*SL*#

NOTES
ON 4LL to*
BOOKS of SCRIPTURE*
FOR THE VSE OF THE
PULPIT ANri PRIVATE FAMILIES,
in rotfR VOLtMES*
VOL. Ill*

BY JOSEPH PRIESTLEY, rE. UrF. ft. s. &Cb

SI juxta apostotum Pautttni Christus Dei virtus est)
Deique sapientia, et qui nescit scrtpturas nescit Del
virtutem ejusque sapientiam, ignoratto scriptufarum ig'
noratio Christi est.
•' — —Jerome in Esaiam*

NORTHUMBERLAND .¦
PRINTED FOR THE AUTHOR,
By ANDREW KENNEDY, Franklin's Head, qyEES-STRBET.

es—

The INTRODUCTION".

W,

E are now entering on the considera
tion of the moft important and interefting of all hifto-
Kes, that of Jefus Chrift^ from whom, we who be
lieve his divine miffion, and profefs oui-felves to be hik
followers, are denominated christia?is. We cannot,
therefore, give too much attention to the incidents of
his life, and all his dircourfes ; efpecially as he declared
that the words which he fpake were not his own, and
that the Father, who was in him,~periormed the mira
culous works by which his divine miffion Was attefted.
Jefus was a Jew, and the Jewifh or Hebrew nation,
was a people eminently diftinguilhed by Almighty God,
as the medium Of almoft all his communications to
mankind ; all the prophets, except Balaam, having
been of that nation. And the hiftory of Jefus is the
more extraordinary, as the Jews had been without any
prophet, or any perfon pretending to prophecy, about
four hundred years before the appearance of John thc
Baptift,who announced ihe comihg of Jefus as a prophet
greatly fuperior to himfelf ; his own miffion being only
introductory to that of Jefus.
A 2 A*

4 INTRODUCTION.
At the time of the public appearance of Jefus, ths
Jews were in a ftate of fubjeclion to the Romans, not
having the power of life and death, and being governed
by Roman officers, refiding at Csefarea, but who attend
ed at Jerufalem at the -three great feftivftls ; at -which
time there was always a great concourfe of people in
that city.
With refpect to the religious ftate of 'the country,
the Jews were divided into two great feels, the Pha
rifees, and the Saducees ; of whom the .former, which
confifted of me bulk oi the people, ar.d especially the
more religious of them, were firm believers in a refur«
reclion ; whereas the latter, who were An general the
richeft, and alfo the more. profligate, difbelieved that
great article of faith. The Pharifees alfo held many
traditions which had been added to the laws of Mofes,
.and were the foundation of much fuperftition j and an
attention to fuperaumerary- duties derived from thi&
fource, took off from their attention to the moral pre
cepts of the law.
But the moft remarkable circumftance in the .ftate
of the Jewifli nation at the time of Chrift's appearance,
was their expectation of the Meffiah, a perfon announ
ced by ihe prophet Daniel under the character of the
Son of Alan, who was to come in the clouds of heaven,
and to whom God would give a kingdom that ihould
have no end.
It was alfo generally underftood to be foretold that
the Meffiah fliould be cut off, and that his appearance-
was to be feventy weeks (or as the Jews themfelves in
terpret it) four hundred and ninety years, after a:i or
der

INTRODUCTION, $
der (which muft have beep, givea by fome of the kings
of Perfia) to ixftore and rebuild Jerufalem. T,he Jews
TOgft therefore have been fenfible this tim,e was expir
ed about tlie. time of Jefus ; and. in fact, overlooking
what was faid about his being to be cut ojfi which they
Blight think to haye fome figurative meaning., the whole
nation of the Jews., though in a more flouriftiing and
happy ftate under the Romans than under any of their
o^ini princes, fince the Babylonifh captivity, bore with
great impatience their fubjection to foreigners, and
eagerly expeeted the appearance of their Meffiah, who
they thought would refcue them from their fubjec
tion ; and many of them from the prohibition, in the
laws of Mofes (Deut. xvii, i5) to make themfelves
a king of any but one of their own nation, con
sidered fubjection to foreigners to be unlawful ; and
fome time before Cleft's appearance in a public char
acter there had been a rebellion in the country, head
ed by Judas, furnanaed Gaulonites, on this very ac
count, and much blood had been ftiedin the fuppreffion
of it. The life of Jefus wa's written by four perfons gen
erally called Evangelists, of whom two, Matthew and
John, were apoftles, and the other two, Mark and
Luke, early difciples. Mark was the fon of Barnabas'a
fifter the companion of Paul and Barnabas in their firft
journey to preach the gofpel, but afterwards he is fup-
pofed to have attached himfelf more particularly to the
apoftle Peter ; and he was certainly well informed con
cerning the hiftory which he undertook to write.
Luke was a phvfician of Antioch, the companion of
A 3 Paul

