliny would
not attempt to put to death Roman citizens who
were proved to have turned Christians; hence
in his letter to Trajan, lib. x. Ep. 97. he says,
Fuerunt alii similis amentia, quos . quia cives
Romani erant, annotavi in urbem remittendos.
“There were others guilty of similar folly, whom,
finding them to be Roman citizens, I have deter-
mined to send to the city.” Very likely these had
appealed to Cesar. -
Verse 12. Conferred with the council] From
this circumstance, we may learn, that the appeal
of Paul to Cesar was conditional ; else Festus
could not have deliberated with his council whe- |
ther it should be granted; for he had no power
to refuse to admit such an appeal. We may,
therefore, understand Paul thus: “I now stand
before a tribunal where I ought to be judged; if
thou refuse to hear and try this cause; rather
than go to Jerusalem, I appeal to Cesar.” Fes-
tus, therefore, consulted with the council, whe-
ther he should proceed to try the cause, or send
Paul to Rome; and it appears that the majority
were of opinion that he should be sent to Cesar.
Hast thow appealed unto Cesar, &c.] Rather,
Thou hast appealed unto Cesar, and to Cesar thou
shalt go. %. Jews were disappointed of their
hope; and Festus got his hand creditably drawn
out of a business with which he was likely to
have been greatly embarrassed.
Verse 13. King Agrippa) This was the son of
Herod Agrippa, who is mentioned chap. xii. 1.
Upon the death of his father's youngest brother
Herod, he succeeded him in the: kingdom of
Chalcis, by the favour of the emperor Claudius;
Jos. Antiq. lib. xx, cap. 4. s. 2. and Bell. lib. ii.
cap. 12. S. l. Afterward, Claudius removed him
from that kingdom to a larger one, giving him
the tetrarchy of Philip, which contained Tra-
chonitis, Batanea, and Gaulonitis. He gaye him,
likewise, the tetrarchy of Lysanias, and the pro-
vince which Parus had governed, Jos. Antiq.
lib. xx. cap. 6. s. 1. Bell. lib. ii. cap. 12. s. 8.
Nero made a further addition, and gave him four
cities Abūla, Julias, in Perraea, Tarichaeae, and
Tiberias in Gälilee; Jos. Antiq, lib. xx. cap. 7.
s. 4. Bell. lib. ii. cap. 13. s. 2. Claudius gave him
the power of appointing the high-priest among the
Jews; Joseph. Antiq. lib. xx. cap. i. s. 3. and in-
stances of his exercising this power may be seen
in Joseph. Antiq. lib. xx. cap. 7. s. 8, 11. This
king was strongly attached to the Romans, and
did every thing in his power to prevent the Jews
from rebelling against the Romans; and, when he
could not prevail, he united his troops to those of
Titus, and assisted in the siege of Jerusalem: he
survived the ruin of his country several years;
see Bishop Pearce and Calmet. r
Bernice, or as she is sometimes called Berenice,
was sister of this Agrippa, and of the Drusilla,
mentioned chap. xxiv. She was at first married
to her uncle Herod, king of Chalcis, Jos. Antiq.
lib. xix. cap. 9. S. 1. and on his death, went to
live with her brother Agrippa, with whom she
was violently suspected to lead an incestuous life.
Juvenal, as usual, mentions this in the broadest
manner.—Sat. vi. ver. 155:— -
Deinde Adamas notissimus, et Berenices,
In digito factus pretiosior: hunc dedit olim
Barbarus incestae, dedit hunc Agrippa sorori.
“Next, a most valuable diamond, rendered more
precious by being put on the finger of Berenice,
a barbarian gave it to this incestuous woman for-
merly; and Agrippa gave this to his sister.” Jo-
sephus mentions the report of her having criminal
conversation with her brother Agrippa, phºne ºrto-
Žovanç, or r" ad expº avymet. To shield herself from
this scandal, she persuaded Polemo, king of Cº-
licia, to embrace the Jewish religion, and marry
her; this he was induced to do, on account of her
great riches; but she soon left him, and he re-
volted to heathenism; see Jos. Antiq. lib. XX.
cap. vii. s. 3. After this, she lived often with her
brother, and her life was by no means creditable;
she had, however, address to ingratiate herself
with Titus Vespasian, and there were even ru-
mours of her becoming empress proptergue
insignem reginae Berenices amorem, cuisetian
nuptias pollicitus ferebatur—Suet. in Vit. Titi.
%. was prevented by the murmurs of the
Roman people: Berenicen statim ab urbe dimisit,
invitus invitam—Ibid. Tacitus also, Hist, lib. ii.
cap. 1. speaks of her love intrigue with Titus.
From all accounts she must have been a Woman
of great address; and, upon the whole, an ex-
ceptionable character. g
Verse 14. Declared Paul's cause unto the king]
Festus knew that Agrippa was better acquainted
8
Festus states the case of
14 And when they had been
there many days, Festus de-
clared Paul’s cause unto the
king, saying, “There is a certain man left
in bonds by Felix: -
15 b About whom, when I was at Jeru-
salem, the chief priests and the elders of
the Jews informed me, desiring to have
judgment against him. . . .
16 ° To whom I answered, It is not the
manner of the Romans to deliver any man
to die, before that he which is accused
have the accusers face to face, and have
A. M. cir. 4066.
A. D. cir. 62.
An. Olymp.
cir. CCX. 2.
license to answer for himself, concerning |
the crime laid against him.
17 Therefore, when they were come
hither, "without any delay, on the mor-
CHAP.
and commanded the man to
XXV. Paul to king Agrippº.
S & w A. M. cir. 4066.
row I sat on the judgment seat, A. D. cir. 62.
An. Olymp.
cir. CCX. 2.
be brought forth.
18 Against whom when the accusers
stood up, they brought none accusation
of such things as I supposed: -
19 ° But had certain questions against
him of their own superstition, and of one
Jesus, which was dead, whom Paul af-
firmed to be alive.
20 And because * I doubted of such man-
ner of questions; l asked him whether he
would go to Jerusalem, and there be judg-
ed of these matters. - -
21 But when Paul had appealed to be
reserved unto the # hearing of Augus-
tus, I commanded him to be kept till I
3. Ch. 24, 27.-b Ver. 2, 8.—c Wer. 4, 5.—d Ver. 6.—e Ch. 18. 15.
- & 28. 29.
for, I was doubtful how to inquire hereof—g Or, judg-
777,871 t.
with such matters than he was ; and he wished, in
some sort, to make him a party in this business.
Verse 15. Desiring to have judgment against
him.] Instead of duchy; judgment, zara dux.ny, con-
demnation, sentence of death, is the reading of
ABC. and several others; which is probably ge-
nuine. This is evidently the meaning of the place;
whichever reading we prefer. Nothing could sa-
tisfy these men but the death of the apostle. It
was not justice they wanted, but his destruction.
Verse 16. It is not the manner of the Romans
to deliver any man to die], Xagićev624 ruva av0go-
zroy, to MAKE A PRESENT of any man; gratuitously
to give up the life of any man through favour or
caprice. Here is a reference to the subject dis-
cussed on verse 1 1.
Before that he which is accused have the accusers
face to face, &c.] For this righteous procedure,
the Roman laws were celebrated over the civili-
zed world. APPIAN, in his Hist. Roman. says,
ow rargoy a puorºv axgiºrnº waradºx2&sa-624. It is
not their custom to condemn men before they have
been heard. And PHILo De Praesid. Rom, says,
tore yag wouvows savºrous ºrºgºžovºres Junºtorra: s:
aarau, x all roy x armyogow J& Cº.4 27, oxo yovſzeway & 3.0 L -
oAzºvot, and evos axgºrov zrezzarayavazzauv aftovyºres,
agga Gevow ov're ºrgos ex ; g a y, ou're ºrgos X a g + y,
axA2 ºrga; Thy p v a 1 v rh; c. A m 6 & 1 & c. ra. Jošavºra.
etvai dukata. “For then, by giving sentence in
common, and hearing impartially both plaintiff
and defendant, not thinking it right to condemn
any person unheard, they decided as appeared to
them to be just; without either enmity or favour,
but according to the merits of the case.”—See
Bp. Pearce. England can boast such laws, not
only in her statute-books, but in constant operation
in all her courts of justice. Even the king him-
self, were he so inclined, could not imprison, nor
punish a man, without the regular procedure of
the law ; and twelve honest men, before whom the
evidence has been adduced, the case argued, and
the law laid down and explained, are ultimately
to judge whether the man be guilty or not guilty.
Here, in this favoured country, are no arbitrary
imprisonments—no bastiles—no lettres de cachei.
Lew facit Regem; the law makes the king, says
Bracton, and the king is the grand executor and
guardian of the laws—laws, in the eyes of which,
the character, property, and life, of every sub-
ject, are sacred.
Verse 18. They brought none accusation of such
things as I supposed] It was natural for Festus,
at the first view of things, to suppose that Paul
must be guilty of some very atrocious crime.
When he found that he had been twice snatched
from the hands of the Jews; that he had been
brought to Cesarea, as a prisoner two years be-
fore ; that he had been tried once before the
Sanhedrim, and once before the governor of the
rovince : that he had now lain two years in
onds, and that the high-priest and all the heads
of the Jewish nation had united in accusing him,
and whose condemnation they leudly demanded;
when, I say, he considered j} this, it was natural
for him to suppose the apostle to be some flagi-
tious wretch ; but when he had tried the case,
and heard their accusations and his defence, how
surprised was he to find, that scarcely any thing
that amounted to a crime was laid to his charge;
and that nothing that was laid to his charge could
be proved 1 . . -
erse 19, Questions—of their own superstition]
IIegt the idtag 3%tauðauaoyua; ; questions concerning
their opn religion. Superstition meant something
as bad among the Romans, as it does among us;
and is it likely that Festus, only a procurator,
should thus speak to Agrippa, a KING, concern-
ing his own religion ? He could not have done
so without offering the highest insult. The word
Aétatdºzukovia must therefore simply mean reli-
gion ; the national creed, and the national wor-
ship, as I have at large proved it to mean, in the
observations at the end of chap. xvii.
Jłnd of one Jesus, which was dead, &c.] In this
way does this poor heathen speak of the death
and resurrection of Christ! There are many who
profess Christianity that do not appear to be much
further enlightened. -
Verse 20. I doubted of such manner of questions]
Such as, whether he had broken their law, defi-
led their temple; or, whether this Jesus, who was
dead, was again raised to life?
Verse 21. Unto the hearing of Augustus] Eus rhy
row Xegas-ow Jayyazıy; to the discrimination of the
| emperor. For, although regas-os, is usually trans-
lated.Augustus, and the Roman emperors general-
§ assumed this epithet, which signifies no more
than the venerable, the august; yet here it seems
to be used merely to express the emperor, with-
out any reference to any of his attributes or titles,
807
Agrippa desires to hear Paul;
A. Mºeirº, might send him to Cesar.
A. D. Clife 62. • º
flººr: 22 Then * Agrippa said unto
CII’. * * *
Festus, I would also hear the
man myself. To-morrow, said he, thou
shalthear him. -
23 T And on the morrow, when Agrip-
pa, was come, and Bernice, with great
pomp, and was entered into the place of
hearing, with the chief captains, and prin-
sºsºsºsºsºmsºmºmºmºmºsºm-º-º-º-º:
cipal men of the city; at Festus’ com- | *
cially before thee, O king Agrippa, that,
mandment, Paul was brought forth.
24 And Festus said, King Agrippa, and
all men which are here present with us,
ye see this man, about whom "all the
multitude of the Jews have dealt with me,
both at Jerusalem, and also here, crying,
THE ACTS.
longer.
who is brought before him.
that he ought ° not to live any A, Meir. 4056.
A. D. cir. 62.
An. Olymp.
cir. CCX. 2,
25 But when I found that
"he had committed nothing worthy of
death, * and that he himself hath appeal-
ed to Augustus, I have determined to send
him. - - -
26 Of whom I have no certain thing to
write unto my lord. Wherefore I have
brought him forth before you, and spe-
after examination had, I might have some-
what to write. -
27 For it seemeth to me unreasonable
to send a prisoner, and not withal to sig-
nify the crimes laid against him.
a See Ch. 9. 15.-b Ver, 2, 3, 7.—c Ch. 22. 22.
d Ch. 23.9, 29. & 26. 81.-e Ver. 11. 12.
Vērse 22. I would also hear the man myself.]
A spirit of curiosity, similar to that of Herod,
Luke xxiii. 8.
As Herod, the father of this Agrippa, had been
so active an instrument in endeavouring to de-
stroy Christianity, having killed James, and was
about to have put Peter to death also, had not
God sent him to his own place ; there is no doubt
that Agrippa had heard much about Christianity :
and as to St. Paul, his conversion was so very
remarkable, that his name, in connexion with
Christianity, was known not only throughout Ju-
dea, but through all Asia Minor and Greece.
Agrippa, therefore, might naturally wish to see
and hear a man of whom he had heard so much.
Verse 23. With great pomp) Mara roaxh;
qayq'aatas; with *::
great parade, superb attendance, or splendid re-
tinue: in this sense the Greek word is used by
the best writers. Wetstein has very justly re-
marked that these children of Herod the Great,
made this pompous appearance in that very city
where, a few years before, their father, for his
PRIDE, was smitten of God, and eaten up by
worms. How seldom do the living lay any of
God's judgments to heart! -
The place of hearing]_A sort of audience-
chamber, in the palace of Festus. This was not
a trial of Paul ; there were no Jews present to ac-
cuse him, and he could not be tried but at Rome,
as he had appealed to Cesar. These grandees
wished to hear the man speak of his religion, and
in his own defence, through a principle of curi-
_osity. . • - ge
Verse 26. I have no certain thing to write] No-
thing alleged against him has been substantiated.
#. my lord] The title Kuguoc, Dominus, Lord,
both †. and Tiberius had absolutely refu-
sed; and forbad, even by public edicts, the ap-
plication of it to themselves. Tiberius himself
was accustomed to say, that he was lord only of
his slaves, emperor or general of the troops, and
prince of the senate. See Suetonius, in his life of
this prince. The succeeding emperors were not
so modest: they affected the title. Nero, the then
emperor, would have it; and Pliny the younger
is continually giving it to Trajan, in his letters.
Verse 27. #. it seemeth to me unreasonable,
&c.], Every reader must feel the awkward situa-
tion in which Festus stood. He was about to
send a prisoner to Rome, * appear before Nero,
80
phantasy, great splendour,
though he had not one charge to support against
him; and yet he must be sent, for he had appeal-
ed to Cesar. He hoped therefore that Agrippa,
who was of the Jewish religion, would be able to
discern more particularly the merits of this case;
and might, after hearing Paul, direct him how to
draw up those letters, which, on sending the pri-
soner, must be transmitted to the emperor. -
This chapter ends as exceptionably as the
twenty-first. It should have begun at ver, 13. and
have been continued to the end of the twenty-
sixth chapter; or both chapters have been united
ln Oſlº. - :
1. From St. Paul's appeal to Cesar, we see
that it is lawful to avail ourselves, even in the
cause of God, of those civil privileges with which
his mercy, hath blessed us." It is often better to
fall into the hands of the heathen, than into the
hands of those, who, from mistaken views of reli-
gion, have their hearts filled with bitter persecu-
ting zeal. Those who can murder a man, pre-
tendedly for God's sake, because he does not think
exactly with them on ceremonial or speculative
points of divinity, have no portion of that religion
which came down from God. . .
2. The Jews endeavoured by every means to
deny the resurrection of our Lord; and it seems
to have been one part of their accusation against
Paul, that he asserted, that the Man Jesus, whom
they had crucified, was risen from the dead.—
On this subject, a pious writer observes, “What
a train of errors and miseries does one single in-
stance of deceit draw after it! and what a judg-
ment upon those, who, by corrupting the guards
of the sepulchre, the witnesses of the resurrection
of our Lord, have kept their whole nation in infi-
delity " Thus it often happens in the world, that
one bad counsel, one single lie or calumny once
established, is the source of infinite evils.
3. The grand maxim of the Roman law and
government, to condemn no man wrheard, and to
confront the accusers with the accused, should be a
sacred maxim with every magistrate and minis-
ter, and among all private Christians. How many
harsh judgments and uncharitable censures would
this prevent. Conscientiously practised in all
Christian societies, detraction, calumny, tale-
bearing, whispering, back-biting, misunderstand-
ings, with every unbrotherly affection, would ne-
cessarily be banished from the church of God.
Paul's defence of himself
CHAP. XXVI.
before king Agrippa.
cHAPTER xxvi. ©
Paul answers for himself before Agrippa, to whom he pays a true compliment, in order to secure a favourable
hearing, 1–3. gives an account of his education from his youth up, 4, 5, shows that the Jews persecuted
him for his maintaining the hope of the resurrection, 6–8, states his persecution of the Christians, 9–11.
gives an account of his miraculous conversion, 12-15. and of his call to the ministry, 16–18. His obe-
dience to that call, and his success in preaching the doctrine of Christ crucified, 19—23.
While he is
thus speaking, Festus interrupts him, and declares him to be mad through his abundant learning, 24.
which charge he modestly refutes with inimitable address, and appeals to king Agrippa for the truth and
correctness of his sp;
28. Paul's affectſ ºf
they all pronounºim innocent, 30–32.
- HEN Agrippa said unto
Paul, Thou art permitted
to speak for thyself. “Then
Paul stretched forth the hand, and an-
swered for himself:
A. M. cir. 4066.
A. D. cir. 62.
An. Olymp. *
cir. CCX. 2.
2 I think myself happy, king Agrippa,
because I shall answer for myself this
day before thee "touching all the things
whereof I am accused of the Jews:
3 Especially because I know thee to be
expert in all customs and questions which
are among the Jews: wherefore I beseech
thee to hear me patiently.
4 My manner of life from my youth,
which was at the first among mine own
nation at Jerusalem, know all the Jews;
£ch, 25–27. On which, Agrippa confesses himself almost converted to Christianity,
ºate and elegant address to him on this declaration, 29.
The council breaks up, and
5 Which knew me from the A. M. cir. 4066.
beginning, if they would testi- ºf
fy, that after “the most straitest tº 9°.”
sect of our religion I lived a Pharisee.
6 "And now I stand and am judged for
the hope of “the promise made of God
unto our fathers:
7 Unto which promise four twelve tribes,
instantly serving God 5 day "and night,
‘hope to come. For which hope’s sake,
king Agrippa, I am accused of the Jews.
8 Why should it be thought a thing in-
credible with you, that God should raise
the dead 2
9 * I verily thought with myself, that I
ought to do many things contrary to the
a Ch. 24. 10. Prov. 18. 13. John 7. 51.-b Ch. 25. 10. —c Ch.
22. 3. & 23. 6. & 24. 15, 22. Phil. 3. 5.—d Ch. 23. 6.—e Gen. 3.
15. & 22. 18. & 26. 4. & 49. 10. Deut. 18. 15. 2 Sam. 7. 12.
Psa. 132. 11. Isai. 4. 2. & 7. 14. & 9. 6. & 40. 10. Jer. 23. 5. &
NOTEs on CHAPTER 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 rheto-
rical flourish, nor designed for one. From know-
ing, partly by descriptions, 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 génerally clenched.
Verse 2. I think myself happy] As if he had
said, this is a peculiarly fortunate circumstance
in my favour, that I am called to make my defence
before a judge so intelligent, and so well acquaint-
ed with the laws and customs of our country. It
may be necessary just to observe, that this Agrip-
pa was king of Trachomitis, a region which lay
on the north of Palestine, on the east side of Jor-
dan, and south of Damascus. For his possessions,
see on chap. xxv. 13. .
means to state, that though born in
a regular Jewish education, having been sent up
does not appear; probably about twelve, for at
this age the male children were probably brought
to the annual solemnities. See on Luke ii. 41.
Verse 5. After the most straitest sect] That is,
the Pharisees: who were reputed the strictest in
VoI. I. ( 102 ) -
| Testament.
83. 14, 15, 16, Ezek. 34. 23. & 37. 24. Dan. 9. 24. Mic. 7. 20.
Ch. 18. 32. Rom. 15. 8. Tit. 2. 13.−f James 1. 1.-g Gr. night
and day.—h Luke 2. 37. 1 Tim. 5. 5. 1 Thess. 3. 10.-i Phil. 3,
11.-k John 16. 2. 1 Tim. 1. 18. -
their doctrines, and in their moral practices, of all
the sects then among the Jews. The sects were,
the Pharisees, Sadducees, and Essenes. -
Verse 6. For the hope of the promise]. This doe
not appear to mean, the hope of the JMessiah, as
some have imagined: but the hope of the resur-
rection of the dead, to which the apostle referred
in chap. xxiii. 6, where he says, to the Jewish
council, (from which the Roman governor took
him,) of the hope and resurrection of the dead I am
called in question. See the notes there: and here,
he says, Istand and am judged for the hope of the
promise, &c. and to º 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 single observation excludes
the Messiah from being meant. It was the re-
surrection 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
I shall only add, that when, in the
; next verse, this hope of the promise is mentioned
as what the Jews did then e, x&rary'rhaatu, to
| come to ; it is the very same word which Paul, in
Verse 4. JMy manner of life, &c..] The apostle ||
arsus, he had ||
Phil. iii. 11. uses to express the same thing : If
by any means (says he) karayºnao, I might attain
| to the resurrection of the dead. Bp. Pearce.
to Jerusalem for that purpose; but at what age, ||
Verse 8. That God should raise the dead] As
|Agrippa believed in the true God, and knew, that
|one of his attributes was omnipotence, he could
| not believe that the resurrection of the dead was
|an impossible thing; and to this belief of his, the
apostle appeals; and the more especially, because
809


Paul gives an account of
A.M. cit. 4086. name of Jesus of Nazareth.
*.*... 10 a Which thing I also did
sir.gº. in Jerusalem: and many of the
saints did I shut up in prison, having re-
ceived authority "from the chief priests;
and when they were put to death, I gave
my voice against them. , .
11 \* And #. them oft in every
synagogue, and compelled them to blas:
pheme; and being exceedingly mad
against them, I persecuted them even unto
strange cities. . - •
12 iſ Whereupon as I went to Damascus
with authority and commission from the
chief priests, -
13 At mid-day, O king, I saw in the way
a light from heaven, above the brightness
ef the sun, shining round about me and
them which journeyed with me.
14 And when we were all fallen to the
earth, I heard a voice speaking unto me,
a Ch. 8. 3. Gal. 1. 13.-b Ch. 9. 14, 21. & 22. 5.-c Ch. 22.
19.-d Ch. 9. 3. & 22. 6.—e Ch. 22. 15.—f Ch. 22. 21.-É Isai.
35. 5. & 42. 7. Luke 1.79. John 8, 12. 2 Cor. 4. 4. Eph. 1. 18.
the Sadducees denied the doctrine of the resurrec- |
tion, though they professed to believe in the same
God. Two attributes of God stood pledged to
produce this resurrection: his truth, on which his
promise was founded; and his power, by which
the thing could be easily effected; as that power
is unlimited. -
Some of the best critics think this verse should
be read thus: What I should it be thought a thing
incredible with you, if God should raise the dead?
Verse 10. JMany of the saints] From what is
said in this verse, it seems that Paul, before his
conyersion, was invested with much power: he
imºrisoned the Christians, punished many in va-
rious synagogues, compelled them to blaspheme,
to renounce, and perhaps to execrate Christ, in
order to save their lives; and gave his voice, ex-
erted all his influence and authority 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 exceedingly mad against them]
Only a madman will persecute another because
of his differing from him in religious opinions; and
the fiercest persecutor, is he who should be deem-
ed the most furious madman.
Unto strange cities.] Places out of the juris-
diction of the Jews; such as Damascus, which he
immediately mentions.
Verse 12. Whereupon as I went.to Damascus]
See the whole account of the conversion of Saul
of Tarsus explained at large in the notes on chap.
ix. 2, &c. -
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 de-
tailed the different circumstances of that impor-
tant event, as he saw it necessary; and perhaps
there were several others which then took place,
that he had no opportunity of mentioning, because
there was nothing in succeeding occurrences
which rendered it necessary to produce them.
810
THE ACTS.
his miraculous conversion:
and saying, in the Hebrew A. M. cir. 4055.
. D. cir. 62,
tongue, Saul, Saul, why per- ?. o:
secutest thou me? it is hard ºr 99%.”
for thee to kick against the pricks.
15 And I said, Who art thou, Lord?
And he said, I am Jesus whom thou per-
secutest.
16 But rise, and stand upon thy feet:
for I have appeared unto thee for this
purpose, “to make theºa minister and a
witness both of these tº
hast seen, and of those tº
I will appear unto thee; -
17 Delivering thee from the people, and
from the Gentiles, * unto whom now I
send thee, - -
18 & To open their eyes, and h to turn
them from darkness to light, and from the
power of Satan unto God," that they may
receive forgiveness of sins, and * inhe-
ritance among them which are sanc-
1.Thess. 5. 5.—h 2 Cor. 6. 14. Eph. 4. 18. & 5. 8. Col. 1, 13.
1 Pet. 2. 9, 25.-i Luke 1. 77.—k Eph. 1. 11. Col. 1. 12.-l Ch.
20. S2.
To make thee a minister] Trºphºrhy, 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
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. -
Jłnd a º Maprupa, 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 further
communications from himself; and this may refer
either to those interpositions of Divine Provi-
dence, by which he was so often rescued from de-
struction, or to those encouragements which he
received in dreams, visions, trances, &c. or to
that general inspiration under which he was ena-
bled 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 confirmation of the truth.
Verse 17. Delivering thee from the people]
From the Jews—and from the Gentiles, put here
in opposition to the Jews; and both meaning man-
...} 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 in-
strument of informing their understanding in the
things of God. .
To turn them from darkness to light] . From
heathenism and superstition, to the knowledge and
worship of the true God.
From the power of Satan unto God]. Th; effovate;
row Xarava, from the authority and domination of


CHAP.
**º tified by faith that is in me.
Å; d. 19 Whereupon, O king
****— Agrippa, I was not disobe-
dient unto the heavenly vision:
20 But * showed first unto them of Da-
mascus, and at Jerusalem, and through-
out all the coasts of Judea, and then to
the Gentiles, that they should repent and
turn to God, and do º works meet for re-
pentance.
21 For these causes “the Jews caught me
and states the doctrines
XXVI. he had preached.
in the temple, and went about ºf
to kill me. Än. olymp.
22 Having therefore obtain--eit ***-
ed help of God, I continue unto this day,
witnessing both to small and great; say-
ing none other things than those "which
|the prophets and *Moses did say should
COIn 62 : - -
23 That Christ should suffer, and # that
he should be the first that should rise from
the dead, and "should show light unto the
ach. 9.20, 22, 29. & 11.26 & 1s. 4: 14, & 16, & 17, & 18, &
19, & 20, & 21–b TMatt. 3. 8.--c Ch. 21. 80. 31.—d Luke 24. 27,
*...
44. Ch. 24. 14. & 28.2s. Rom.8. 21.—e John 5.46.- Luke 24.
26, 46.-g 1 Cor. 15. 20. Col. 1. 18. Rev. 1. 5.-h Luke 2. 32.
Satan; for, as the kingdom of darkness is his
kingdom, so those who live in this darkness are
under his dominion ; and he has authority and
ºright over them. . The blessed Gospel of Christ
is the means of bringing 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 God.
That they may receive forgiveness of sins] That
all their sins may be pardoned, and their souls
sanctified; for nothing less is implied in the
phraseº apºpºrtov, which signifies the taking
away, oi...gemoval of sins.
..And inheritance] By remission of sins, i. e. the
removal of the guilt and pollution of sin, they be-
come children of God; and if children, then heirs;
for the children of the heavenly family shall alone
possess the heavenly estate. And as the inheri-
tance is said to be among them that are sanctr-
FIED; this is a further proof that a pegic akaag.
rtov, 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. Iwas not disobedient unto the heavenly
vision] . This, O Agrippa, was the cause of my
conversion 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 Damas-
cus] . He appears to have preached at Damascus,
and in the neighbouring parts of Arabia Deserta
for about three years; and afterward he went up
to Jerusalem. See Galat. i. 17, 18. and see the
note on chap. ix. 23.
That they should repent]s Be deeply humbled
for their past iniquities; and turn to God as their
Judge and Saviour, avoiding all idolatry, and all
sin; and thus do works peet for repentance; that
is, show by their conduct that they had contrite
hearts; and that they sincerely sought salvation
from God alone. For the meaning of the word
2^epentance, see the note on Matt. iii. 2.
erse 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 o
the dead. 2. The resurrection of Christ, whom
they had crucified and slain. 3. That this Jesus
was the promised JMessiah. 4. He had offered sal-
vation to the Gentiles, as well as to the Jews. He
does not mention the accusation of having defiled
2f} can die no more.
| the temple, nor of disloyalty to the Roman govern-
ment; probably, because his adversaries had aban-
doned these charges at his preceding trial before
Festus, see chap. xxv. 8, and see Calmet.
Verse 22. Having—obtained help of God] Ac-
cording to the gracious promise made to him;
See ver. 17. * - -
Witnessing both to small and great] Preaching
before kings, rulers, priests, and peasants; fear-
ing no evil, though ever surrounded with evils;
nor slackening 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 JMessiah, 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—JMessiah ben David, who should
reign, conquer, and triumph; and JMessiah ben
Ephraim, who should suffer, and be put to death.
A distinction which has not the smallest foupda-
tion in the whole Bible. -
As the apostle says, he preached none other
things than those which JMoses and the prophets
said should come; therefore, he understood that
both Moses and the prophets spoke of the resur-
rection 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. - e
That he should be the first that should rise from
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
resurrection of the human body, no more to re-
turn under the empire of death. In no other
sense can Jesus Christ be said to be the first that
rose again from the dead; for Elijah raised the
son of the Shunamite. 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 na:
ture of our Lord was raised from the dead, and
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 pro-
phets to the Jews; * are meant by the
- I



Paul refutes the
A. M. cir. 4066.
A. D. cir. 62.
people, and to the Gentiles.
An oſmº. 24 T 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 no-
ble Festus; but speak forth the words of
truth and soberness. ..
26 For the king knoweth of these things
THE ACTS.
*none of these things are hid-
charge of being mad.
before whom also I speak free- **.*.
ly: for I am persuaded that ºf
cir. CCX.2.
den from him; for this thing was not done
II] 3 COTIACI’. *.
27 Ring Agrippa, believest thou the
prophets? I know that thou believest.
28 Then Agrippa said unto Paul, Almost
thou persuadest me to be a Christian.
• 2 Kings 9. 11. John 10.20. 1 Cor. 1.2s. 4. 2. 18, 14. & 4, 10.
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 light both of the Jews and Gentiles,
the prophets had clearly foretold, see Isai. lx. 1.-
...Arise and shine, or be illuminated, for thy LIGHT
is come, and the #. of the Lord is risen upon
thee; and again, Isai. xlix. 6.—I will give thee for
a LIGHT unto the GENTILEs, that thou mayest be
my salvation to thºſends of the earth. With such
. 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 re. Toxxa yeaguara, it is likely that Fes-
tus meant no more than this, that Paul had got
such a vast variety of knowledge, that his brain
was over-charged with it: for, in this speech, Paul
makes no particular show of what we call learn-
ing ; for he quotes none of their celebrated au-
thors, 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 conception; and this would lead him to con-
clude that Paul was actually deranged. This is
not an uncommon case with many, professing
Christianity; who, when a man speaks on expe-
rimental religion, on the life of God in the soul of
man; of the knowledge of salvation by the remis-
sion of sins; of the witness of the Spirit, &c. &c.
things essential to that Christianity by which the
joulis saved, are ready to cry out, Thou art mad;
he is an enthusiast; that is, a religious madman;
one who is not worthy to be regarded; and yet,
strange to tell, these º persons who thus cry
out, are surprised that Festus should have sup-
posed that Paul was beside himself!
swer, was the fullest proof he could give of his
sound sense and discretion. The title Kgarise,
most noble, or most excellent, which he gives to
Festus, shows at once that he was far above in-
dulging any sentiment of º; or displeasure at
Festus, though he had called him a madman; and
it shows further, that with the strictest conscien-
tiousness, even an apostle º titles of respect
to men in er; which taken literally, imply
much more than the persons deserve to whom the
are applied. Kparisor, which implies most excel- |
| ironically, is to me unaccountable. Every cir-
| cumstance in the case proves them to have been
lent, was merely a title which belonged to the of.
fice of Festus. St. Paul hereby acknowledges
im as the governor; while
lence, of any kind, could with no propriety be at-
tributed to him. sie . . .
* Verse 25. I am not mad, most noble Festus]
This most sensible, appropriate, and modest an- |
| to embrace Christianity.
perhaps, moral excel- |
| truth; and only prevented from fully acknow-
!! ledging it by secular considerations. -
b Luke 24. 19. John 7. 4. & 18, 20.
Speak forth the words of truth and soberness.]
Aahºetas was roºgoºvyns, words of truth and of
mental soundness. The very terms used by the
apostle would at once convince Festus that he
was mistaken. The arzegoorvyn of the apostle, was
elegantly opposed to the gayta of the governor :
the one signifying mental derangement; 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 further judicious apology for himself and
his discourse. As if he had said, conscious that
the king understands all these subjects well, be-
ing fully versed in the law and the prophets, I
have used the utmost freedom of º, -
mentioned the tenets of my religion, º
º terms. w -
his thing; was not done in a corner.] The
preaching, miracles, passion, death, and resurrec-
tion of Jesus Christ, were most public and noto-
rious; and of them Agrippa could not be igno-
rant; and indeed it appears, from his own an-
swer, 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?] Having
made his elegant compliment and vindication to
Festus—he turns to Agrippa; and with this strong
#p. to his religious feeling, says, Believest thou,
the prophets?—and immediately anticipates his
reply, and with great address, speaks for him, I
know that thow 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 tri-
umphing over death; and that all they say of the
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
Christian.] Ev ox170 ºwe reiðgue Xgustavoy yeyeo-Bau,
This declaration was almost the necessary conse-
uence of the apostle's reasoning, and Agrippa's
aith. If he believed the prophets, see ver. 22.
and 23. and believed 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 sud-
den appeal to his religious faith, extorts from him
the declaration Thou hast nearly persuaded me
How it could have en-
tered into the mind of any man, who carefully
| considered the circumstances of the case, to sup-
pose that these words of Agrippa are spoken
the genuine effusion of a heart persuaded of the


Agrippa and the council CHAP.
-> 29 And Paul said, “I would
**6. to God, that not only thou,
eit.09% but also all that hear me this
day, were both almost, and altogether
such as I am, except these bonds. -
30 T And when he had thus spoken, the
king rose up, and the governor, and Ber-
nice, and they that sat with them :
A. M. cir. 4066.
declare his innocence,
XXVI.
31 And when they were goné A. Mºir:40;
aside, they talked between #º.
themselves, saying, * This -ºº.
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.
a 1 Cor. 7. 7.
b Ch. 23. 9, 29. & 25. 25—c Ch. 25. 11.
Verse 29. I would to God, &c.] Evčatany ay tº
Geº was sy oxiyº was av ºrexxº–So |g am I per-
suaded of the infinite excellence of Christianity,
and so truly happy am I in possession of it, that I
nost ardently wish that not only thou, but this
whole council, were not only almost, but altogether,
such as I am, these chAINs excepted. Thus, while
his heart glows with affection for their best inte-
rests, he wishes that they might enjoy ah 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 pronounced him
innocent; and his last word, roy Jeaguay, BoM.DS
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 identical word Jea way. Would to God,
says the apostle, that all who hear me this day,
were altogether such as I am, except these BoNDs
The whole council say—This man hath done no-
thing worthy of death nor of Bonds ! Aso Azov,
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-
ing such indignity, had made a deep impression
upon their hearts. Alas! why should such a man
be in B-o-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 rendered impracticable, because he
had appealed to Cesar; the appeal was no doubt
registered, and the business must now proceed to
a full hearing. Bp. Pearce conjectures, with
reat probability, that Agrippa, on his return to
ome, represented Paul's case so favourably 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, Berenice, Festus, &c. was ultimately
Serviceable to his important cause.
1. The conversion of Saul was a wonderful
work of the Spirit of God; and, as we have al-
ready seen, a strong proof of the truth of Chris-
tianity; and the apostle himself frequently ap-
peals to it as such. " . -
2. His mission to the Gentiles was as extraor-
dinary as the calling of the Gentiles itself. Every
thing is supernatural in a work of grace : for be-
cause nature cannot produce the effects, the grace
of God, which implies the co-operation of his om-
miscience, omnipotence, and endless mercy, un-
dertakes 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
understanding was darkened; and they had no
right apprehension of spiritual or eternal things.
2. They were in a state of darkness; living
without the knowledge of the true God, in a re-
gion where nothing but ignorance prevailed. .
3. They were wrider the dominion and authority
of Satan ; they were his vassals, and he claimed
them as his right.
4. They were in a state of guiltiness; living, in
almost every respect, in opposition to the dictates
even of nature itself.
5. They were polluted; not only irregular and
abominable in their lives, but also impure and un-
holy 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 under-
standing, whereby they may discern the truth:
and without this illumination from above, the
truth of God can 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 scattered rays as he can, in order
to form distinct vision. In this way the Gentiles
appeared to be, in vain searching after the light,
till the Gospel came, and turned their eyes to the
Sun of righteousness.
3. They are brought from under the bondage
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.
4. He pardons their sin, so that they are no
longer liable to endless perdition. -
5. He sanctifies their nature, so that they are
capable of loving and serving him fervently with
pure hearts; and are thus rendered fit for the
ºment of the inheritance among the saints in
ight. -
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 per-
son can be persuaded that he needs a similar
mark of grace on his heart, to that which was ne-
813
Paul sails for 1faly; and
cessary for the conversion of the Gentiles. We
may rest assured that no man is a Christian mere-
ly by birth or education. If Christianity implies
#. #. 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 edu-
THE ACTS.
comes to JMyra in Lycia.
cation, 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 the sinner from his sins. Reader,
has God saved thee from this state of wretched-
ness, 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 came the next day to Sidon, 2,3. They sail thence, and pass Cyprus,
Cilicia, and Pamphylia, and come to Myra, 4, 5.
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
a disastrous voyage, 9–11.
They sail from The Fair Havens, in order to reach Crete, and winter
there; but, having a comparatively favourable wind, they sail past Crete, 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. cir. 4056. ND when * it was deter-
A. D. cir. 62. te e
An. Olymp. mined that we should sail
cir, CCX. 2.
into Italy, they delivered Paul
and certain other prisoners unto one named
Julius, a centurion of Augustus' band.
2 And entering into a ship of Adramyt-
tium, we launched, meaning to sail by the
coasts of Asia ; one * Aristarchus, a Mace-
donian of Thessalonica, being with us.
3 And the next day we touched at Si-
&l Ch. 25, 12, 25.-b Ch. 19. 29.
NOTES ON CHAPTER, 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
lace.
p 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 Suetonius, in his life
of Nero, 20.
Verse 2. A ship of Adramyttium). There were
several places of this name; and in different MSS.
the name is variously written. The port in ques-
tion appears to have been a place in Mysia in Asia
Minor. And the Abbé Vertot, in his history of the
Knights of JMalta, says, it is now called JMehedia.
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 sea-
port here meant, is that on the coast of the Hºgean
Sea, opposite Mitylene, and not far from Perga-
mos. See its situation on the JMap.
.Aristarchus, a JMacedonian] e have seen
this person with St. Paul at Ephesus, during the
disturbances there, chap. xix. 29. where he had
been seized by the mob, and was in great personal
danger. He afterward attended Paul to Mace-
donia, and returned with him to Asia, ch. xx. 4.
Now, accompanying him to Rome, he was there
a fellow-prisoner with him, Coloss. iv. 10. and is
mentioned in St. Paul's epistle to Philemon, ver.
24, who was probably ºir common friend.--
don. And Julius “courteously A; Meir. 4055.
tº A. D. cir. 62.
entreated Paul, and gave him ºn oft.
cir, CCX. 2.
*-es--------->
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 Phamphylia, we came to
Myra, a city of Lycia.
c Ch. 24. 28. & 28, 16.
Dodd. Luke and Aristarchus were certainly not
prisoners at this time, and seem to have gone with
St. Paul merely as his companions, through affec-
tion to him, and love for the cause of Christia-
nity. How Aristarchus became his fellow-pri-
soner, 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 con-
clusion of the preceding chapter, it has been in-
timated, that the kind treatment which Paul re-
ceived both from Julius and at Rome, was owing
to the impression made on the mind 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 precautions to prevent
his escape. He was probably accompanied 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] See on ch.
iv. 36.
Verse 5. Pamphylia] See on chap. ii., 10.
JMyra, a city of Lycia.] The name of this city
is written variously in the MSS. JMyra, JMurrha,
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 com-
mon conversation, the first syllable li, might be
readily dropped, and then JMyra, the word in the
text, would remain. Strabo mentions both JMy-
ra and Limyra, lib. xiv. p. 666. The former, he
says, is twenty stadia from the sea, enri A48 reogou
CHAP.