ft INTRODUCTION;
Paul in his later travels, and probably alfo well acquaint-?
ed with the other apoftles. In the introduction to hi?
gofpel he mentions his ability to collect and arrange
the moft authentic accounts that he could collect for
his undertaking.Matthew, Mark, and Luke, are faid to have writ
ten their gofpels about the year A. d. 64, when written
accounts of the life of Chrift would be particularly
wanted as the great actors in the fcene were then go
ing off the ftage, and the principal church at Jerufalem
was about to be broken up, and the members of it dif-
perfed, by the approaching Jewifli war.
John wrote after the reft, 'and is faid tojhave intend
ed his. gofpel to be a fupplement to the others, which
being compofed when he was old, and being probably
written in detached parts, was perhaps put together by
other perfons. The greateft part of his gofpel confifts of
difcourfes and incidents not recorded by any"of the o-
therevangelifts, but other parts are very circumftantial
details of events related by them ; being perhaps taken
from his mouth before he had feen the other gofpels ;
and in fome cafes in which his account differs from
that of the other evangelifts, he feems to have intended
to be more exact than they were.
The ftyle of John is very peculiar, and highly figu-
rative, and he reprefents our Saviour as ufing a lan
guage of which we fhould have had no idea from the,
writings of the other evangelifts. On this account
his Gofpel, and his other writings, are diF.cult to be
underftood- Tho'

INTRODUCTION- 7
Tho' we have only four original writers of the life
-of Jefus, the evidence of the hiftory does not reft on
the teftimony of four men. Chriftianity had been pro
pagated in a great part of the world before any of them
had written, on the teftimony of thoufands, and tens
of thoufands, who had been witneffes of the great facts
which they have recorded ; fo that the writing of thefe
particular books are not to be confidered as the cause
but rather the effect of the belief of chriftianity ; nor
could thofe books hare been written and received as
they were, viz. as authentic hiftories, of the fubject of
which all perfons of that age were judges, if the facts
.they have recorded had not been well known to be
true. Two of the gofpels, viz. thofe of Luke and John,
have introductions, or obfervations previous to their en
tering on the hiftory, that of Luke being defigned to
fhew his competency to the undertaking, and that of
John indirectly animadverting on fome opinions con
cerning the perfon of Chrift, which were very preva
lent at the time of his writing, and which feem to have
been the occafion of all that he wrote. I fhall begin
with that of Luke.

NOTES ON THE
H A R M 0 JSf T
OE THE
f OUR EVANGELISTS.

SECTION I.
*Fh« Introduction to the Gospel of Luke and John.
J.UKE 1, 1  4. JOHN I. 1  18.
I UKE I. &c. From this it appears that
there were many imperfect accounts of the life of Je-
fus in a very early period ; nor can we wonder at this,
when we eonfider how very important the events of it
Were, and that it was an age in which the art of writ
ing was very common. Numbers, no doubt would take
down what they had heard the apoftles and other eye-
ivitneffes related concerning the difcourfes and the mi
racles