A. M. cir. 4066. 6 And there the centurion
A. D. cir. 62.
An. Olymp.
cir. CCX. 2.
They sail from Myra, and
ing into Italy; and he put us
therein. - - . .
7 And when we had sailed slowly many
days, and scarce were come over against
Cnidus, the wind not suffering us, we
sailed under “Crete; over against Sal-
mone ; -
8 And, hardly ºff it, came unto a
place which is called The Fair Havens;
nigh whereunto was the city of Lasea.
9 Now when much time was spent, and
when sailing was now dangerous, "be-
cause the ſast was now already past, Paul
àdmonished them, - -
10 And said unto them, Sirs, I perceive
that this voyage will be with "hurt and
found a ship of Alexandria sail- |
XXVII. attempt to reach Phænice.
much damage, not only of the **ś.
lading and ship, but also of our Anjoymp.
lives. circoxa
11 Nevertheless the centurion believed
the master and the owner of the ship,
more than those things which were spoken
by Paul. . . -
12 || And because the haven was not com-
modious to winter in, the more part advi-
sed to depart thence also, if by any means
they might attain to Phoenice, and there to
winter; which is a haven of Crete, and lieth
towards the south-west and north-west.
13 And when the south wind blew soft-
ly, supposing that they had obtained their
purpose, loosing thence, they sailed close
by Crete. •
14 But not long after there "arose against
a Or, Candy.—b The fast was on the tenth day of the seventh
Aozov, upon a high hill; the latter, he says, is the
name of a river; and twenty stadia up this 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 be-
eause the wind was contrary, and partly because
the vessel was heavy-laden. -
Over against Cnidus]. This was a city or pro-
montory of Asia, opposite to Crete, at one cor-
ner of the peninsula of Caria. Some think that
this was an island between Crete, and a promon-
tory of the same name. {
verºggainst Salmone] . We have already seen
that the island formerly called Crete, is now called
Candia'; and Salmone or Sammon, or Sammo-
nium, nºw called Cape Solomon, 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
situated 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 AAaaaa, Alassa.
... Verse 9. Sailing was now dangerous, because
the fast was now already past]. It is genérally al-
lowed 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 Sep-
tember; see Levit. xvi. 29. xxiii. 27, &c. as this
was about the time of the autumnal equinox, when
the Mediterranean Sea was sufficiently tempestu-
ous ; We may suppose this feast alone to be in-
tended. To sail after this feast was proverbiall
dangerous among the ancient Jews. See proofs
in Schoettgen. -
Yerse 10. I perceive that this voyage will be
!oith hurt, &c.] Paul might either have had this
intimation from the Spirit of God, or from his own
knowledge of the state of this sea, after the au-
tumnal equinox; and therefore gave them this
prudent warning.
month, Lev. 23. 27, 29.—c Or, injury.—d Or, beat, Ps. 55. 8-
Verse 1 1. The centurion believed the master]
Tº zvéegyhºrn, the pilot:—and owner of the ship ;
tº wavºxngº the captain and proprietor. This lat-
ter had the command of the ship and the crew ;
the pilot had the guidance 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-
prisoners on board; and probably the ship itself
was freighted for government. Paul told them, if
they proceeded, they would be in danger of ship-
wreck; the pilot and captain said there was no
danger; and the centurion believing them, com-
manded the vessel to proceed on her voyage. It
is likely that they were now in the port called,
The Fair Havens.
Verse 12. JMight attain to Phoenice] It appears
that The Fair Havens was at the eastern end of
the island; and they wished to reach Phoenice,
which lay further towards the west. -
Towards the south-west and north-west.] Kara.
Auéz was zara Xangoy. The libs certainly means
the south-west, called libs, from Lybia, from which
it blows towards the AEgean Sea. The chorus
or caurus, means a north-west wind. Virgil men-
tions this, Geor. iii. ver. 356.
Semper hiems, semper spirantes frigora cauri.
“It 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 repre-
sents the drifting of St. Paul's vessel from Crete,
till it was wrecked at the island of Melita. Tra-
vels, 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 §: 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
those tempestuous winds called levanters, which
blow in all directions, from N. E. round by the
815
The ship is driven y (!
THE ACTS.
tempestuous Euroclydon.
**** it a tempestuous wind called || caught, and could not bear up *::::::::::::
e • Clife - º º º º º
Yº Euroclydon. into the wind, "we let her .g.
* Sºº- 15 And * when the ship was || drive. cir. COX-2.
a Ps. 122. 1, 2. - ºb Jonah 1. 13.
E. to S. E. The euroclydon, from the circum- || And again-
stances which attended it, he says, “seems to
have varied very little from the true east point;
for, as the ship could not bear arroq62xpºsuy, loof
Qup, 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.
Accordingly, in the description of the storm, we
find that the vessel was first of all under the island
Clauda, wer. 16. which is a little to the south-
ward 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 afterward bro-
ken to pieces, ver. 41. at JMelita, which is a little
to the northward of the parallel above-mentioned;
so that the direction and course of this particular
euroclydon, seems to have been first at east by
north ; and afterward pretty nearly east by south.”
These winds, called now levanters, and formerly,
it appears, euroclydon, were no determinate winds,
blowing always from one point of the compass :
euroclydon was probably then, what levanter is
now, the name of any tempestuous wind in that
sea, blowing from the north-east round by east to
the south-east : and therefore St. Luke says, there
rose against it, (i. e. the vessel,) a tempestuous
wind called euroclydon; which manner of speak-
ing shows, that he no more considered it to be
confined to any one particular point of the com-
ass, than our sailors do their levanter. Dr. Shaw
erives evpaxxvdov, from supov xxvdov, an eastern
tempest, which is the very meaning affixed to a le-
wanter at the present day.
The reading of the Codex Alexandrinus, is supa-
zuxay, the north-east wind, which is the same with
the .* of the Vulgate. This reading is
approved by several eminent critics; but Dr.
§. in the place referred to above, has proved
it to be insupportable.
Dr. Shaw mentions a custom which he has se-
veral 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 collect money, sacrifice a sheep,
and throw them both into the sea. This custom,
ago by the Greeks: thus Aristophanes—
Apy”, a py a Kº ; A & t w a y, zald's, såsysykare"
To q 0 < yap exéauvely rapaak evaſsrai.
Ran. Act iii. s. 2. ver. 871.
A lamb boy, sacrifice a black lamb immediately:
For a tempest is about to burst forth.
Virgil refers to the same custom—
Sic fatus, meritos aris mactavit honores:
Taurum Neptuno; taurum tibi pulcher Apollo.
JWigram Hyemi pecudem, Zephyris felicibus albam.
AEn. iii. ver. 118.
Thus he spake, and then sacrificed on the altars
- the proper eucharistic victims:
A º . Neptune. and a bull to thee, O beautiful
Ollo :
A black sheep to the north wind, and a white sheep
to the west.
| Crew.
- | the river, by emptying into it from the vessel's
he observes, was practised some thousand years | , by emptying
Tres Eryci vitulos, et tempestatibus agnam,
Coedere deinde jubet. AEn. iii. 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 offered a sacrifice to the Lord, and vowed vows;
Jonah i. 16. See Shaw's Travels, 4to. edit. p.
329–33.
The heathens supposed that these tempests were
occasioned by evil spirits ; and they sacrificed a
black sheep, in order to drive the demon away,
See the ancient 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 yachts and
barges of the embassy were to cross it, rendered,
according to the notions of the Chinese crews, a
sacrifice necessary to the spirit of the river, in
order to ensure a safe passage over it. For this
purpose the master, surrounded 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 con-
secrated the vessel with the blood spouting from
the body, by sprinkling it upon the deck, the
masts, #. anchors, and the doors of the apart-
ments; 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 makings 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. #. loo, or bra-
zen drum, was beaten in the mean time forcibly;
lighted matches were held towards heaven; pa-
pers, covered with tin or silver leaf, were burnt;
and crackers fired off in great abundance by the
The captain afterward made libations to
prow, the several cups of liquids; and concluded
with throwing in also that which held the salt.
| All the ceremonies being over, and the bowls of
| meat removed, the people feasted on it in the
steerage; and launched afterward, with confi-
dence, the yacht into the current. As soon as
| she had reached the opposite shore, the captain
| returned thanks to Heaven, with three inclina-
| tions of the body.
“Beside the daily offering and adoration at the
| altar erected on the left, or honourable side of the
cabin in every Chinese vessel, the solemn sacri-
fices above described are made to obtain the be-
nefit 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] 29-
vaprao Beyro's Je row ºraotov. The ship was vio-
316
They are in danger of shipwreck, CHAP.
**º 16 And running under a cer.
::$º, tain island which is called
-****- Clauda, we had much work to
come by the boat:
17 Which when they had taken up,
they used helps, undergirding the ship ;
and, fearing lest they should fall into the
quicksands, strake sail, and so were driven.
18 And we being exceedingly tossed
with a tempest, the next day they light-
ened the ship;
19 And the third day "we cast out with
XXVIf. and undergird the ship.
our own hands the tackling of **. º:
the ship. . . . ºi.
20 And when neither sun nor -ºººº...
stars in many days appeared, and no small
tempest lay on us, all hope that we should
be saved was then taken away.
21 T. But after long abstinence, Paul
| stood forth in the midst of them, and said,
Sirs, ye should have hearkened unto me,
and not have Hoosed from Crete, and to
have gained this harm and loss. -
22 And now I exhort you to be of good
& Jonah 1. 15.
lently hurried away before this strong levanter;
so that it was impossible for her avºroq82xaeuv, 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 he
go right before this tempestuous wind, whither-
soever 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. . -
JMuch 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. A stout
cable is slipped under the vessel at the prow,
which they can conduct to any part of the ship's
keel; 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 quicksands] Eus rhy orvpray, into the syrt.
There were two famous syrts, or quicksands, on
the African coast; one called the syrtis major,
}. 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 shipwrecks. From the direction in
which this vessel was driven, it is not at all likely
that they were in danger 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 ºn
•Adria, 4124 spokeywy ey rq Aépta, it must mean
their being tossed about near to Sicily, the sea of
which is called Adria, according fo the old Scho-
liast upon Dionysius's Periegesis, ver. 85. ro Xi-
xxixoy routo ro reactyo; Aëplay wºxovat' they call
this Sicilian sea, Adria. We are therefore to
consider that the apprehension expressed in ver.
17, is to be taken generally, they were afraid of
falling into some shoals, not knowing.in what part
of the sea they then were; for they had seen nei-
ther 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
Wor,. I. { 103 )
- b Jonah 1.5.
wrong therefore to mak the course of this voy-
age 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] ×axa.arayrac to axevoe. What this
means is difficult to say. As to striking or slack-
ening sail, that is entirely out of the question, in
such circumstances as they were; when it is evi-
dent 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 situa-
tion 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 cut-
ting 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 wer
prejudicial to the due trim of the vessel.
erse 19. The tackling of the ship] Thy a zeupy;
all supernumerary anchors, cables, baggage, &c.
Verse 20. JWeither 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] IIoxans dº art-
rta; wragxovans. Mr. Wakefield connects, this
with the preceding verse, and translates it thus:
Especially as there was a great scarcity of provi-
sions. But this by no means can agree with what
is said, ver. 34–38. The vessel was a corn ves-
sel; 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 discouraged, and
so utterly hopeless of life, that they had no appe-
tite for food : besides, the storm was so great that
it is not likely they could dress any ºf: -
Have gained this harm and loss.]... It seems
strange to talk of gaining a loss., but it is a cor-
rect rendering of the original wºpóngal, which ex-
presses 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 ves-
sel; the loss was that of the merchandise, furni-
ture, &c. - º - - • -
Verse 22. There shall be no loss of life.] This
817. -
Paul predicts the
A. D. cir. 62.
An. Olymp.
-****- 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 1 believe God, that it shall be even
as it was told me. -
26 Howbeit, "we must be cast upon a
certain island. w
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
fathoms: and when they had gone a little
further, they sounded again, and found it
fifteen fathoms. -
a Ch. 28. 11.-b Dan. 6, 16. Rom. 1. 9, 2 Tim. 1.3–c Luke 1.
45. Rom. 4. 20, 21. 2 Tim. 1. 12.
must be. #: 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 perilous circumstances, to speak so
confidently, when every appearance was against
him, argued the fullest persuasion of the truth of
what he spoke: and the fulfilment, so exactly
coinciding with the prediction, must have shown
these heathens, that the God whom Paul served,
must be sº different from theirs.
Verse 24. God hath given thee all them that sail
with thee]. Two hundred and seventy-six souls,
saved for the sake of one man . This was a strong
roof of God's approbation of Paul; and must at
least have shown to Julius the centurion, that his
prisoner was an injured and innocent man.
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
cut to be JMelita, 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 ver. 17. -
Deemed that they drew near to some country]
They º so, either by the smell of land, which
those used to the sea can perceive at a considera-
ble distance, or by the agitation of the sea, rip-
pling of the tide, &c. &
* Verse 28. And sounded] Boxtray'res, heaving
the lead. f -
& fathoms] Ogyvia; exort, about fort
ards in depth. The ... is thus defined & #
Stymologicon. Xhºsaiyil rºw extaguy roy Xingzy,
avy rºº ºratºrs, row shºove. It signifies the exient 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 considera |
bly abated; though the agitation of the sea could
THE ACTS.
A: Mºciº 4988, cheer: for there shall be no ||
loss of any man’s life among
not have subsided much, The anchors were cast
loss of the ship, &c.

29 Then fearing lest they ºº
should have fallen upon rocks, An olymp.
they cast four anchors out of -ºººº-
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.
32 Then the soldiers cut off the ropes o
| the boat, and let her fall off.
33. And while the day was coming on,
Paul besought them all to take meat, say-
ing, This day is the fourteenth day that
ye have tarried and continued fasting,
having taken nothing.
34 Wherefore I pray you to take some
meat: for this is for your health : for
"there shall not a hair fall from the head
of any of you.
d Ch. 28. 1.-e 1 Kings 1.52. Matt. 10. S0. Luke 12.7.
& 21, 18.
out of the stern, to prevent the vessel from drift-
ing ashore, as they found that the further they
stood in, the shallower the water grew; therefore
they dropt 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 decla
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 .# depend-
ing on the promise of God, was watc
... and comfort of all.
Verse 3F. 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 yourselves. 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 design. On the
economy of Divine Providence see the notes on
chap. xxiii. - -
Verse 32. The soldiers cut off the ropes] These
were probably the only persons who dared to have
opposed the will of the sailors: this very cir-
cumstance 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—
continued 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 ever
moment had death before their eyes? -
Verse 34. A hair fall from the head] A pro-
ing for the
They are wrecked on an island, CHAP.
*:::::::::::: 35 And when he had thus
An olºmº spoken, he took bread, and
-***** *gave thanks to God in pre-
sence of them all: and when he had bro-
ken it, he began 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
hundred threescore and sixteen * souls.
38 And when they had eaten enough,
they lightened the ship, and cast out the
wheat into the sea. x-
39 And when it was day, they knew not
the land : but they discovered 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 “taken up the
anchors, they committed themselves unto
the sea, and loosed the rudder bands,
—A-
a 1 Sam. 9. 13. Matt. 15. 36. Mark 9. 6. John 6. 11. 1 Tim. 4.
S, 4.—b Ch. 2.41. & 7. 14. Rom. 13.1. 1 Pet. S. 20.
XXVII. .
and all get safe to land.
and hoised up the mainsail to A. M. cirº.
the wind, and made towards ... 6. .
shore. cir.cox. 2.
41 And falling into a place where two
seas met, "they ran the ship aground; .
and the forepart stuck fast, and remained
unmoveable, but the hinder part was
broken with the violence of the waves.
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
commanded 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, “that they escaped all
safe to land. - -
c Or, cut the anchors, they left then in the sea, &c.—d 2 Cor. 11.
- - 25.-e Wer. 22.
verbial 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 pro-
vided the food, and preserved their lives and
health to partake of it. Some think that he ce-
Hebrated 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
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 there-
..fore knew neither the nature of the coast, nor
where the proper port lay.
.4—creek with a shore] . Koxºrov, sinus, a bay,
with a shore; a neck of land perhaps on either
side, running out into the sea, and this little bay
or gulf between 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 JMalta, where, tradition says,
Paul was shipwrecked; and which is called, la
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 slip-
ped their cables; 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
two or more rudders, one at the side, and another
at the stern, and sometimes one at the prow. The
bands, Čevzºrneta;, were some kind of fastenings,
by which the rudders 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 without 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
V162W, & -
Hoised up the mainsail] Agreuova, is not the
mainsail, (which would have been quite improper
on such an occasion) but the jib, or triangular
Sail, which is suspended from the fore-mast to the
bowsprit: with this, they might hope both to
steer and carry in the ship.
..Verse 41. Where two seas met] The tide run-
ning down from each side of the tongue of land,
mentioned ver. 39. and meeting at the point.
Ran the ship 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 bold or steep,
so that the stem of the vessel might be immersed
in the quicksands, which would soon close round
it, while the stern, violently agitated with the
surge, would soon be broken to pieces. It is ex-
tremely difficult to find the true meaning of se-.
veral 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 every where 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 pro-
vidence of God, those poor men had escaped a
watery grave, and had borne all the anxiety and
distresses of this diastrous voyage, as well as the
others; now, that there is a likelihood of all get-
ting 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-diabolic cruelty. . . .
Verse 43. Willing to save Paul, &c.] Had one
fallen, for the reasons those cruel and dastardly
soldiers gave, so must all the rest. The centu-
rion saw that Paul was not only an innocent, but
an extraordinary and divine man; and therefore,
for his sake, he prevented the massacre; and un-
loosing every man's bonds, hæcommanded those
- 819 “”
* They find that the island
º
*
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. 4. - *
Verse 44. And the rest] That could not swim :
some on boards, planks, spars, &c. got sqfe to
£and; manifestly by an especial providence" of
God; for how id: could the sick, the aged,
the terrified, besides women and children, (of
which we may naturally suppose, there were
º on planks, get safe to shore ? where
still the waves were violent, verse 41. and they,
without either skill or power to steer their unsafe
flotillas to the land P It was (in this case most
evidently,) God, who brought them to the haven
where they would be.
1. Paul had appealed to Cesar; and he must
go to Rome to have his cause heard. God ad-
mitted of this 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 their hands, and from their territo-
ries, then the winds and the sea seemed to com-
bine 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 coun-
terworked 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, Feliz,
...Agrippa, Berenice, and many Roman nobles and
officers, had probably never heard the Gospel of
Čhrist. And had it not been for Paul's tempestu-
ous 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 ACTs.
is called Melita.
the cause of the conversion of many. Had the
voyage been smooth and gº.". there would
have been no occasion for such . inter-
ferences of God; and had it not been for the ship-
wreck, probably the inhabitants, of Malta would
not so soon have heard of the Christian religion.
God serves his will by every occurrence, and press- .
es 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. 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 theré who would expose themselves to the
same for the sake of God? They commit them-
selves to the mercy of the waves; they trust their
life to a plank and to a pilot; and yet it is often
with great difficulty that they can trust them-
selves to the providence of God, whose know-
ledge, 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 not 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 visible miracle, but depends upon the
blessing which God will give to the care and en-
deavours 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 con-
sequence of their inaction and infidelity.
ºr
CHAPTER YXVIII. -
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 seiges 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, &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 Rhe-
gium, 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 permts 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,
25–29. Paul dwells two years in his own hired house, preaching the kingdom of God, 30, 31.
A. M. cir. 4066. -
**ś. ND when they were es-
::$º: caped, then they knew
e-mass---summa-e-
A.
*-
... a Ch. 27. 26.
NoTES ON CHAPTER xxviii.
TVerse 1. They knew that the island was called
ºl, .There were two islands of this name,
one in the Adriatic Gulf, or Gulf of Venice, on
the coast of Illyrium, and near to Epidaurus; the
other in the Mediterranean Sea, between. Sicily
and Africa, and now called JMalta. It is about
fifty miles from tºo. of Sicily; twenty miles
* 820
A. M. cir. 4066.
A. D. cir. 62.
An. Olymp.
cir, CCX. 2.
that “the island was called
° Melita. -
(b Now, probably, JMalta.)
long, and twelve miles in its greatest breadth;
and about sixty miles in circumference. It is one
immense rock of white soft free stone, with about
one foot depth of earth on an average, and most
of this has been brought from Sicily . It produces
cotton, excellent fruits, and fine honey; from
which it appears the island originally had its
name: for Maxi, meli, and in the genitive case
^
They are kindly received by
A.M. cir.4065. 2 And the “barbarous peo-
**6.; ple showed us no little kind-
ºr 90%.” ness; for they kindled a fire,
6HAE, XXVIII.
the inhabitants of JMelita.
º - A. TM. cir. 4066.
and received us every one, be A. D. cir. 62.
cause of the present rain, and An olymp.
* 2 cir & &P .
because of the cold. * Wºw Aw ºf s tº ºwe
s=-sººmsºmº
T
a Rom. 1. 14. 1 Cor
14. 11, Col. 3. 1 1.
Mexitos, JMelitos, signifies honey. Others suppose
that it derived its name from the Phoenicians, who
established a colony in it; and made it a place of
refuge, when they extended their traffic to the .
ocean, because it was furnished with excellent
harbours (on the E. and W. shores ;) hence, in
their tongue, it would be called nobb, JMeliteh,
escape or refuge, from tºp, malat, to escape. -
The Phaeacians were probably the first inha-
bitants of this island: they were expelled by the
Phoenicians; the Phoenicians by the Greeks; the
Greeks by the Carthaginians ; the Carthaginians
by the Romans, who possessed it in the time of
the apostle; the Romans 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 possession 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 Buo-
naparte; , and in 1800, after a blockade of two
years, the island being reduced by famine, sur-
rendered to the British, under whose dominion it
still remains (1814.) Every thing considered,
there can be little doubt that this is the JMelita,
at which St. Paul was wrecked, and not that
other island in the Adriatic, or Venetian Gulf, as
high up northward as Illyrium. 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 Vene-
tian Gulf, in favour of which Mr. Bryant so learn-
edly contends, is totally out of the track in which
the euroclydon must have driven the vessel. 3. It
is said in ver, 11. of this chapter, that another
ship of Alexandria, 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 Illyrium JMelita, 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. In 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 Illyrian JMelita, 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 JMalta to Italy, it was necessary to reach
Syracuse in Sicily, before the ship could arrive at
Rhegium in Italy. See the map accompanying
this part; and see Bp. Pearce, from whom I have
extracted the two last arguments.
That Malta was possessed by the Phoenicians,
before the Romans conquered it, Bochart has
largely proved; and indeed the language to the
present day, notwithstanding all the political vi-
cissitudes through which the island has passed,
bears sufficient evidence of its Punic origin. In
the year 1761, near a place called Ben Ghisa, in
this island, a sepulchral cave was discovered, in
which was a square stone, with an inscription in
Punic or Phoenician characters, on which Sir
Wm. Drummond has written a learned essay,
(London, Valpy, 1810, *} which he supposes
imarks the burial-place, at least of the ashes of
the famous Carthaginian General Hannibal. I
shall give this inscription in Samaritan charac-
ters, as being the present form of the ancient
Punic, with Sir Wm. Drummond's translation :
2Vaso, oav sºv...wa º
-** {33. Mr.233 º
-ax, Nº"a fºx &s 3
* 257;ras Aº 2V
Chadar Beth 6lam kabar Chanibáal
JWakeh becaleth haveh, rach-
m daeh Am beshuth Chanib-
&al ben Bar melec.
“The inner chamber of the sanctuary of the se-
pulchre 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, I 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 al-
ready seen that this island was peopled by the
Phoenicians, 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 unin-
telligible to the Romans and the Greeks. With
these, as well as with other nations, it was cus-
tomary to call those gapCapou, barbarians, whose
language they did not understand. St. Paul him-
self 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 a BARBARIAN writo me. Thus
eradotus also, lib. ii. 158. Says, Bapčapov; ºray'rac
Auyuzrriou k2xsova's rove ºn a pu okwo’yaaaaavº: The
Egyptians call all those BARBARIANs who have
not the same language with themselves. And Ovid,
when among the Geles, says in Trist. ver. 10.
BARBARUs hic ego sum, quia non INTELLIGoR ulli.
“Here, I am a barbarian, for no person under-
stands me.”
Various etymologies have been given of this
word. I think that of Bp. Pearce the best. The
Greeks who traded with the Phoenicians, formed
this word, from their observing, that the Phoeni-
cians were generally called by the name of their
parent, with the word no 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
8ap-gapoi, meaning the men who are called Bar
Bar, or have no other names than what begin
821
A viper comes out of the fuel,
****, 3 T And when Paul had ga:
X.o.º. thered a bundle of sticks, and
-** 89*.*- laid them on the fire, there
came a viper out of the heat, " and fast-
ened on his hand.
4. And when the barbarians saw the ve-
nomous beast hang on his hand, they said
among themselves, No doubt this man is
a murderer, whom, though he hath escaped
thesea,"yetvengeance sufferethnotto live.
THE ACTS.
and seizes upon Paul's hand.
5 And he shook off the beast Aiºiº.
into the fire, and “felt, no ºoj
harm. - cir. CCX. 2.
6 Howbeit they looked when he should
..] have swollen, or fallen down dead sud-
denly : but after they had looked a great
while, and saw no harm come to him,
they changed their minds, and "said that
he was a god.
7 iſ In the same quarters were posses-
- a2 Cor. 11. 26.-b Gen. 9. 6.
–A.
with Bar. And because the Greeks did not un-
derstand the language of the Phoenicians, they
first, and the Romans in imitation of them, gave
the name of Barbarians 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-JMelec in the preceding
epitaph, is at least collateral evidence. The word
barbarian is therefore no term of reproach in it-
self; 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 some time in October; and
when we consider the time of the year, the tem-
pestuousness 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 Christian-
ized Europe, the inhabitants would have stood 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 sufferers live.
Verse 3. There came a viper out of the heat)
We may naturally suppose that there had been
fuel laid º: on the fire, and that the viper was
in this fuel, and that it had been revived by the
beat ; 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 9mploy, the
venomous animal; for 8mpia, is a 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 ap-
pear that it really bit him; but the Maltese sup-
º that it had, because they saw it fasten on
is hand. . . .
Vengeance sufferethnot 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 in Bamidbar Rabba, fol. 239. that casts |
some light on this place. “Although the sanhe-
drim 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 deserves cutting off
with the sword, is either betrayed into the power
of a heathen kingdom, or the j. break in upon
him. He that deserves strangling, is either suf-
Jocated in the water, or dies of a quinsy.” See
Dightfoot.
As these people were heathens, it is not likely
that they had any correct notion of the justice of
c Mark 16. 18. Luke 10. 19.-d Ch. 14. 11.
that they used the word dikh, not to express the
• }. or attribute of any being, but the goddess
iké, or vindictive justice, herself, who is repre-
sented as punishing the iniquities of men.
Hesiod makes a goddess of what the Maltese
called Auxn, or justice: -
Høe ºre rap6eros scu. AIKH, Auo; exycyavia,
Kvěvn r" audoun re Seous, ou OxvAwarov exovaty."
Kai p' oror' aty re; Azty. 3xazºrn rxoxico: oyoraćay.
Avruka rap Ait ratpu z268&oasvh Kpoyſoy,
Thputr? aw8pazroy adukor voor-
- • Hesiod. Opera, ver. 254.
JUSTICE, unspotted maid, derived from Jove,
Renown'd and reverenc'd 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.
CookE.
Verse 5. Shook off the beast into the fire, and .
felt no harm.] This is a presumptive evidence,
that the viper did not bite St. Paul : it fastened
on his hand, but had no power to injure him.
Verse 6. When he should have swollen] II.ipº-
rpaoréal, when he should have been inflamed; by
means of an acrid poison introduced into the
blood, it is soon coagulated; and in consequence,
the extremities of the vessels 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: -
- illi rubor igneus ora -
Succendit, tenditgue cutem, pereunte figurá
JMiscens cuncta"tumor jam toto corpore major:
Humanumque egressa modum super omnia meſº-
bra.
Efflatur sanies, late tollente veneno.
Ipse latet penitus, congesto corpore mersus;
&c Lorica tenet distenti corporis auctum.
And straight a sudden flame began to spread,
And paint his visage with a glowing red.
With swift expansion swells the bloated skin,
Naught but an undistinguished 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 drowned.
Rowe.
See other examples, in the notes on Numb. *.
xxi. 6. . -
Verse 6. Said that he was a god..] As Hercules
was one of the gods of the Phoenicians, and was
worshipped in Malta under the epithet of Axeº-
xazoc, the dispeller of evil, they probably thought
that Paul was Hercules ; and the more so, be-
cause Hercules was famous for having destroyed,
in his youth, two serpents that attacked him in
the true God: and therefore it is most probable
yG)
• *
his cradle.
Paul miraculously heals
A. M. cir. 4055, sions of the chief man of the
A. D. cir. 62. .
X.o.º. island, whose name was Pub-
-*** lius; 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 "laid his hands on him, and
healed him.
9 So when this was done, others also,which
a James 5. 14, 15.-b Mark 6.5. & 7. 32. & 16. 18.
- Ch. 19. 11, 12. 1 Cor. 12. 9, 28.
Luke 4. 40.
Verse 7. The chief man of the island] The
term ºrporoc, 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: -
A. e. vuos sup. urn-ºut paſt. ºr psºr of Mexuration"
Lucius Caius, son of Quirinus, a Roman knight,
chIEF of the JMelitese. 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 govern-
or of that jº was distinguished.
Verse 8. The father of Publius lay sick] IIops-
rous sal övarey'repua: ; of a fever and dysentery.
Paul—prayed] That God would exert his pow-
er: and # his hands on him, as the means
which God ordinarily used to convey the energy
of the Holy Spirit; 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 in-
‘flammation, and a general fever aiding the dysen-
tery 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 on the 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. -
Verse 10. Honoured us with many honours]
The word 'ruah, as Bp. 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, right, which
St. Chrysostom, on the place, explains thus: rhy
tray awaykalay zophylzy' a supplying them with all
necessary things. Diodorus Siculus, and Xeno-
phon used the word in the same way. In the
sense of a pecuniary recompense, or price, paid
for any, thing, the word righ, is met with in
1 Cor. vi. 20 and vii. 23. And in the Septuagint,
Numb, xxii. 17. compared with v. 18. Psal. viii.
5. and xlix. 12. Prov. 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 passage. - - -
Verse 11. After three months] Supposing that
they had reached Malta about the . of October,
as we have already seen; then it appears that
they left it about the end of January, or the be-
CHAP. XXVIII.
the governor's father.
had diseasesintheisland, came, *. º
and were healed : - ºo::
10 Who also honoured us with tº:*-
many “honours; and when we departed,
they laded us with such things as were
necessary.
11, T And after three months ºf
we departed in "a ship of Alex- * ;
andria, which had wintered in -º-º-º:
the isle, whose sign was Castor and Pollux.
*-ºsº
c Matt. .15. 6. 1 Tim. 5. 17.—d Ch. 27. 6.
1 Cor. 8. 4.
• ginning 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 Jupiter and Leda, who were afterward
translated to the heavens, and made the constel-
lation called Gemini, or the Twins. This con-
stellation 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 be a Christian people, follow the same heathen
custom : we have out ships called the Custor, the
Jupiter, the JMinerva, 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 eontinued
unaltered
Virgil speaks of a vessel called the Tiger.
AEmeid. x. ver. 166.
JMassicus aerata princeps secat ceguora TIGR1.
“Massicus, chief, cuts the waves in the brazen-
beaked TIGER.”
Of another called the Chimera. AEm. v. ver,
118, 223.
Ingentemque Gyas ingenti mole CHIMAERAM.
“Gyas the vast Chimera's bulk commands.”
And of another called the Centaur. Æn. v.,
ver, 122, 155, 157.
CENTAURo invehitur magna.
“Sergesthus, in the great Centaur, took the la-
ding place.” -
Besides these names, they had their tutelary
gods in the ship, from whom they expected suc-
cour; 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. -
PUPPIBUs et latti nautas imposuére coRoNAs.
“The joyous sailor, placed 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 Gany-
mede, in the shape of ºeagle. That is, these
8
They sail from Syracuse,
12 And landing at Syracuse,
we tarried there three days.
A. M. cir. 4067.
A. D. cir. 63.
#ºg.
ed a compass, and came to Rhegium ; and
after one day the south wind blew, and
we came the next day to Puteoli:
14 Where we found brethren, " and
were desired to tarry with them seven
a Ch. 10. 28. & 16. 15.
ersons were carried away, one in a ship called
§. or Bull; and the other in one denomi-
nated º the Eagle. Why not Taurus, as
well as Tigris 2 and why not JAquila, 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 ge
to Rome from JMalta, 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 Chris-
tian era. It lies 72 miles S. by E. of Messina,
and about 112 of Palermo. Long. 15° 30'. W.
Lat. 36". 17° N. In its ancient state it was about
22English miles in circumference; and was high-
ly celebrated for the martial spirit of its inhabit-
ants. This was the birth-place of the illustrious
...Archimedes; who, when this city was besieged
by the Romans, under Marcellus, about 212 years
before Christ, defended the place with his power-
ful engines,against all the valour and power of
the assailants. He beat their gallies 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 to have destroyed by his burning-glasses.
When the city was taken by treachery, Archi-
medes was found intensely engaged in the demon-
stration of a problem. A Roman soldier coming
up, and presenting his dagger to his throat, he
cried, “Stop, soldier! or thou wilt spoil my dia-
gram ” The brute was unmoved, and murdered
him on the spot. -
This city was almost totally destroyed by an
earthquake in the year 1693: its present popula-
tion 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] . O6ay re-
puxBoy're; ; whence we coasted about. This will ap-
pear evident, when the coast of Sicily is viewed
on any correct map, of a tolerably large scale.
Rhegium] A city and promontory in Calabria,
in Italy, opposite to Sicily. It is now called
Reggio. . It had its name Phytov, Rhegium, from
the Greek Phyvvaal, to break off; because it ap-
pears to have been broken off from Sicily.
The south wind blew] This was the fairest wind
.*. have from Syracuse, to reach the straits
of Rhegium.
The next day to Puteoli) This place, now com-
monly called %. is an ancient town of Na-
les in the Terra di Lavoro; and is supposed to
ave been founded by the Samians, about 470
years before Christ. win this city are several
warm baths, very his, celebrated; and from
24
THE ACTs.
| days; and so we went towards *::::::::::
13 And from thence we fetch-
the apostle !
and land at Puteoli.
Rome. - - º ;
15 And from thence, when £3.
the brethren heard of us, "they came
to meet us as far as Appii Forum, and
The Three Taverns: whom when Paul
saw, he thanked God, and took cou-
rage. -
cir. CC
*mºnººmºsº
*
*.
b Ch. 15. 3." Rom. 1. 10.
these, and its springs in general, it seems to have
had its ancient name Puteoli, from PUTE1, wells
or pits; though some derive it from putor, a
stench or bad smell, because of the sulphureous
exhalations from its warm waters. Varro gives
both these etymologies, lib. iv. de Ling. Lat.
cap. 5. . It is famous for its temple of Jupiter Se-
rapis, which is built, not according to the Grecian
or Roman manner, but according to the Asiatic.
Near this place are the remains of Cicero’s villa,
which are of great extent. The town contains, at
º about 10,000 inhabitants. Long. 14' 40
. Lat. 410 50' N. -
Verse 14. Where we found brethren] That is,
Christians ; for there had been many in Italy con-
verted to the faith of Christ, some considerable
time before this, as appears from St. Paul's Epis-
tle to the Romans, written some years before this
voyage. - -
e went towards Rome.] One of the most ce-
lebrated cities in the universe, the capital of Italy,
and once of the whole world; situated on the river
Tiber, 410 miles S. S. E. of Vienna; 600 S. E. of
Paris; 730 E. by N. of Madrid; 760 W. of Con-
stantinople; and 780 S. E. of London. Long.
12° 55' E. Lat. 41° 54 N. This famous city was
founded by Romulus, at the end of the seventh
Olympiad, A. M. 3251; of the Flood 1595; and
753 years before the Christian era. The history
of this city must be sought for in works written
expressly on the subject, of which there are
many. JModern Rome is greatly inferior to an-
cient Rome in every respect. Its population,
taken in 1709, amounted to 138,569 souls only :
among whom were 40 bishops, 2686 priests, 3359
'ryonks, 1814 nuns, 893 courtezans, between 8 and
9,000 Jews, and 14 JMoors. This city, which once
tyrannized over the world by its arms, and over
§: whole Christian world by its popes, is now
reduced to a very low state among the govern-
ments of Europe. - -
Verse 15. When the brethren heard of us] By
whom the Gospel was planted at Rome is not
known : it does not appear that . º W3.3
employed in this work. It was probably carried
thither by some of those who were converted to
God at the day of Pentecost; for there were then
at Jerusalem, not only devout men, proselytes to
the Jewish religion, from every nation whder hea-
ven, Acts ii. 5. but there were strangers of Rome
also, ver. 10. And it is most reasonable to be-
lieve, as we know of no other origin, that it was
by these Christianity was planted at Rome.
As far as Appii Forum.j About 52 miles from
Rome: a long way to come on purpose to meet
The Appii Forum, or market of
..Appius, was a town on the Appian way, a road
paved from Rome to Campania, by the consul
Appius Claudius. . It was near the sea, and was
3. 㺠resort for sailors, pedlars, &c. Ho-
race, lib. i. Satyrar. 5. ver, 3. mentions this place
on his journey from Rome to Brundusium :
CHAP.
16 And when we came to
Rome, the centurion deliver-
ed the prisoners to the cap-
tain of the guard : but " Paul was suffered
to dwell by himself with a soldier that
kept him.
Paul states his case
A. M. cir. 4067.
A. D. cir. 63.
An. Olymp.
cir. CCX. 3.
17 T And it came to pass, "that after|
three days Paul called the chief of the
Jews together: and when they were come
together, he said unto them, Men and
XXVIII.
brethren, “though I have com-
mitted nothing against the peo-
ple, or customs of our fathers,
yet "was I delivered prisoner from Jerusa-
lem into the hands of the Romans.
18 Who, * when they had examined me,
would have let me go, because there was
no cause of death in me.
19 But when the Jews spake against it,
* I was constrained to appeal unto Cesar:
to the chief of the Jews.
A. M. cir. 4067.
A. I.). cir. 63.
a Ch. 24. 25. & 27. S.—b Ch. 25. 8, 10. Psa. 112.5.-c Ch. 24. 12,
- 18. & 25. Q.
d Ch. 21. 33.—e Ch. 22. 24. & 24. 10. & 25. 3. & 26. 31.-f Ch.
Inde Forum Appi
Differtum nautis, cauponibus atque malignis.
“To Forum Appii thence we steer, a place
Stuff'd with rank boatmen, and with vintners base.”
This town is now called Caesarilla de S. JMaria.
.And The Three Taverns] This was another
place on the same road, and about 33 miles from
Rome. Some of the Roman Christians had come
as far as Appii Forum ; others, to The Three
Taverns. Bp. Pearce remarks, there are some
ruins in that place which are now called Tre Ta-
verne; and this place Cicero mentions in his Epis-
tles to Atticus, lib. ii. 11. Ab Appi Foro horá
quartá: dederam aliam paulo ante in Tribus Ta-
bernis. “Dated at ten in the morning, from Ap-
pii Forum. I sent off another (epistle) a little
before, from The Three Taverns.”
Zozimus, lib. 2. mentions reta warrhaeux, The
Three Taverns, or victualling #º. where the
emperor Severus was strangled by the treason of
JMariminus Herculews, and his son JMazentius.
See Lightfoot. t
The word taberna, from trabs, a beam, signi-
fies any building formed of timber; such as those
we call booths, sheds, &c. which are formed of
beams, planks, boards, and the like; and there-
fore we may consider it as implying, either a tem-
porary residence, or some mean building, such as
a cottage, &c. And in this sense Horace evidently
uses it, Carm. lib. i. Od. iv. ver, 13.
Pallida mors ſequo pulsat pede pauperum tabermas
Regumque turres.
“With equal pace, impartial fate
Knocks at the palace, as the cottage gate.”
FRANCIs.
This place, at first, was probably a place for
booths or sheds ; three of which were remarka-
ble; other houses became associated with them
in process of time; and the whole place denomi-
nated Tres Tabernoe, from the three first remark-
able booths set up there. It appears to have been
a large town in the fourth century, as Optatus
mentions Felix a Tribus Tabernis, Felix of The
Three Taverns, as one of the Christian bishops.
Thanked God, and took courage.] He had longed
to see Rome, (see Rom. i. irº and finding him-
self brought through so many calamities, and now
so near the place, that he was met by a part of
that church, to which, some years before, he had
written an epistle, he gave thanks to God, who
had preserved him; and took fresh courage, in
the prospect of bearing there a testimony for his
Lord and Master.