10 NOTES ON
racles of Jefus ; and fome, willing to have their ac
counts correct, would naturally fubject them to the in-
fpedtion of thofe from whom they had received them,
and of others who were equally acquainted with the
facts ; and the written relations of facts and difcourfes
fo authenticated could not fail to gain the greateft cre
dit; and might even be adopted by thofe who compiled
the larger and more complete accounts that we call the
gospels. As Luke paffes no cenfure on thefe hiftories,
except that they were imperfect, they were prebably
fuch accounts as thefe, collected by .well meaning per
fons, and put together perhaps without a due regard to
method. Indeed the fpurious gofpels were not written
fo early, but in imitation, of thc four which are gene
rally received.
It is on this principle (which appears to me a very
natural one) that I aecount for the great fimilarity be
tween fome accounts of the fame transactions ia the
different gofpels, and efpecially the placing together
things which had no natural connection. For I cannot
think that any of the evangelifts had feen what had
been written by any of the other exceptjohn. Their dif
ferences with refpect to order, and fmall circumftances,
is too great to allow us to fuppofe that they copied, or
abridged, one another. They were ali fufficiently well
qualified to write without that affiftance ; and none of
them being very forward to write, they would probably
have thought their labour fuperfeded if they had feen
any other gofpel.
4- It is obvious to remark that the evangelift does
not claim any infpiration, but that he merely profeffes to

Sec. I. The FOUR EVANGELISTS. 11
to write from materials collected with care from thofe
whom he thought to be beft informed of the tranfacti-
ons he was about to relate-
His work is addreffed to Theophilus, of whom we
know nothing more than his name ; but he was proba-.
bly a perfon of eminence in the chriftian church, who
had expreffed a defire of having a full account of the
hiftory of Jefus from Luke, whom he knew to be well
qualified to give it.
John 1. 1. I have obferved that the phrafeology of
John is peculiar to himfelf, and it is no where more fo
than in this introduction to his gofpel. In order to un
derftand it, and fee thepropriety of if, we muft attend
to the ftate of things at the time in which he wrote, and
this we may eafily collect from his epiftles. The pro-
feffed object of them was to oppofe the doctrine of the
Gnoftics, which was very prevalent before this apoftle
died, or to prove that Jesus and the Christ was the
iame perfon, and that Jefus had real flefh and blood,
like other men, and was not merely man in appearance.
The ormer of thefe all the Gnoftics denied, and the
latter, Tome of them. For they held that the Chrift
was a fuper-angelic being, who entered into Jefus at
his baptifm, and many of them faid that Jefus had only
the outward appearance of a man, and that he was in
capable of feeling pain, or of dying, which they thought
to be unworthy of his dignity. For the firft corrup
tions of the chriftian doctrine were introduced on the
idea of magnifying the perfon of Chrift, many per
fons objecting to chriftianity on account of the mean-
nei's of its founder. That

12 NOTES »N
That John wrote his gofpel, as well as his epiftles$
with a view to counteract thefe doctrines, is evident
from his declaration at the clafer of it, Ch, xx, 21,
These are written that ye might believe th&t Jesus is tbe
Christ the Son of God, and that keliemng ye ,might have
life through his name. This te the very language of
his epifttes, in which it unqueftionably Was bis objeft
to oppofe the Gnoftic doctrines. To me it is evident
that the peculiar phrafeology of this introduction was
owing to his alluding to the terms madie ufe of in the
Gnoftic fyftem, and his fhewing in what fenfe they
may be adopted by Chriftia«s.
The Gnoftics, agreeably to the philofophy of the
times, fuppofed that all fph-its were emanations from
the fupreme mind, or fomething emitted from his fub-
ftance, like light from thc fun. For the idea of creation
out of nothing was univerfally difclaimed by thofe who
were called philofophers. They alfo faid that the fu-
preme mind dwelt in what they called the 'xh.yjocM.sc
which is literally reudered/«/&e«, without the hounds
of Which refided the divine emanations, to which fome
of them gave the name of Mons.. Of thefe jfcons they
enumerated a 'great number, defcribing their mutual
relation, and the production of fome of them from o-
thers in a regular fucceffion, or generation, like the
genealogies of men. They were alfo particularly dif-
tinguifhed by a number of different names, fome of
which were life, light, grace, truth, only begotten, and
logos, which we tranflate, thc -word; all of which the
evangelift fhews might be mediately or immediately
applied to Chrift. This