Verse 16. The captain of the guard] x+garo-
ºreºgxh.
VoI., T.
This word properly means the com-l
{ 104 Y
|mander of a camp; but it signifies the praefect,
| or commander of the praetorian cohorts, or empe-
ror's guards. &:
Tacitus, (Annal. lib. iv. cap. 2.) informs us,
that, in the reign of Tiberius, Sejanus, who was
then præfect of these troops, did, in order to ac-
complish his ambitious designs, cause them to be
assembled from their quarters in the city, and
stationed in a fortified camp near it; so that their
commander is with peculiar propriety styled by
St. Luke, sigarorađagxne, the commander of the
camp. For the arrival of St. Paul at Rome was
in the seventh year of Nero ; and it is certain,
from Suetonius, (in Tiber. cap. 37.) that the cus-
tom of keeping the praetorian soldiers in a camp
near the city was retained by the emperors suc-
ceeding Tiberius; for the historian observes, that
both Claudius, at his accession to the empire, was
received into the camp, in castra delatus est,
namely, of the prastorian cohorts; and so Taci-
tus says of JWero, An. lib. xii, cap. 69. that on the
same occasion, illatus castris, he was brought into
the camp. Dr. Doddridge observes, that it was
customary for prisoners who were brought to
Rome, to be delivered to this officer, who had the
charge of the state prisoners, as appears from the
instance of Agrippa, who was taken into custody
by Macro, the praetorian praefect, who succeeded
Sejanus, (Joseph. Ant: lib. xviii. cap. 7. sect. 6.;)
and from Trajan's order to Pliny, when two were
in commission, Plin. lib. x. ep. 65. Vinctus mitti
ad praefectos praetoriimei debet : he should be sent
bound to the praefects of my guards. The person
who now had that office was the noted Afranius
Burrhus; but both before and after him, it was
held by two: Tacit. Am. lib. xii. sect. 42. lib.
xiv. sect. 51. See Parkhurst.
Burrhus was a principal instrument in raising
Nero to the throne; and had considerable influ-
ence in repressing many of the vicious inclina-
tions of that bad prince. With many others, he
was put to death by the inhuman Nero ; and is
praised by the historians for moderation and love
of justice. His treatment of St. Paul is no mean
proof of this. Calmet.
With a soldier that kept him.] That is, the
soldier to whom he was chained, as has been re-
lated before, chap. xii. 6. .
Verse 17. Paul called the chief of the Jews
together] We have already seen, in chap. xviii.
2. that Claudius had commanded all Jews to de-
part from Rome; see the note there; but it
seems they were permitted to return very soon;
and from this verse it appears that there were
then chiefs, probably of synagogues, dwelling at
Rome.
I have committed nothing] . Lest they should
have heard and received malicious reports against
him, he thought it best to state his own case.
325 .
Paul preaches to them, and some THE ACTS.
A: Heitº not that I had aught to accuse
A. D. cir. 63 tº
my nation of.
ſº g -
*: 99%. 8 - 20 For this cause, therefore,
have I called for you; to see you, and to
speak with you: because that "for the hope
of Israel I am bound with " this chain.
21 And they said unto him, We neither
received letters out of Judea concerning
thee, neither any of the brethren that
came showed or spake any harm of thee.
22 But we desire to hear of thee what
thou thinkest: for, as concerning this sect,
we know that every where * it is spoken
against. . *
23 T And when they had appointed him
a day, there came many to him into his
lodging; "to whom he expounded and
testified the kingdom of God, persuading
them concerning Jesus, “both out of the
law of Moses, and out of the prophets,
from morning till evening.
believe, and others disbelieve.
24 And some * believed the A. M. cir. 4057.
things which were spoken, and ºğ.
some believed not.
25 And when they agreed not among
themselves, they departed, after that Paul
had spoken one word, Well spake the
Holy Ghost by Esaias the prophet unto
our fathers, ſº
26 Saying, & Go unto this people, and
Say, Hearing ye shall hear, and shall not
understand; and seeing ye shall see, and
not perceive :
27 For the heart of this people is waxed
gross, and their ears are dull of hearing,
and their eyes have they closed; lest they
should see with their eyes, and hear with
their ears, and understand with their heart,
and should be converted; and I should
heal them. -
28 Be it known therefore unto you, that
the salvation of God is sent "unto the
An. Olymp.
cir. CCX. S.
a Ch. 26. 6, 7–b Ch. 26. 29. Eph. S. 1. & 4. 1. & 6. 20. 2 Tim.
}. 16. & 2.9. Philem. 10. 13.−c Luke 2. 34. Ch. 24. 5, 14. 1 Pet.
2. 12. & 4. 14.—d Luke 24. 27. Ch. 17. S. & 19. 8.-e See on
.Ch. 26. 6, 22.
f Ch. 14. 4. & 17. 4. & 19. 9.—g Isai. 6.. 9. Jer. 5. 21. Ezek.
12. 2. Matt. 18. 14, 15. Mark 4. 12. Luke 3. 10. John 12.40.
Rom. 11. 8.-h Matt. 21. 41, 43. Ch. 18. 46, 47. & 18.6. & 22.
21. & 26. 17, 18. Rom. 11. 11. :
Verse 20. For the hope of Israel I am bound,
&c.] As if he had said—this, and this alone, is
the cause of my being delivered into the hands of
the Romans; I have proclaimed Jesus as the JMes-
siah; have maintained that though he was cruci-
fied by the Jews, yet he rose again from the dead;
and through him, I have preached the general re-
surrection of mankind; this, all Israel professes
to hope for; and yet it is on this account that the
Jews persecute me. Both the JMessiah and the
oresurrection might be said to be the hope of Is-
rael; and it is hard to tell which of them is here
meant: see ch. xxiii. 6. xxiv. 15, 21. and xxvi. 6.
It is certain that, although the Jews believed in
the general resurrection, yet they did not credit it
in the manner in which Paul preached it; for he
laid the foundation of the general resurrection,
on the resurrection of Christ.
Verse 21. We neither received letters, &c.] This
is very strange, and shows us that the Jews knew
their cause to be hopeless; and therefore did not
send it forward to Rome. They wished for an op-
portunity to kill Paul; and when they were frus-
...trated by his appeal to the emperor, they permit-
ted the business to drop. Calmet supposes they
had not time to send; but this supposition does not
appear to be sufficiently solid; they might have
sent long before Paul sailed; and they might have
written officially by the vessel in which the centu-
rion and the prisoners were embarked. But their
case was hopeless; and they could not augur any
good to themselves from making a formal complaint
against the apostle at the emperor's throne.
Verse 22. For as concerning this sect] See the
note on chap. xxiv. 14. A saying of Justin JMar-
tyr casts some light on this saying of the Jews; he
asserts that the Jews not only cursed them in their
. but they sent out chosen men from
Jerusalem, to acquaint the world, and particularly
the Jews every where, that the Christians were
an atheistical and wicked sect, which should be
detested and abhorred by all mankind. Justin
Martyr, Dial. p. 234.
Verse 23. To whom he expounded—the king-
dom of God] To whom he showed that the reign
of the Messiah was to be a spiritual reign; and
that Jesus, whom the Jewish rulers had lately cru-
cified, was the true JMessiah, who should rule in
this spiritual kingdom. These two points were
probably those on which he expatiated from morn-
ing to evening, proving both out of the law, and
out of the prophets. How easily Jesus, as the Mes-
siah, and his spiritual kingdom, might be proved
from the law of JMoses, any person may be sa-
tisfied by consulting the notes written on those
books. As to the prophets, their predictions are
so clear, and their prophecies so obviously ful-
filled in the person, preaching, miracles, passion,
and death of Jesus Christ, that it is utterly im-
possible, 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 unbelief, and perish. Could
the Jews then have credited the spiritual nature
of the Messiah's kingdom, they would have found
little difficulty to receive Jesus Christ as the
MEssi AH. -
Multitudes of those now called Christians, can
more easily credit Jesus as the Messiah than be-
lieve the spiritual nature of his kingdom. The
cross is the great stumbling-block; millions ex-
pect Jesus and his kingdom, who cannot be per-
suaded that the cross is the way to the crown.
Verse 25. Agreed not among themselves]. It
seems that a controversy arose between the Jews
themselves, in consequence of some believing,
and others disbelieving; and the two parties Con-
tested together: and, in respect to the unbeliev-
ing party, the apostle quoted the following pas-
sage from Isai. vi. 9.
Verse 26. Hearing, we 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
‘’intiles] St. Paul had spoken to this effect twice
He continues two years at Rome, CHAP. XXVIII. preaching the kingdom of God.
*.* º: Gentiles, and that they will
An olym. hear it. . -
cir. C ( V. 3.
29 And when he had said
these words, the Jews departed, and had
great reasoning among themselves.
30 T And Paul dwelt two whole years in
his own hired house, and recei-A: M. cir. º
ved all that came in unto him, *;
31 * Preaching the kingdom “tººl: *-
of God, and teaching those things which
concern the Lord Jesus Christ, with all
confidence, "no man forbidding him.
& - a Ch. 4, 31 Eph. 6. 19.
§
y—
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 salvation God could have
sent unto the Gentiles, independently of the Jew-
ish disobedience: but He waited till they had re-
jected it, and then reprobated them, and elected
the Gentiles. Thus the elect became reprobate,
and the reprobate elect.
They will hear it..] That is, they will obey it: for
axously, signifies not only to hear, but also to obey.
Verse 29. And had great reasoning among
themselves.] The believers contending with the
unbelievers; and thus we may suppose that the
cause of truth gained ground. For, contentions
about the truth and authenticity of the religion of
Christ, infallibly end in the triumph and extension
of that religion.
Verse 30. Paul dwelt two whole years in his
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 opportu-
nity of preaching the Gospel, he hired a house for
the purpose, and paid for it, St. Chrysostom ob-
serves, by the fruits of his own labour. Here he
received all that came unto him, and preached
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 seve-
ral 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 Sene-
ca 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 num-
ber fourteen, and have a prologue to them, writ-
ten by St. Jerom. 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 Phi-
lippi, to which he was exceedingly dear, sent him
some pecuniary assistance by the hands of their
minister Epaphroditus, 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. 25. iv. 15, 16, 18, &c. .
Verse 31, Preaching the kingdom of God]
Showing the spiritual nature of the true church,
under the reign of the JMessiah. For an expla-
nation of this phrase, see the note on Matt. iii. 2.
Those things which concern the Lord] The Re-
that both St. Paul and St.
b Ch. 16. 18. 2 Tim. 2. 8, 9.
deemer of the world was to be represented as the
LoRD ; as JESUS ; and as the CHRist. As the
Lord, & Kvguoc, 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 espe-
cially he who saves his people from their sins.
For the explanation of the word JESUs, see the
note on John i. 17. As Christ—the same as Jºſes-
siah; both signifying the ANo1NTED ; 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
JMessiah 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, ne-
cessarily include the whole account of his incar-
nation, preaching in Judea ; miracles, persecu-
tions, passion, death, burial, resurrection, ascen-
sion, 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] IIaggagiac, liberty of
speech; perfect freedom to say all he pleased, and
when he pleased. He had the fullest toleration
from the Roman 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 epis-
tle which is still extant. And it is rom wer. 23
and 24. of that epistle, that we learn that Paul
had them with him Epaphras, Marcus, Aristar-
chus, Demas, and Luke. * , ,
Here St. Luke's account of Paul's travels and
sufferings ends: and, it is probable, that this his-
tory was written soon after the end of the two
Ayears mentioned in veſ. 30.
That the apostle visited many places after this,
suffered much in the great cause of Christianity,
and preached the Gospel of Jesus with amazing
success, are generally believed. How he came to
be libérated 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 general persecution was
raised against the Christians by Nero, about A. D.
64. under pretence that they had set Rome on fire,
eter then sealed the
truth with their blood; ; latter being crucified
27
headed either in A. D. 64 or 65. and was buried
in the Pia Ostia. EUSEBIUs, Hist. Eccles. lib. ii.
cap.25.intimates that the tombs of these two apos-
ties, with their inscriptions, were extant in his
time; and quotes, ās 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 personal knowledge. See Eusebius, by Read-
ing, 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 particular concerning his death:
they say that it was not by the command of Nero
that he was martyred, but by that of the praefects
of the city, Nero being then absent: that he was
beheaded at Aquae Salviae, about three miles from
Rome, on Feb. 22. that he could not be crucified
as Peter was, because he was a freeman of the
city of Rome. But there is great uncertainty 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;
pºmuch less on the accounts given by the mo-
ºs ; and least of all, on those which are to be
föffid in the JMartyrologists. Whether Paul ever
returned after this to Rome, has not yet been shtis-
factorily proved. It is probable that he did, and
suffered death there, as Stated above: but still we
have no certainty.
There are several subscriptions to this book in
different Jºlanuscripts: these are the principal.—
The Acts of the Apostles—The Acts of the Holy
Apostles—The end of the Acts of the | #.
tles, written by Luke the evangelist, and feſ
traveller of the illustrious apostle Paul–By the
holy apostle and evangelist Luke, &c. &c.
The Versions are not less various in their sub-
seriptions.
he end of the Acts, that is, the History of the
Holy Apostles. SYRIAC. -
Jnder the auspices, and help of God, the book
of the Acts of the pure Apostles is finished; whom
we humbly supplicate to obtain us mercy by all
their prayers.--Amen. And may praise be ascri-
bed 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 is translated from the Roman and Greek
tongue into the JEthiopic.—AETHIOPIC.
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 ind simplicity of the narration
are strong circumstabces in its favour; the writer
appears to have been Very honest and impartial,
and to have set down, yely 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 lonest freedom,
mentioned the weaknesses, faults, ald prejudices,
both of the apostles and their converts. Thiêre is
a great and remarkable harmony between the
occasional hints dispersed up and down, in St.
Paul's Epistles, and the facts recorded in this his-
tory; insomuch, as that, it is generally acknow-
ledged, that the history of the Acts is the best
clue 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 his-
tory, and give great confirmation to it; for the
doctrines, and principles § every where uniform-
§ general observations on the book THE ACTS,
- with his head downward; the former being be-,
| pression not then in use.
of the Acts of the Apostles.
ly the same : the conclusions of the Gospels con-
tain a brief account of those things which are more
particularly 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 ex-
traordinary 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 hap-
pened as are related in the Acts of the Apostles:
so that the history of the Acts is one of the most
important parts of the sacred history; for neither
the Gospels 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 remain 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 alluding to some customs or
opinions, since sprung up ; or by misrepresenting
Some circumstance, or using some phrase or ex-
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 infanny.
“As, therefore, the Acts of the Apostles are, in
themselves, 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 cre-
dit, 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. PAUL's character and conduct, see the
Observations 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 ori-
ginally employed to disseminate its doctrines,
show us the highest marks of the Divine approba-
tion. Had not that cause been of God, could he
have so signally interposed in its behalf? would
he have wrought such a series of miracles for its
propagation and support? And would all its ge-
nuine professors have submitted to sustain the
loss of all things, had not his own Spirit, by its
consolations in their hearts, given them to feel
that his favour was better than life 2
That the hardships suffered by the primitive
apostles and Christians were great, the facts them-
selves related in this book, sufficiently declare:
that their consolation and happiness were abun-

Concluding Observations
dant, the cheerful manner in which they met and
sustained those hardships, demonstrates. He who
cordially embraced Christianity, found himself no
loser by it; if he lost earthly good in consequence,
it was infinitely over-balanced by the spiritual
good which he received. Paul himself, who suffer-
ed most, had this compensated by a superabound-
ing happiness. Wherever the Gospel comes, it
finds nothing but darkness, sin, and misery; and
wherever it is received, it communicates light,
holiness, and felicity. Reader, magnify thy God
and Saviour, who hath called thee to such a state
of salvation. Should thou neglect it, how grievous
must thy punishment 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 conscientious belief of them,
by holding the truth in righteousness; and thus
adorm these doctrines of God thy Saviour, in all
things. Amen.
I have often with pleasure, and with great ad-
vantage to my subject, quoted Dr. Lardner, whose
elaborate works in defence of Divine Revelation
are really beyond 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,
“I 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 authors of the best note. There is
nothing in the books of the New Testament un-
suitable to the age in which they are supposed to
have been written. There appears in these wri-
ters 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 Testa-
ment 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 be 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 b
some mistake about the affairs of the age in Wii.
he pretends to place himself; 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 dangers in the
smallest performance, though it be a treatise of
theory or speculation: these hazards are greatly
increased when the work is of any length; and
especially if it be historical, and be concerned
with characters and customs. It is yet more dif-
ficult to carry on such a design in a work con-
sisting of several pieces, written to all appear-
ance by several persons. Many indeed are de-
sirous to deceive, but all hate to be deceived; 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
detected 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 se-
veral persons; and there are the strongest ap-
pearances, that they were not all written by any
one hand, but by as many persons as they are as-
cribed to. There are lesser differences in the re-
lations of some facts, and such seeming contradic-
tions, as would never have happened, if these
books had been all the work of one person, 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
CHAP. xxviii.
on the Evangelical History.
are representations 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 affecta-
•tion, with the greatest simplicity and plainness;
and is confirmed by other ancient writers of un-
questionable authority. If it be difficult for a per-
son 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 variety of historical
facts, representations of characters, principles,
and customs of several nations, and distant coun-
tries, of persons, of ranks and degrees, of many
interests and parties, should be performed by eight
several persons, the most of them unlearned, with-
out any appearance of concert.
“I might perhaps call this argument a demon-
stration, if that term had not been often misap-
plied by men of warm imaginations; and been
bestowed upon reasonings 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 absolutely impossi-
ble, in the nature of the thing, that the books of
the New Testament should have been composed
in a later age than that to which they are assigned,
and of which they have innumerable characters;
§. I think, it is in the highest degree improba-
le, and altogether incredible.
“If the books of the New Testament were
written by persons who lived before the destruc-
tion of Jerusalem, that is, if they were written at
the time in which they are said to have been writ-
ten, the things related in them are true. If they
had not been matter 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 falsehoods. Sup-
pose three or four books should now appear
amongst us, in the language most generally un-
derstood, giving an account of many remarkable
and extraordinary events, which had happened in
Some kingdom of Europe, 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 ridi-
culous forgeries and impostures that ever were
contrived 2 Would great numbers of persons, in
those very places, change their religious princi-
ples and practices upon the credit of things re-
ported to be publicly done, which no man had
ever heard of before ? Or, rather, is it possible
that such a design as this would be conceived by
any sober and serious persons, or even the most
wi *. extravagant? If the history of the New
Testament be credible, the Christian religion is
true. If the things that were related to have been
done by Jesus, and by his followers, by virtue of
powers derived from him, do not prove a person
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 doc-
trine, answer the description of the great Person
promised and foretold in the Old Testament, he is
at the same time showed to be the Messiah.
*
º 829
Concluding observations
“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 interpola-
tions or alterations. If such had been made in
them, there would have appeared some smaller
differences at least between them and other an-
cient writings.
“There has been in all ages a wicked propen-
sity in mankind, to advance their own notions and
fancies by deceits and forgeries: they have been
practised by heathens, Jews, and ristians, 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 un-
doubted authority. Many of the Christian wri-
ters of the second and third centuries, and of the
following ages, appear to have had false notions
concerning the state of Judea between the na-
tivity of Jesus and the destruction of Jerusalem;
THE ACTS.
on the Evangelical History.
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
modelled and altered by Christians of later times,
in conformity to their own peculiar sentiments.
“This may be reckoned an argument, that the
generality of Christians have had a very high
veneration for these books; or else, that the se-
veral sects among them have had ºn eye upon
each other, that no alterations might be made in
those writings to which they have all appealed. It
is also an argument, that the Divine Providence
has all along watched over and guarded these best
of 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 characters of truth and simplicity.”
See Dr. Lardner's Works, Vol. 1. p. 419.
Let him answer these arguments, who cam,
END OF NOTES ON THE ACTS OF THE APOSTLES.
830
ADVERTISEMENT
CHRONOLOGICAL TABLES
TO THE BOOKS OF THE
NEW TESTAMENT;
with some ADDITIONAL observations ON LUKE iii. i.
THE Chronology of the New Testament being, in some sort, completed in the Book of the Acts,
I 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 Apostolic Histories; and of such
transactions of the different 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.
TABLE L-Contains all the important epochs which have been used by the different civilized na-
tions 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, 1st. 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—5. And the J ewish High-Priests; and, to make this complete, I have added 1.—
The Epact—2. Easter Term—3. Jewish Pass-over—4. Dominical Letters—5. Years of the Solar
Cycle–6. Ditto of the Jewish Cycle—7. Golden JWumber—and 8. the years of the Dionysian period.
TABLE II.-Contains the Fasti Consulares, or years and names of the Roman Consuls, which are
indispensably necessary to ascertain the dates of several transactions in the Roman, Jewish, and
Christian history.
TABLE III. 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 request-
ed to refer to page vi. of the Preface to St. Matthew's Gospel. As these Tables are so plain in them-
selves as to require very little illustration; and the epochs are so fully explained in the Preface alrea-
, dy referred to ; l need say nothing further of them in this place : but, as some doubts have been en-
tertained 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 con-
tained in my notes on that place. -
831
ADDITIONAL OBSERVATIONS
QN LUKE III, 1,
-—NNNN-
CHRONOLOGERs are generally agreed that our Lord was born four years before the commence,
ment of what is termed the VULGAR ERA of his Nativity; that is, in the 749th year from the build.
ing of Rome, according to Varro. Herod the Great died about the 751st year of Rome, two years
before the vulgar era, according to the most accurate chronologers ; therefore, our common computa-
tion must be four years too late. It is universally agreed that Augustus reigned till A. D. 14. ac-
cording 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 quali-
fied 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 chronolo-
gers 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 2 There are several ways of solving this difficulty; but I
need refer only to the following, which is sufficiently obvious : on August 28, A. D. 11. Augustus as-
sociated Tiberius with himself, in the full government of the empire; or, as Welleius Paterculus
expresses it, ut aequum eijus in omnibus provinciis exercitibusque esset, quam erat ipsi; “that he might
have equal power with himself in all the provinces, and in all 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, reckoning from the time in which
Tiberius was associated in the empire with Augustus; the latter, from the death of Augustus, when
Tiberius became sole emperor. For, as Tiberius was associated with Augustus on August 28, A. D.
11. and Augustus died August 19, A. D. 14. it appears that the time in which the two emperors reign-
ed conjointly, was exactly two years and 356 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 impor-
tant transactions he relates, by several chronological data, (as I have had occasion, more than once, to
remark on 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 iii. 1. Everet de revºrszaláezarº rue #7 e º o v tº c
Tagºgiov; In the fifteenth year of the Gover NMENT 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, praetor, 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, impera-
tor, or monarch, who reigns alone, not dividing the empire with any, and consequently being account-
able to none, is rendered extremely probable by this use of the term in the very nert word in this
sentence; Pontius Pilate being governor, jºyºuſovevoyºos, (executing the office of governor,) of Ju-
dea ; who certainly was not monarch of Judea, but a deputy of the Roman emperor. As Pilate, there-
fore, governed by the authority of Augustus, so Tiberius reigned in conjoint power with Augustus
himself: and therefore, the term āyegovia, government; and hyºgoyeva, 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. It is 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 Augus-
tus himself; and date 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 Sur"
viving emperor, than Luke º done.
32
*
Additional Observations on Luke iii. 1. . ii
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 in-
form us who were the Roman consuls that were in office at the period of this monarch's accession to
the throne. His words are: ‘O asy &rat rhy gaaux stay ragaxaagaval, rvXav avºrns ert th: ºkaºrosh; wat 07-
Johnosºn; oat a sºragºrn: Oxvariados, ūzra‘revoyaro; Taus AoAzeris Kax8ws ºro d'avºragoy, xas Taus Aruvus IIoxtoyos.
“And thus he (Herod) received the kingdom, having obtained it in the one hundred and eighty-fourth
Olympiad, when Caius Domitius Calvinus was consul the second time, and Caius Asinius Pollio the first
time.” Now it is certain, that these consuls were intoffice 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 Ussher, unquestionably one of
the most accurate chromologers of modern times. Therefore, as Josephus Antiq. lib. xvii. cap. 8. s. 1.
and Bell. lib. i. cap. 33. s. 8. as well as other historians, has assigned the length of the reign of Herod
the Great to be 37 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 28th year of the reign of
Augustus Cesar, if we reckon the years of his reign from the battle of Actium, at which time the go-
vernment of the triumviri was abolished, and that of emperors properly commenced. It is also cer-
tain, from most indisputable evidence collected from the whole body of the Roman and Greek historians,
that Augustus Cesar died 44 years after the battle of Actium, and, consequently, the 12th year of Ti-
berius's sole reign, must have been 28 years after the death of Herod; for 16, the years that Augustus
reigned after Herod's death-H 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 65 years
between the commencement of Herod's reign and that of Christ's public ministry; consequently, 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.
***
Table of remarkable Eras, • TABLE I. : and Chronological Facts.

Él ºl āl < | | | | | | | | | | ##| | #
‘g 5.5 a 3 || 3 | g : ; gº |znº || 3 | . ; ; ; ; ; ; º, 5
:2, , ; 3. . . 2, •e 3 tº -o O J.; #’s, 2, O 5' 5" 5 : 3.
§ #25 g : ; ; ; # 3, 3 ; ; ; ; 3.3 |##|*:::: *|s : , ; ; ; ###. ROMAN
3.5 #|3: #|3.: # 3 g |3.: ; £g || |# 5 lb.: ; g|##| 3 || || 3: ;
#3 |#3: ..]; e.g. £5 |#9, § 3 ; #|3.3 g : * : * ..] §§ 5:2,3 EMPERORS.
Tº go! FE, tº * ~ 5 e- -:g: O 3 * #; 3.9 Oſ) Q o § 33 -
© S. £- tº Fº ;: 5 § tºº, bj| - 3 : *| # tº-º: sº
* : 5 ; 6 5) + | * * <! 9 9, 3-3 || E. tº 3.5" E 2
rt; " : © º ep B E.} : P : 3' | * tri O ; :
##| #|. #| 5 | #| | | | #| #| 3 || 5 | #| *š ##
- CXCIII. 4. º - *
5503 || 5497 || 5487 || 4705 || 3999 3 748 |307| 43| 40 33 B.C. 2 B.C. 6|25 Augustus Cesar.
5504 || 5498 || 5488 || 4706 || 4000 4 749 || 308 44 41 || 34 1 5|26 The years of this empe-
5505 || 5499 || 5489 |-4707 | 4001 | CXCIV. 750; 309 || 45 || 42| 35| A. D. 1 4|27 ror's reign are counted
5506 || 5500 5490 4708 |4002 2 751 |310|| 46 || 43| 36 2 3|28 from the battle of Activ
5507 || 5501 || 5491 4709 || 4003 || 3 752 || 311 || 47 44 37 3 2|29 um, fought 31 years be-
5508 || 5502 || 5492 || 4710 | 4004 4 |753|312|| 48 45 || 38 4 1 |30 fore the commencement
, 5509 || 5503 || 5493 |4711 4005 || CXCV. 754|313| 49 46 || 39 5] A. D. 1 31, of the Christian era.
5510 || 5504 || 5494 4712 || 4006 2 755|314|| 50 || 47 40|| 6 2 32
5511 5505 || 5495 || 4713 | 4007 3 756|315|| 51 || 48 || 41 7 3 || 33
5512 5506 5496 || 4714 | 4008 4 757|3.16|| 52: 49| 42 8 4|34
5513 5507 || 5497 4715 4009 CXCVI. 758 317 53 50 43 , 9 5|35
5514 5508 || 5498 || 4716 || 4010 2 759 |3|18 || 54 || 51 || 44 10 6 || 36
5515 5509 5499 || 4717 | 4011 3. 760|319| 55 52 45 11 7|37
5516 5510 || 5500 4718 4012 4 761 320|| 56 53 46 12 . 8 || 38
5517 || 5511 5501 || 4719 |4013 || CXCVII. 762|321 || 57| 54 47 13 9 39
5518 5512 5502 || 4720 | 4014 2 763 ||322 || 58 55 || 48 14 10|40
5519 5513 || 5503 |4721 4015 3 764|323 59 || 56 49 15 11 || 41
. 5520 5514 || 5504 || 4722 || 4016 || 4 765 324 60 | 57 50 I6 12|42 Tiberius and 1.
5521 || 5515 5505 || 4723 4017 |CXCVIII '766 |325 61 53 || 51 17 13|43 Augustus, con- 2
5522 || 5516 || 5506 4724 4018 2 767|326|| 62 59| 52 }}| 14|44 jointly. *. 3
5523 55.17 | 5507 || 4725 | 4019 3 || 768|327 63 60 53 19 15|| 4 Tiberius reigns alone af.
5524 5518 5508 4726 4020 4 769 || 328 64 61 54 20 16|| 5 ter the death of Augus-
5525 5519 5509 || 4727 | 4021 CXCIX. 770 329 || 65|| 62| 55 21. 17| 6 tus. This emperor reign-
5526 || 5520 || 5510 || 4728 4022 2 771 |330 | 66 63 56 22 18| 7 ed twenty-two and a half
5527 5521 55] 1 || 4729 |4023 3 772|331 || 67 || 64] 57 23| 19| 8 years after the death of
5528 5522 || 5512 || 4730 | 4024 4 773 332 | 68 || 65|| 58 24 20|- 9 his predecessor; and three
5529 |5523 5513 || 4731 4025 CC. 774|| 333 69 | 66 59 25 21 10 years conjointly with him;
5530 5524 |5514 || 4732 |4026 || 2 775 334|| 70 | 67 60 26 22| 11 making in the whole twen-
5531 5525 || 5515 4733 |4027 3 776||335 | 71 | 68 61 27 23|12 ty:five and a half years;
5532 || 5526 5516 || 4734 - 4028 4 777|336|| 72| 69| 62 28 24|13 which appears to be the
5533 5527 55.17 || 4735 | 4029 CCI, 778 |337 | 73 || 70 63 29 25|14 computation followed by
5534 5528 || 5518 || 4736 |4030 2. 779 |338|| 74 || 7 || 64 30 26||15 St. Luke, ch. iii. 1. who
5535 | 5529 || 5519 || 4737 | 4031 3 780 339| 75 | 72 65 31 . 27 | 16 dates from the time in
5536 || 5530 5520 || 4738 |4032 4 781 || 340 76 | 73 | 66 32 28 17 which Tiberius was asso-
5537 || 5531 5521 |4739 |4033 CCII. 782|341 77| 74| 67 33 29 18 ciated in the empire with
5538 5532 5522 4740 4034 2 783 || 342 78 75 | 68 34 30|19 Augustus.’
5539 5533 5523 4741 |4035 3 784 || 343| 79: 76 69 *35 31 20
5540 || 5534 || 5524 4742 |-1036 4 785 344 80 || 77 70 36. 32 21
5541 5535 5525 |4743 4037 CCIII. 786||345 || 31|| 78 71 37 33 22
5542 || 5536 5526 4744 4038 2 787 || 346 82 79 72 38 34 23
5543 || 5537 5527 || 4745 4039 3 788 347 83 80| 73 39 35 | 24
5544 5538 || 5528 |4746 |4040 4 789 || 348 || 84 || 8 || 74 40 36||25 .
5545 || 5539 5529 |4747 |4041 CCIV. 790 349 || 85 82) 75 4} 37| 1 Caligula Cesar.
5546 |5540 5530 4748 || 4042 2 791 || 350 86 83 76 42 38 2
5547 || 5541 5531 |4749 4043 3 792 351 87.| 84 77 43 39 || 3
5548 || 5542 5532 4750 || 4t,44 4 793 352 88 || 85 78 44 40 4
5549 |5543 |5533 || 4751 | 4045 CCV. 794 |353 | 89 86 || 79 45 41 || 1 Claudius Cesar.
5550 |5544 5534 4752 4046 2. 795 |354 90 87 80 46 ſ : 42| 2
5551 |5545 5535 4753 4947 3 Ç 796||355 91 88 81 47 43 || 3 .
5552 5546 5536 4754 4048 4 797 356 92 | 89 82 48 44 4
5553 |5547 || 5537 || 4755 | 4049 CCVI. 798 || 357 93 90 83 | . 49 45 5
5554 5548 5538 4756 4050 2 799 || 358 94| 91 8.4 50| 46 | 6
5555. 5549 |5539 4757 |4051 3 800 359 || 95 || 92 || 85 51 47| 7
5556 || 5550 5540 4758 4052 4 801 || 360 96 || 93 || 86 52 48: 8
5557 || 5551 |5541 4759 |4053 CCVII. 802 || 361 97 94 | 87| - 53 49 || 9
5558 5552 |5542 |4760 | 4054 2 803|362 98 || 95| 88 54 50 10
5559 || 5553 5543 4761 |4055 3 804 || 363 99 || 96 | 89 55 51 11
5560 5554 |5544 || 4762 |4056 4 805 || 364 100. 97.| 90 56 52 12
5561 5555 5545 4763 |4057 | CCVIII. |806||365 | 101 || 98 || 91 • 57 53 13
5562 5556 |5546 4764 |4058 2 807 || 366 102 || 99 || 92 58 54 1 JVero Cesar.
5563 5557 |5547 4765 |4059 3 808 367 || ()3 100 93 59 55 2
5564 5558 |5548 4766 |4060 4 809 || 368 104 || 101 || 94 60 56 3
5565 5559 |5549 4767 |4061 CCIX. 810 || 369 || 105 102 || 95 61 57 4
N. B. The Roman numerals in the column containing the era of the Olympiads, do not mean that the respective Olympiads
were completed in the years of the different epochs with which they are collateral, or, in other words, that so many times four
ears had then elapsed since the institu.ion of the Olympic games; but they serve to point out the years in which the respective
&ºi, commenced. *
*** The reader will note that the dates of the different eras, &c, are designed to corespond by reading across both pages:
the column containing the vulgar era of Christ's nativity found on this page, agreeing in chronology with all other dates in
this table. e -
834
Table of remarkable Eras, TABLE I. and Chronological Facts.

& Hº: |
HIGH #| p 3 º' ºf 5 ă tr;
GOVERNORS , KINGS GovāRNORS 3| # |##| #|g #| # §
- : PRIESTS 3 E. g. 3.}|92, tº #: E § |}
of the of the - of 3.3 2 ºr s ſº - 3. *. y Cº. :
* of the # g| = |*š.[Fă ă E| # 5 :-
'JEWS. PARTHIANS. SYRIA. 3' 3. tº ºb g| 3 º' & 3.
f - J EWS. #| 3 |##| #| 5 || 3 *:
35 Herod the Grt. 32 Phraates IV.- w 528 15 12| 4 || C. Apr. 1 4
36 33 This monarch | Varus. Matthias. 529 |*16 || 13 || 5 || BA | Mar. 21 15
37 |34 commenced his 1 Joazar. 530, 17|*14|| 6 || G |Apr. 9 26
1 Archelaus, this 35 reign thirty-se- 2. ' 531 18 15| 7 || F | Mar. 29 7
2 king was ba- 36 ven years be- 3 532|*19| 16 || 8 || E | Apr. 17 18
3 nished A. D.' 37 fore the Chris- - 4 1 || 1 |*17 | | 9 || DC 5 29
4, 6, after which 38 tian era. - 5 2|+ 2 18 10 || B | Mar. 25 II
5 Judea became|39 * 6 3| 3 |*19| 11 | A Apr. 13 22
6 a Roman pro-|40 7 4|| 4 || 1 | 12 G 2 3
7 vince. 41 8 5|* 5 || 2 | 13| FE |Mar. 22 14
8 142 Saturninus I. 9 6|| 6 |* 3| 14||D Apr. 10 25
1 Coponius, go- |43 |Quirinius or . Eleazar, Jesus. 7| 7 || 4 || 15 C | Mar. 30 6
2 vernor or pro-|44. Cyrenius. Joazar, 1 year. 8|* 8 || 5 || 16 || B., |Apr. 18 17
3 curator of the 45 - 2. Ananus, or | 9 || 9 |* 6 17|AG 7 28
4 Jews. ' 46 - 3 Annas. 10 10 || 7 | 18 F | Mar. 27 9
1 JMarius Ambi- 47 4 11|*11 |* 8| 19| E |Apr. 15 20
2 vius. t 48 1 Silanus. 5 12| 12 || 9 || 20 | D 4| 1.
3 49 2 - 6 13|*13 || 10 || 21 CB Mar, 24 12
1 Annius Rufus. 1 Phraataces. 3 7 14|| 14|*11 22 A Apr. 12| 23
2 1 Orodes II. 4. 8 15 15 | 12 || 23 G I 4
I Valerius Gra- 1 Vononus I. 5 9 16|*16 13 || 24 F | Mar. 21 15
2 £ws. 2 6 10 17| 17|*14, 25 | ED Apr. 9 26
3 3 1 Piso. 11 : 18 18 15 26 || C | Mar. 29 .7
4 1 Artabanus III. 2 12 19|*19| 16 27| B |Apr. 17. 18
5 2 He was dethro-1 1 Saturninus 13 20 1 |*|| 7 || 28 A 5 29
6 3 ned by Tirida. 2 II. 4 • 21 |* 2 | 18 || 1 |GF| Mar. 25 11
7 4 tes, A. D. 36, 3 - 15 22| 3 |*19| 2 | E Apr. 13 22
3 5 who reigned in 1 Pomponius 16 23| 4 || 1 || 3 || D 2 3
9 6 his stead. Ar- || 2 Flaccus. Ismael. 24 |* 5 || 2 || 4 || C | Mar. 22 ... 14
à0 7 tabanus was re- || 3 1 Eleazar. 25|| 6 |* 3 || 5 || BA | Apr. 10 25
11 8 stored in the-l 4 2 Simon. 26 || 7 || 4 || 6 || G | Mar. 30 6
1 Pontius Pilate. 9 same year, and 5 3 Caiaphas is 27|* 8 || 5 || 7 || F | Apr. 18 17
2 10 Tiridates ban- || 6 4 high priest 28 || 9 |* 6 || 8 || E 7 28
3 * ll ished. 7 5 9 years. 29||10|| 7 || 9 || DC Mar. 27 9
4 12 . 8 6 30|*11 |* 8 10| B | Apr. 15 Apr. 17|20
5 13 9 7 31 | 12 || 9 || || 1 | A 4 9 || 1
6 14 10 8 32|*13 || 10 || 12 || G 'Mar. 24 Mar. 25 | 12
7 15 11 9 33| 14|*11 || 13|FE, Apr. 12 Apr. 13|23
8 I6 Jonathan. 34 15 12 || 14 | D 1 5 4
9 17. 1 Lucius Wi- 1 Theophilus. 35|*16 || 13 | 15|C | Mar. 21 Mar. 28 15
10 18 - 2 tellius. 2 36|| 17|*14| 16| B Apr. 9 Apr. 10|26
11 19 3 3 37 18 || 15 || || 7 || AG; Mar. 29 1 || 7
12 20 4. " 4 38|*19| 16 18 F |Apr. 17 21 18
1 JMarcellus. 21 1 Turpilianus. 5 39 || 1 |*17 19 | E 5 6|29
2 22 2 Elioneus. 40|* 2 | 18 || 20 D | Mar. 25 || Mar. 29 || 11
3 23 3 1 Simon. 41 || 3 |*19| 21 CB | Apr. 13 Apr. 17|22
4 24 1 Vibius Mar- 2 Cantharūs. 42|| 4 || 1 || 22 A 2 9 3
5 25 2 sus. I Jonathan. 43 |* 5 || 2 || 23 G | Mar. 22 Mar. 25 14
6 1 Wardanus a short 3 2 44|| 6 |* 3| 24 F | Apr. 10 Apr. 14|25
1 Cuspius Fadus. 2 time. Gotarzus 1, Longinus. 3 45 || 7 || 4 || 25 | EI) W. 30 5 || 6
2 3 a short time. 2 : 1 Ananias. 46 |* 8 || 5 || 26 C ||Apr. 18 25 || 17
1 Tiberius Alea’- 4 Vardanus restor. 3 2 47 | 9 |* 6 || 27 | B 7 10 |28
2 ander. 1 Gotarzus restor. 4 3 48 10 || 7 || 28 A | Mar. 27 2 9
1 Ventidius Cu- 2 5 4 49|*11 |* 8 || 1 |GF|Apr. 15 21 20
2 manus. 3 6 5 50 | 12 || 9 || 2 | E | 4 6 || 1
3 1 Vononus II. a 7 6 51 |*13 || 10 || 3 || D | Mar. 24 Mar. 29 || 12
4 2 few months. 1 Caius Numi- 7 52| 14|*11 || 4 || C ||Apr. 12 Apr. 18|23
3 Wologesus. 2 dius Quad-| 8 53 15 | 12 || 5 || BA 1 | 2 || 4
1 Claudiws Felia. | 4 3 ratus. 9 54|*16 || 13 || 6 || G | Mar. 21 Mar. 25 | 15
2 5 4 10 55 17|*14 || 7 || F | Apr. 9 |Apr. 1426
3 6 5 I Ismael. 56 18 || 15 || 8 || E | Mar. 29 Mar. 30 || 7
• 4 7 | 6 2 57|*19| 16 || 9 || DC ||Apr. 17|Apr. 18|18
5 8 7 3 58 || 1 || #17 | 10 || B | . * 5 10 |29
N. B. The asterisks in the column containing the Golden Number, or Grecian cycle of nineteen years, and also in that of the
Jewish lunar cycle, denote, that the year of the respective cycles to which they are prefixed, are embolismic, or leap years, i. e.
contain thirteen instead of twelve months.
835
iº,
Table of remarkable Eras
and Chronological Facts.
TABLE [.
* Eſ. !-4 !-4
É. 2.8 s 5 s: tº § ;|, . º º º *;
#3, #|..}}|...} | {3| 3 |##|g|##| || || s= | #3
** >| 4 m ^ 3 e 60 -º * ; : 2, T ~ 9, , º, is tº st
#########|##|###| # *ālāśāl; ###| 33 || #5 ROMAN
Făg *ś: *:: ##|#3; #3 # ##|#9|| || #| ## ## EMPEIR.O.R.S.
##| ##| ##| #| ##| 3 |##| 3 |##| #| | | g | #:
##| || #| = | #| | | #| #| | | #| # 5;
5566 || 5560 || 5550 |4768 4062 | CCIX. 2 811 |370|106 || 103 || 96 A. D. 62|A. D. 58 || 5 JNero Cesar.
5567 || 5561 || 5551 4769 |4063 3 812|37 || 107 || 104 || 97 63 59 || 6
5568 || 5562 5552 47.70 | 4064 4 813 ||372|108 || 105 || 98 64 60 7
5569 5563 5553 |4771 |4065 CCX. 814|373 109|106| 99 65 61 | 8
5570 5564 -5554 || 4772 | 4066 2 815 || 374 110 || 107 || 100 66 62 | 9
55.71 5565 5555 || 4773 4067 3 816 |375 111 || 108 || 101 67 63 10
5572 | 5566 || 5556 || 4774 4068 4 817 ||376 || 112 || 109 || 102 68 64 || 11
5573 || 5567 5557 4775 |4069 CCXI. |818 |377|113||110 || 103 69 65 12
5574 5568 5558 4776 |4070 2 819 || 378 || 114 || 111 || 104 70 66 13
5575 5569 || 5559 || 4777 |'4071 3 820 |379 || 115||112 || 105 71 67|14 s
5576 || 5570 || 5560 4778 || 4072 4 821 |380 || 116 113 || 106 72 68 || 1 Galba, 9 months.
5577 5571 5561 |4779 |4073 || CCXII. |822|381 117|114|107 73 69] 1 Otho, 90 days.
5578 5572 5562 |4780 4074 2 823| 382 118 115 || 108 74 70] 2 Vitellius, eight months.
5579 5573 5563 4781 | 4075 3 824 || 383 || 1 |9| 116 || 109 75 71 -
5580 5574 5564 |4782 |4076 4 825 |384|120. 117 110 76 72| 4 Pespasian, ten years,
5581 |5575 5565 |4783 4077 | CCXIII. 826 |385| 121 118 111 77 73| 5 nearly.
6582 5576 || 5566 |4784 |4078 2 827 386 || 1:22| 119 112 78 74 || 6
5583 |5577 |5567 |4785 |4079 3 828 387 | 123| 120 || 113 79 75 7 #
5584 5578 || 5568 || 4786 | 4080 4 829|388 124|121||114 80 76 || 8
5585 5579 5569 || 4787 | 4081 | CCXIV. 830|389 || 125 | 122 || 15 8) 77| 9
3586 || 5580 || 5570 4788 || 4082 2 831 || 390 | 126 123 116 82 78 10.
5587 5581 5571 4789 | 4083 3 832 391 || 127 | 124 117 83 79| 1 Titus Cesar.
5588 5582 5572 || 4790 | 4084 4 833| 392 || 128 || 125 || 18 84 80 2
5589 || 5583 5573 4791 | 4085 CCXV. 834 393 |129 126 119 85 81 | 1 Domitian Cesar.
5590 5584 5574 || 4792 | 4086 2 835 394 || 130 | 127 120 86 82] 2
5591 || 5585 5575 4793 || 4087 3 836 || 395 || 131 128 121 87 83 || 8
5592 || 5586 || 5576 4794 | 4088 4 37 || 396 || 132 | 129 122 88 84; 4
5593 || 5587 5577 || 4795 | 4089 || CCXVI. 838 397 133 || 130 123 89 85 5
5594 5588 |5578 || 4796 |4090 2 839| 398 || 134 || 131 124 90 86 || 6
5595 || 5589 |5579 |4797 |4091 3 840 i 399 || 135 | 132 125 91 87 7
5596 || 5590 5580 || 4798 || 4092 4 841 |400||136 133 | 126 92 88 || 8
5597 5591 5581 4799 |,4093 CCXVII. 842 401 || 137 || 134 127 93 89 9
5598 || 5592 5582 4800 | 4094 2 843 402 || 138 135 | 128 94 | . 90 10
5599 || 5593 || 5583 4801 || 4095 3 844 403 || 139 136||129 95 91 11
5600 || 5594 5584 4802. 4096 4 845 404 || 140 | 137 || 130 96 92 || 12
5601 || 5595 5585 j4803 4097 (CCXVIII. 846 |405 || 141 || 138||131 97 93 13
5602 || 5596 || 5586 4804 || 4098 2 | 847 |406 || 142 139 132 98 94 || 14
5603 || 5597 || 5587 4805 || 4099 3 848 || 407 || 143 | 1.40 || 133 99 95 15
5604 || 5598 || 5588 || 4806 || 4100 4 849 |408 144 | 1.41 || 134 100 96 || 1 JWerva,
5605 || 5599 || 5589 || 4807 || 410; CCXIX. 850 | 409 || 145 || 142||135 101 97 2
5606 || 5600 || 5590 || 4808 || 4102 2 851 || 410 | 1.46 || 143 || 136 102 § 1 Trajan reigned 19 years,
5607 || 5601 || 5591 || 4809 || 4103 3 852 || 4 || 1 || 147 | 1.44 || 137 103 § 2 6 months, and 15 days.
5608 || 5602 || 5592 || 4810 4104 4 853 412 148 || 145 || 138 104 100 || 3
TABLE II.
of REMARKABLE ERAS, AND ROMAN CONSULS.
*q o *3 *
g; à | g : ; ; à: ...; £:
... . . .. 5: ! 3, | * g : - ; ; ; ; 2 | 3:
§ F : 3 E. E: * : * >, §§ 3 tº 9, E. *
* g. at B. Tºjº 9, ...: J. S., S ºr & ". 5
3 # | 3 || |###| #3 |Ég é ### T.OMAN GONSU LS.
tº-4 i. ; : 3 B : E. s. 3 || > ; 2;
Eº 5. ;; #.. 5.5 #| # , E.
* | * : §: 5 # 4. 3 : ;3
O © ##| # 3 2 * 8 § 2,
* | *, 3. 3. ' || 3 | #
3999 || 3755 742 746 || 747 || 748 B.C.6 P. Laelius Balbus, and C. Antistius Vetus -
4000 3756 743 747 748 || 749 5 Imp. C. Julius Cesar Octav. 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 Cornelius Lentulus, and #. Calpurnius Piso
4005 |3761 || 748 || 752 | 753 || 754 A.D.1 | Caius Julius Cesar, and M. Emilius Paulus
4006 || 3762 749 753 || 754 || 755 2 P. Vinicius, and P. Alfenius Varus
4007 || 3763 750 | 754 755 756: 3| L. Hºlius Lamia, and M. Servilius
4008 || 3764 751 755 756 757 4| Sex. MElius Catus, and C. Sentius Saturninus
4003 ||3765 752 756 757 || 758 5| L: Valerius Messala Volusus, and Cn. Cornelius Cinna Magnus
4010 3766 || 753 || 757 || 758 759 6 || M. Aemilius Lepidus, and L. Arruntius
4011 |3767 754 753 759 760 7| A. Licinius Nerva Silianus, and Q. Caecilius Metellus Criticus Silanus
4012 || 3768 755 759 || 760 761 8 . M. Furius Camillins, and Sex. Nonius Quintilianus


836
• * *
25 | M. Asinius Agrippa, and Cossus Cornelius Lentulus
- 837
Table of remarkable Eras, TABLE I. and Chronological Facts.
ºil. o ºg t-4
- High ' | #| 9 |##| || || | tr;
GOVERNORS KINGS GOVERNORS 3, # |##| || 3 #| 3. 3.
- º PRIESTS *: 5 || 3 || 9, ſº 92, t-É. 5* . g 5.
of the of the of f th #: 2 ## 2. G. # *. y g g
Ol the > * * | * un º, **
JEWS. PARTHIANS. SYRIA. ă ă (; ;| |##| 3 3.
JEWS. 3 || 3 |# 3. #| 3 || 3 || 3
* s' | * e §. *1 :* -
3
6 Claudius Félia. | 9 Vologesus. 8 Ca. Nu. Qu. | 1 Joseph. 59 |* 2: 18 || 1 || \ | Mar. 25 Mar. 26||11
7 10 " ; 1 Domitius Amanias. 60| 3|*19| 12| G | Apr. 13|Apr. 15|22
8 . , ſ 11 2 Corbulo. Jesus. 61 || 4 || 1 || 13 FE 2 6 || 3
1 Porcius Festus. | 12 3 Jesus. | 62|* 5|| 2 | 14 D Mar. 22|Mar, 29|14
1 Jºllbinus. 13 4 1 Matthias— 63| 6 |* 3| 15 C | Apr. 10|Apr. 11 25
3. 14 5 2 He is slain 64| 7 || 4 | 16 || B ar. 30 3 || 6
3. 15 1 L. C. Gallus. | 3 in A.D. 70.| 65|* 8 || 5 || 17| AG|Apr. 18 22 || 17
4 16 2 4 at the de- | 66|| 9 |* 6| 18|| F 7 14 i28
1 Gessius Florus. 17 1 Licinius 5 struction of 67 || 10 || 7 || 19 | E | Mar. 27 Mar. 30 9
2, - 18 Mucianus. 6 Jerusalem. 68|*11 * 8| 20 D Apr. 15 Apr. 19|20
19 7 69 || 12| 9 || 21 CB 4 10 || 1
20 70 *13 || 10| 22 || A | Mar. 24 Mar. 26 12
21 71 14|*|| || 23 G | Apr. 12|Apr. 15|23
22 72 | 15 | 12| 24 F 1 7| 4.
28 73|*16| 13| 25 | ED | Mar. 21 || Mar. 22 | 15
|24 74] 17|*14, 26|C Apr. 9 Apr. 11 |26
25 75 18 I5 27 B | Mar. 29 3| 7
26 76|*19| 16| 28 A Apr. 17 23 18
27 77 || 1 |*17| 1 || GF 5 7|29
28 78 |* 2: 18 || 2 | E | Mar. 25 || Mar, 30 11
29 79| 3|*19| 3 | D Apr. 13|Apr. 1922
30 80 || 4 || 1 || 4 || C 2 4 3
SI 81 |* 5| 2 || 5 || BA | Mar. 22|Mar. 26 ||14
1 Artabanus IV. 82| 6 || 3 || 6 || G | Apr. 10|Apr. 15|25
2 83 || 7 || 4 || 7 || F | Mar. 30 || Mar. 31 6.
3 84|* 8 || 5 || 8 || E Apr. 18|Apr. 20 |17
4 85 || 9 |* 6 || 9 || OC 7 11 |28
5 86 || 10 || 7 || 10: B | Mar. 27 3| 9
} 6 | 87|*11 || 8 || 11 | A Apr. 15 16|20
7 88 || 12 || 9 || 12| G 4 8 I
8 89 || “13 10 || 13 || FE | Mar. 24 || Mar. 30 12
9 90|| 14|*11 || 14 D Apr. 12 Apr. 19|23
1 Pacorus II. This 91 | 15 | 12 15| C I 4 4
2 monarch died 92|*16 || 13 | 16 || 3 || Mar. 21 Mar. 27 | 15
3 about A. D. 93| 17|*14|| 17| AG|Apr. 9|Apr. 15|26
4 106, and was 9||18 || 15 18|| F | Mar. 29| Mar. 31 || 7.
5 succeeded by 95|*19| 16 19| E | Apr. 17 Apr. 20 18
6 Chosroes I. 96 || 1 |* 17 | 20 D 5 . 12 29
7 97 | * 2 | 18 21 CB | Mar, 25 | Mar. 27 || ||
8 98 || 3 |*19| 22| A Apr. 13|Apr. 16|32
. 9 99 || 4 || 1 || 23 ( ; 2 8 || 3
10 100) * 5 || 2 || 24 F | Mar. 22 || Mar. 24 || 4
* 11 #| 6|* 3 || 25 | ED Apr. 10 Apr. 12 |:5
TABLE II. continued.
c -q o *q a
#| || 3 || ##| #|sºl ºf
§ | c. 5. 3:3: | dº o of 3 || 5 & ºf 5
s: # 53. ºšš, a . .” & “. . #2,
§: # 3 ||3: ; 33' |# 5 - £3' | #g
#: | 3 || || 3 || 8 || 3 5 || 3:3: 3 s. 5 g; ROMAN CONSU LS.
* : 5. tº ; : 3 * | B. & B | ? ſº c +:
2. # :: 5 § | * * * | 3 | | | E
g| 3 | ##| # 3 | ##| || 3 | " :
ob º * * º *:
4013 ||378. 756 | 160 761 762 A.D.9| Q. Sulpicius Camerinus, and C. Pompeius Sabinus
4014 || 3770 757 761 762 763 10| P. Cornelius Dolabella, and C. Junius Silanus
4015 3771 758 762 763 764 11 || M. AEmilius 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 377; 762 766 || 767 || 768 15| Drusus Cesar, and C. Norbanus Flaccus
4020 || 3776 763 767 768 || 769 16| T. Statilius Sisenna Taurus, and L. Scribonius Libo
4021 3777 764 768 769 770 17| C. Caecilius Rufus, and L. Pomponius Flaccus Graecinus
4022 || 3778 765 769 || 770 771 18| Tiberius Aug. III., 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.
4023 ||3731|| 763 772 773 774 21 | Tiberius Aug. IV., and Drusus Cesar II.
4026 |3782 769 || 773 || 774 || 775 22| Q. Sulpitius Galba, and Q. Haterius Agrippa
; § ; # # ; # § Asinius Pollio, and L. Antistius Vetus
t - * rv. Cornelius f º . Wiselius V
4029 3785 772 | 776 777 778 erv. Cornelius Cethegus, and L. Viselius Varro


- - -
Table qf remarkable Eras, TABLE II. and Romam Consuls.
- -
- - 3 3 - -.
$] £| £; ÉÉ áí.á | — ?
E-=' -E. ETII R . o E - I Ε s. E.
$ 3. I 5 E | E* * * • E* e. s … | * *
35 $$ |§s=| *** 15** <i £#. τιοMAN coNsuls. -
-_ -_ - - - - -
ÉÉ| §; I*;i|ii [Ei]| 3; I 33
£ || 3 | **| 38 | £*| 3 | :
40solsnss || 773 || 777 | 778 || 779 A. d.26] C. Calvisius Sabinus, and Cn. Corn. Lentulus Getulicus
40s1 | snsm | 774 || 778 || 770 || 780 27] M. Licinius Crassus fragi, and L. Calpurnius Piso
4032 1378; I 775 | 779 | 780 I 781 28 | Ap. Junius silamus, and Silius Nerva -
4033 I 3799 I 776 I 780 || 781 I 782 29| L Rubellius Geminus, and C. Fusius or Rufius Geminus
403-11379, I m I 781 I 782 | 783 30 | L. Cassius '%". and M. vumeius
40351 snam || 778 I 782 | 783 I 784 31] Tiberius Aug. V, and AElius sejanus
4036 | 3792 | 779 | 783 I 784 | 785 321 Cn. Domitius Ahenobardus, and M. Furius Camillus Scriboniamus
403, 13793 I 780 I 784 | 785 | 786 33] L. Sulpicius Galba, and L. Com. Sylla Felix
4038 1379-11 781 || 785 || 786 I 787 3.1] Paulus Fabius Persicus, and L. Vitellius
4039 Isna; I 782 I 786 I 787 | 788 35 I C. Cestius Gallus, and M. servilius Nonianus or Moniamus
4040 1379b || 783 I 787 | 788 || 789 36] Sex. Hapinius Allemus, and Q. Plautius
4041 1379; I 784 | 788 || 789 || 790 37] Cn Acerronius Proculus, and Caius Petronius Pontius Nigrinus
4042 1379; I 785 I 789 || 790 || 701 38| M. Aquillius Julianus, and P. Nonius Asprenas
4043 13799 I 786 || 790 I 791 I 792 39] Caius Aug. ll., and L. Apronius Caesianus
4044ls8oo I 787 I 791 I 792 | 798 40] Caius Aug. III., and L. Gellius Poplicola
40-15 | 3801 || 788 I 792 | 793 I 794 411 Caius Aug. IV., and Cn. Sentius saturninus
4046 13802 | 789 || 793 I 794 | 795 42| Tib. Claudius Aug. 11., and Caius Caecina Largus
4047 13803 | 790 I 794 | 795 I 796 431 Tib. Claudius Aug. III., and L. Vitellius II.
4048 1380-11 791 I 795 | 706 || 797 44] L. Quinctius Crispinus II., and Marcus statilius Taurus
4049 13805 I 792 | 795 | 797 | 798 45 I M. Vinicius ll., and Taurus Statilius Corvinus
4050 1380s | 793 || 797 | 798 || 799 46 I P. Valerius Asiaticus II., and M. Junius Silanus
4051 138o, 1 794 | 798 || 799 I 800 47 | Tib. Claud. Aug. IV., and L. Vitellius ill.
4052 138og | 795 | 799 I 80) I 801 48 | Aulus Vitellius, and Q. Vipsanius Publicola
40o3l38oa I 796 I 800 I 801 I 802 49] A. Pompeius Longinus Gallus, and Q. Veranius
4054 13810 I 797 1 801 I 802 I 803 50 I C. Antistius Vetus, and vi. suillius Nervilianus
λέl 3811 I 798 || 802 I 803 | 804 51] Tib. Claudius Aug V., and serv. Corn. Orfitus
405b || 3812] 799 I 803 | 804 I 805 52] Publ. Corn. Sylla Faustus, and Lucius Salvius Otho Titiamus
4057 13813 I 800 1 804 | 805 || 806 53] Decimus Junius Silanus, and Quintus Harerius Antoninus
1058 13814 | 801 || 805 I go6 | 807 54| M. Asinus Marcellus, and Manius Acilius Aviola
4059 | 381, 1 802 I 806 1 807 | 808 55] Nero Aug., and L. Amistius Vetus
4060 13816 | 803 | 807 | 803 | 809 55] Q. Volusius saturninus, and P. Cornelius Scipio
40b1 13817 | 804 I 808 I 809 I 810 57] Nero Aug. II., and L. Calpurnius Piso
4o521}i$ | $it, | jj | bio | gii 58] Nero Aug. III., and Valerius Messala
406., Iiì 806 1 810 || 811 I 812 59] L. Vipstanus Apronianus, and L. Fonteius Capito
40b11s820 1 807 | 811 I 812 || 813 60] Nero Aug. IV., and Cossus Cornelius Lentulus
4065 138211 808 || 812 I 813 | 814 611 C. Cæsonius Paetus, and C. Petronius Turpilianus
40bblsg22] Bog I 813 I 814 | 815 62] P Marius Celsus, and L. Asinius Gallus
406; [8823] 810 || 814 | 815 || 816 63] C. Memmius Regulus, and L. Vergimus Rufus
4068 || 3324 | 811 I 815 I 816 | 817 641 C. Lecamus-Bassus, and M. Licinius Crassus
4069, 3825 I 812 I 815 I 817 | 818 651 A. Licinius Nerva silanus, and M. Vestinius Atticus
4070 Isg2b || 813 I 817 | 818 || 819 68 | C. Lucius Telesimus, and C Suetonius Paulinus
407 i I ss 27 | 814 | 818 l 819 || 820 67 I C. Fonteius Capito II., and C. Julius Rufus
407.21.38.28 || 815 I 819 I 820 I 821 68 I C. Silius ltalicus, and M. Galerius Trachalus -
40731.3829 || 816 I 820 I 821 I 822 69] Serv. Sulpicius Galba Aug. II., and T. Vinius Rufinus -
4074.38.30 I 817 1 821- I 822 I 823 no | Titus II. Wę Aug. II., and Titus Cesar
4075, 38:31 | 818 || 822 I 823 I 824 71| Flav. Vespasianus Aug. III., and M. Cocceius Nerva
407b | ossa I 819 I 823 I 324 | 825 72] Vespasianus Aug. IV., and Titus Cesar II.
407713833 I 82.) I 824 | 825 I 826 73] Domitianus Cesar II., and M. Valerius Messalinns
4078 1383-11 821 I 825 I 828 || 827 74] Vespasianus Aug. V., and Titus Cesar III.
4079 || 3835 1 822 I 826 I 827 | 828 75] Vespasianus Aug. VI, and Titus Cesar IV.
408ul 383; I 823 I 827 I 828 || 829 76] Vespasianus Aug. VII., and Titus Cesar V.
4081 | 3837 | 824 1 828 || 829 || 830 … Vespasianus Aug. VIII., and Titus Cesar vi.
40821.38.38 I 825 I 829 || 830 || 831 78] L. Ceionius Commodus, and Decimus Novius Priscus
4083 13839 || 826 I 8.80 || 831 | 832 79] Vespasianus Aug. IX., and Titus Cesar VII.
40841.38-4o I 827 | 831 | 832 I 833 80] Titus Aug. VIII., and pomitianus Cesar VII.
4085 l 38-411 828 || 832 1 833 I 834 81] Lucius Flavius silva Nonius Bassus, and Asinius Pollio Verrucos-
4086. 38-42 I 829 I 833 I 834 I 835 82] Doinitianus Aug. VIII., and T. Flavius Sabinus
4087, 3843 I 830 || 834 I 835 I 836 83] Domitianus Aug. IX., and Q. Petilius Rufus II.
4088 138 111 831 | 835 I 836 | 837 841 Domitianus Aug. X., and Sabinus
4089 || 384; I 832 1 836 | 337 | 838 85] l)omtianus Aug. xl., and T. Aurelius Fulvus or Fulvius
409013845 I 833 I 837 | 838 || 830 85] Domitiamus Aug. XII., and Ser. Corn. Dolabella Metellianus
4091 | 3847 | 834 | 838 || 839 I 840 871 Domitiamus Aug XIII., and A. Volusius Saturninus
4092l3848 1 835 I 839 I 840 || 841 88] Domitianus Aug. XlV., and L. Minucius Rufus
409.31.38-49 1 836 | 840 || 841 I 842 89] T. Aurelius Fulvus II., and A. Sempronius Attratinus
40941.385n| 837 | 841 || 842 || 843 901 Domitiamus Aug. XV., and M Cocceius Nerva II.
4005, 3851 l 338 || 842 1 843 || 844 91 \1 Ulpius Trajanus, and M. Acilius Glabrio
409b 13852 1 839 I 843 1 , 44 I 845 92] Domitianus Aug. XVI., and Q. Volusius Saturninus
4007-13853 I 840 I 844 I 845 I 846 93] Pompeius Collego, and Cornelius Priscus
4098l 3854l 841 I 845 I 846 I 847 94] L. Nonius Torquat, Asprenas, and T. Sex. Magius Lateramus
400.11.3855 I 842 I 846 I 847 1 848 95] Domitianus Aug. XVII, and T. Flavius Clemens
410.) 13856 I 843 I 847 1 848 1 849 96] C. Antistius Vetus, and C. Manlius Valens
41011.3857 | 844 1 848 || 849 || 850 97] Nerva Aug. III., and L. Verginius Rufus III.
41021.3858 || 845 I 849 || 850 || 851 98] Nerva Aug. IV., and M. Ulpius Trajanus Cesar II
4103, 3859 I 846 1 850 || 851 l 852 99] A. Cornelius Palma, and C. Sosius Senecio
11011:3880 || 847 | 851 I 852 || 853 10n1 Trajanus Ang. III., and M. Corm Fronto III.
I.




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. s
D. *
7. P. Corn. Lent. Scipio and A. Qu. Crisp. Valerianus, July 1.
8. Lucius Apronius and Aul. Vibius Habitus, July 1.
9. M. Papius Mutilus and Q. Poppaeus Secundus, July 1.
10. Serv. Corn. Lent. Maluginensis, July 1. -
11. L. Cass. Longinus, July 1.
12. L. Visellius Varro, July 1.
16. P. Pomponius Graecinus, July 1. -
18. L. Leius Tubero and C. Rubellius Blandus. -
22. M. Cocc. Nerva and C. Vibius Rufinus. -
23. Q. Jun. Blaesus succeeded to Pollio, July 1. - -
26. Q. Marcius Barea and T. Rustius Nummus Gallus, July 1. - - *
29. Aulus Plautius and L. Nonius Asprenas, July 1.
30.’C. Cassius Longinus and L. Naevius Surdinus, July 1. .
31. Faust. Corn. Sylla and Sex. Tidius or Sextidius Catull. May 9. ; L. Fulcinius Trio, July 1. ; Pub. Memmius
Regulus, October 1.
32. A. Witellius succeeded to M. Furius Camillus Scribonianus, July 1.
33. L. Salvius succeeded to Galba, July 1.
37. C. Caligula Imp. and Tiber. Claudius, July 1. º *
39. M. Tranquinus succeeded to Caius, Feb. 1. ; Cn. Domitius Corbulo, July 1.; Domitianus Africanus, or Afer.
August 11. - v *
† Q. Pomponius Secundus succeeded Caius, January 7.
44. Manius AEmilius Lepidus succeeded Crispinus II.
46. Welleius Rufus and Ostorius Scapula. • .
48. L. Vitellius, July 1. - - ſº *
49. L. Memmius Pollio and Q. Allius Maximus, May 1.
51. C. Minutius Fundanus and C. Wettennius Severus, July 1 ; Titus Flavius Vespasianus, Nov. 1.
62. L. Annaeus Seneca and Trebellius Maximus, July 1. -
65. Anicius Cerealis succeeded Westinius, July 1.
69. Salvius Otho Aug. and L. Salv. Otho Titianus, Jan. 15.; L. Verginius Rufus and Vopiscus Pompeius Silvanus,
March 1. ; Titus Arrius Antoninus and O. Marius Celsus II. May 1 ; C. Fabius Valens and Aulus Alienus Caecina,
Sept. 1.; Rocius Regulus succeeded Caecina Oct. 31. : Cn. Caecilius Simplex and C. Quintius Allicus, Nov. 1.
70. M. Licinius Mutianus and Publius Valerius Asiaticus, July 1.5 L. Annius Bassus and C. Caecina Patus, Nov. 1.
71. Flav. Domitianus Cesar I. and Cn, Paedius Castus, March 1.
74. Domitianus Cesar III, succeeded Titus, July 1.
75. Domitianus Cesar IV. and M. Licinius Mutianus III. July 1.
76. Domitianus Cesar V. and T. Plautius Silvanus II. July 1.
77. Domitianus Cesar VI. and Cn. Jul. Agricola.
79. M. Titius Frugi and Witius Vinius or Vinidianus Julianus, July 1.
83. C. Valer. Messalinus succeeded Ruſus.
94. L. Serg. Paullus succeeded Lateranus.
97. Cornelius Tacitus succeeded Ruſus.
TAIBLE III.
CHRONoLogy of REMARKABLE Events, ExtENDING FROM A. M. 3999 To A. D. 100.
A. M. A.U.C. B. C.
3999 || 748 6+Tiberius (afterward emperor) is invested by Augustus with the tribunitian power for five
years; and soon after he retires to Rhodes.
Miraculous conception of John Baptist.
4000 749 5 Caius Cesar, son of the emperor, the first who had the title of Princeps Juventutis, Prince of
the Youth. He was at this time fifteen years of age. -
Miraculous conception of Jesus Christ,
Birth of John Baptist.
4001 || 750 4 Jesus Christ, the Son of God, born of the Virgin Mary, at Bethlehem in Judea.
wº men from the East, being guided by a star, come and worship the new-born King of the
€WS.
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 order to destroy Jesus Christ, who was provi-
dentially carried into Egypt before this cruel edict was put into execution.
4002 || 75]
3
4003 || 752 2 Death of Herod the Great, in the 37th year of his reign. He is succeeded by his son Archelaus.
D Death of Malthace, mother of Archelaus, king of Judea.
A. D.
4006 || 755 2 Death of Lucius, one of the sons of Augustus. * .
4007 || 756 3 || 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 displeased, agd
publicly forbids 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.
4008 || 757 4 Tiberius returns from Rhodes to Rome, and is adopted by Augustus.
Tiberius receives again the tribunitian power.
830
A. M.
.4008
4009
4010
4011
4012
4013
4014
4015
4016
4017 F
4018
4019
4020
4021
4022
4023
4024
*
A.U.C.
757.
758
759
760
761
762.
763
764
765
766
767 |
768
770
771
772
773
10
I1
12
13
14
15
16
17
18
19
20
TABLE III. Continued.
Cinna, grandson to Pompey, is charged with being the chief of a conspiracy against the empe,
ror, and afterward 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, Germans, who
had revolted from the Romans. -
Augustus, that he might raise a tax in Italy, accepts of the proconsular power.
Tiberius extends his conquests to the Elbe, upon which the Germans sue for peace, which is
granted them. - e
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 pro-
vince, 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. * • .
Ovid 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 Armi-
nius, chief of the revolted Germans. t
Tiberius marches against the Germans; and in the course of this and the following year, re-
duced 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
in the empire, both in the civil and military government, August 28.
Imperial edict against diviners and astrologers.
Aºi. 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 assembled 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, Sep. 22; or when, on the 27th of November following, he was declared trium-
vir with j; JAntony, and JEmilius Lepidus. The third epoch is the third of September,
A. U C. 723, and the 15th of the Julian era, that is to say, on the day of the battle of Ac-
tium. The fourth epoch is the following year, when, after the death of Antony and Cleo-
É. he entered triumphantly into Alexandria, the 29th of August, or the first day of the
.gyptian year. Thus Kºº. according to the first epoch, reigned fifty-eight years, five
months and four days. This is the epoch which Josephus appears to have followed. Ac-
cording to the second epoch, Augustus reigned fifty-five years, ten months, and twenty-eight
days, if we reckon from the time in which he was first made consul; or fifty-five years,
eight months, and twenty-two days, from his becoming one of the triumviri. It 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 battle of Actium, from which time he lived and
reigned forty-four years, all but thirteen days. .* *
Tiberius JNero 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.
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. - *
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.
tº
| The Angrivarians submit to the Romans.
Expedition of Germanicus against the Cattans and JMarsians, who immediately submit.
cºrney of Drusus Libo against Tiberius discovered; upon which the conspirator kills him:
Self.
Triumph of Germanicus over the Cheruscans, the Cattans, the Angrivarians, and other mas
tions 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.
About this time Rhascupolis, called also Rhascoporis, and Rhescuporis, king of Thrace, is dg:
prived of his kingdom, and banished. º
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 provinces.
Veranius is made governor of the former, and Q. Servaeus of the latter.
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.
Death of Sallust, the emperor's minister. He was grandson of a sister of Sallust the historian.
840 -
A. M. A.U.C
4025 774
4026 775
4027 776
4028 777
4030 779
4031 780
4032 781
4033 782
4034 783
4035 784
4036 785
4037 786
4038 787
4039 788
4040 789
4041 790
4042 791
4043 792
40 #4 793
4045 794
4046 795
4047 796
4048 797
4049 798
4050 799
40.51 800
Wor,. I.
. A. D.
21
22
23
24
26
27
28
29
30
31
37
38
39
41
42
43
45
46
47
TABLE III. Continued.
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. tº
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 offi e he held for ten years.
In the fifteenth year of the principality of Tiberius Cesar, which was the twelfth of his mo-
narchy. 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 Roune, which consumed all the quarter of Mount Celius.
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 resurrection 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. s
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 ot
Stephen.
An º: sends Philip to baptize the Ethiopian eunuch.
*
| Galba, afterward emperor, is consul,this year.
Death of DRUsus, son of Germanicus.
Conversion of SAUL of Tarsus, afterward called PAUL.
The number of the followers of Christ greatly increase.
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.Wero Cesar, on the 16th or 26th of March, in the seventy-eighth year of his
age, after having reigned 22 years, 6 inonths, and 26 days, if we reckon from the death of
Augustus; and 25 years, 6 months, and 15 days, from the time when he was first associated
in the empire with Augustus. He is succeeded 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.
P'espasian, afterward emperor, was a dile in this year, i. e. a magistrate, who had the care 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 ChrisTIANs at Antioch.
Claudius * 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. -
James, the brother of John, put to death by Herod.
An eclipse of the sun on the birth-day 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 Ågabus, rages in Judea, Acts xi. 27, 28.
A. Sºlº, half brother to Drusus, son of Tiberius, conspires against the emperor, and is
8ſalShe O. #
Thrace which had hitherto its own king, is made a Roman province.
About this time a new island makes its appearance in the Egean Sea. It is named Therasia
by Seneca. -
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 JFolic digamma, which answers to our v' and the Antisigma, which answers to a p and
an 8 joined together.
Many of the greatestmen in Rome, are put to death by Claudius, to gratify the revenge and covet-
ousness of Messalina, his wife. 1.
(106) 841
r
A. M.
4051
4052.
4057
4058
4059
4061 .
4062
4063
4064
4065
4066
4067
4068
4069
4070
4071
A.U.C.
80]
802
803
804
806
807
808
810
811
813
814
815
816
817
818
819
820
800
812 .
A. D.
47
48.
49
51
52
53
54
57
'58
59
60
61
62
63
64
66
67
50.
*
* .sº TABLE III. Continued.
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 JMaese. - -
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.
Herod Agrippa, king of the Jews, eaten up of worms; Acts xii. 23.
Seneca recalled from banishment, and made preceptor to Agrippa's son.
Cologne founded by Agrippina. . -
The Catti defeated by Pomponius.
Great dearth in the Roman empire.
The Britone making incursions into the Roman settlements, are vanquished by P. Ostorius
Scapula. - º
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.
Nero's marriage with Octavia.
Claudius Felix made governor of Judea in the room of Ventidius Cumanus.
Caius Tiberius Claudius Nero Cesar, the Roman emperor, poisoned by the empress Agrippine,
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 Azisus, king of the Emasenians.
Britannicus, son of Claudius Cesar by Messalina, poisoned by the emperor his brother.
War of the Romans against the Parthians. -
Apollos, an eloquent man, and mighty in the Scriptures, preaches at Corinth, Acts xviii. 24.
Artaxata, the capital of Armenia, burnt by Corbulo. -
Tigranocerta taken by Corbulo. º
Armenia totally subdued by Corbulo, and given by Nero to Tigranes, great grandson to Ar-
chelaus, 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.
The pantômimes recalled by Nero. -
Appearance of a comet, at which the vulgar are greatly alarmed.
The city of Puteoli, or Pozzuola, obtains from Nero the title of August or Imperial Colony.
The Britons form a league to recover their independence. They take advantage of the absence
of Suetonius Paulinus, their governor, to take up arms against the Romans.
Boadicea, 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 Israel, the son of Phabius.
Death of JMark 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. . 4.
JAulus Persius Flaccus, the poet, dies in the thirtieth year of his age.
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 considerable damage to
Herculaneum.
A. 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 pinnacle of the
temple, and stoned : and a fuller striking him on the head, with a club, kills him.
The emperor sends two centurions up the Nile, in order to explore its source; but the centu-
rions #. in their expedition, being stopped by the cataracts and marshy grounds.
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. s
Campania wasted by an epidemical sickness, and great tempests.
Great fire at Lyons, which nearly consumed the whole city. Nero made the inhabitants of this
city a present of four millions of sesterces, (about thirty-two thousand pounds,) towards re-
pairing 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 commence-
ment of the Jewish war. It took place, according to Josephus, on the sirteenth day of the
month Artemisius, which according to Scaliger's calculation, corresponds to our Jºſay.
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 Caestius Gallus.
The Christians leave Jerusalem, and fly to Pella, in Caelosyria.
Vespasian invades Judea with an army of 60,000 men, and carries fire and sword wherever
he goes; immense numbers of the Jews are slain in the various sieges.
St. Peter and St. Paul put to death about this time.
* taken by the Romans after a siege of forty-six days,
4072
4073
4074
4375
40.76
4077
4078
4079
4080
4081
4082
4083
4084
4085
4087
4088
4089
. A.U.C.
820
821
822
823
826
827
828
829
830
831
832
833
836
837
838
834 .
A.D.
67
68
69
70
71
72
73
74
75
80
81
83
84
TABLE III. Continued.
Japha taken by the Romans. - s
Eleven thousand six hundred Samaritans, that had assembled on the top of Mount Geriziip;
slain by order of Vespasian. -
Joppa taken and destroyed by the Romans.
. Tarichae taken by the Romans, and nearly 40,000 persons, who had taken refuge in it, slain. :
Death of Corbulo.
Dreadful calanities in Jerusalem, occasioned by the zealots, who divide themselves into two
different parties, and murder one another by thousands, committin 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 Vitellius 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. •. --- º
Engagement in an island in the Po, betwixt the troops of Otho and Vitellius, wherein the lat-
ter have the advantage. • * * * * * * * *
Battle of, Bedriacum, in which Otho's army is defeated ; upon which Otho kills himself, 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 Blaesus poisoned by order of Vitellius. g
Vespasian acknowledged emperor by a great part of Italy, and all the western provinces.
The capitol besieged and taken by Vitellius's soldiers.
The temple of Jupiter Capitolinus destroyed by fire. *
Vitellius is killed, after a reign of eight months and a few days, and Vespasian succeeds him
in the empire. 4,
The tº. under Civilis, revolt from the Romans, over whom they obtain two great
victories. - -
Vespasian orders the capitol to be rebuilt, the first stone of which was laid on the 21st 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. Josephus reckons
that not less than eleven hundred thousand persons perished in this siege, by fire, sword, mi-
sery, and famine. 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
Jifty seven thousand six hundred and sixty men. The number of prisoners during the war,
according to the same historian, amounted to ninety-seven thousand! See on Matt. xxiv. 31.
Magnificent triumph of Vespasian for his victories over the Jews. e
Peace being re-established in the world, the temple of Janus is shut. This is the sixth time of
its being shut, according to Ørosius.
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 the
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 belonging to the
temple of Jerusalem, and a great number of the finest performances of the best painters and
sculptors.
Nººn, erected by his order at the entrance of the golden palace, is dedicated to
Apollo, or the sun, by Vespasian.
Three cities in the island of Cyprus, destroyed by an earthquake.
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 suc-
ceeded 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 mountain, 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 long rebuilt. g
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. - sº
Sabinus is made colleague with Domitian in the consulate; his praenomen 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 tri-
umph are decreed the victor. -
The fleet of Agricola sailed around Great Britain: before this circumnavigation 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 ºr were said to
be born for empire he destroyed.
• 843
4092
4093
... 4094
4095 ||
4096
4097
4098
4099
4100
4101
4102
.4103
4104
841
842
843
844
845
846
847
*
849
850
851
852
853
, 90
94
•
88
89
91
93
95
96
97
98
99
Institution of the Capitoline game.’.
TABLE III, concluded.
Philosophers banished from Romé by Domitian. * - ; . . . . . . .
The Nasamonians revolt from the Romans, but are subdued by Flaccusº, . . ** #;" º
Fulvius is made colleague with the emperor this year in the consulate is his präenomen, is not
known. . This Fulvius is supposed to be either T. Aurelius Fulvius, or Fulvius, the grand-
father of the emperor Titus ºftoninus. . - ºf; , \ . .
**.
• j .
e Dacian war began this year according to Eusebius. -
ie Dacians enter the Roman provinces, and make great depredations : but are at last com-
º pletely 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 Romé.
The Marcomans, “c. having ãefeated the emperor, the latter makes péâce-with Decebalus, king
of the Dacians, and allows him a yearly pension, which is never demanded. He assumes the
surname of Dacicus. - .
Domitian changes the names of the months of September and October, and calls them German-
icus and Domitianus; which continued only during his life. . .
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. Antoninus, 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 soon 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 fa-
mous 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 afterward 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 con-
sul by subrogation, pronounces his funeral oration.
Trajan, who commanded the army in Lower Germany adopted by Nerva. t;
Nerva dies, January 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,
Tºº who was in Germany when he was proclaimed emperor, enters Rome without the least
Barade, * t -
Adrian, afterward emperor, married to Sabina, daughter of Trajan's nephew.
T; death of St. John the apostle and evangelist, is generally supposed to have happened about
this time, \
END OF VOLUME I.




R44