Sec. I. The FOUR EVANGELISTS. Ij
This part of their doctrine was peculiarly fanciful,
and the apoftle Paul fre quentty fpewks of them with
indignation and contempt, as endless genealogies and
tld wives fables, i Tina i, 4. Tit. iii, 9.
Confidering the object of John in writing his gofpel,
as well as his epiftles, there is a peculiar propriety iii
his Introduction, though it has heen grofsly mifunder-
ftood, and has occafioned more mifapprehenfion of tho
principles of the gofpel than any other part of the New
Teftament. John might think it more neceffary to give his
ideas of the proper ufe of the term Logos, ineonfe-
quence of the philofophizing Jews, like Philo, making
ufe of it as fynonymous to the y&w of Plato, thereby
ftacommodating the language of their fcriptures to the
Platonic .philofophy. Philo wrote long before the apof
tle John, and therefore it is poffible that he might have
feen, or heard of his writings.
The Gnoftics did not fay that their Logos was the
Christ, and therefore John had no occafion to fay ex-
prefsly that he was not ; but as both Philo and the
Gnoftics maintained that the Logos was inferior to the
Supreme Being, it .might naturally give him occafion
to fay that when that term was ufed properly, it figni
fied nothing more than that word, or power, of God by
which all things were made, and therefore was ho dif-
tinct or inferior principle, but God himfelf.
The proper meaning of the phrafe with God 7ro(§H
<roV Oicvi feems to be was God's, or what belonged
to him. Thus what we render Ps. l, 11, the wild
beads of the field are mine, is in Hebrew S"itty, and

ii NOfES' ON
in [the LXX is rendered ufj eu.ov, which is equiva
lent to 7ro'®j us. But I do' not lay much ftrefs On thi*
interpretation. 5. This is thought by itfany fo be proof of the divin*
ity of Chrift ; whereas the evangelift fays nothifigeven
indireftly about Chrift till the 11th verfe of this chapr-
tfcr, norexprefsly till the l^th, but fpeaks of that power
6f God which refided in Chrift, fo that in a figurative
fenfe he was faid to be made flesh. What is that word
by which all things were made, we learn from the Old
Teftament, when we read that By the word of the Lord
were the heavens made, and all the host of them by thi
breath of his mouth. He spake and it Was done, he com-
fnanded and it stood fast. Ps. xxxiii, ©. In this the
pfalmift evidently alludes to Mofes faying, God said let
there be light, and there was light, Sec. The apoftle,
who was well acquainted, with the fcriptures, could not
mean te contradict them, as he muft have done,, had he
intimated that any other than the Supreme Being him
felf made all things. He certainly alluded to the well
known language of the fcriptures.
The greateft mifreprefentation of this paffage had
it* origin with.the chriftian fathers of the third centu
ry, who heing willing to eftablifh the doctrine of the di
vinity of Chrift, and well knowing that it Was not re
ceived in thd time of the apoftles, faid that in their time
the minds of men, and efpecially thofe of the Jews,
were not prepared to receive it, and for that reafon in
filled on nothing but the humanity of Chrift, and his
divine miffion ; but that when the other apoftles were
dead,

Sec I. The FOUR EVANGELISTS. Hr

*-<

dead, John was ihftructed in the higher and more fub-
Hme doctrines of his Pre-existence and Divinity. But'
John meant nothing more than to affert the divinity of
that power by which Chrift acted. Befides, is it credi
ble that if the do&rines of the divinity and pre-exift-
encc of Chrift had been true, the [apoftles would not
have taught them from the firft, and laid proportionable
ftrefs upon them 1 But they never could have had
any fufpicion of fuch doctrines being advanced by any
chriftians, fo contrary were they to their ideas of the
perfon and office of Chrift.
When the word or the logos, in this Introduction, is
confidered as being not a person, but a property, or
' power, viz, that of God, it will be neceffary to refer to
it by the proDouh Ht and not by him, as in our tranfla
tion, which was made on the idea of the word being
Christ ; and to perfons accuftomed to the Englifh ver
fion, this will appear aukward. But this only arifes
from the genius of our language. In the original
there is no diftinction of that kind. At the eleventh
verfe, where the perfoni fie ation is peculiarly ftrong, it
will be proper to fubftitute the word God, whofe power
it was, for the power itfelf.
V. 9. May be rendered, That was the true light,
which coming into the world enlighteneth every man.]
In this view the expreffion feems borrowed from our
Lord's own words, Ch. xii, 46. lam come a light into
the world, that whosoever believeth on me, should not
abide in darkness. Compare alfo the fourth verfe of
this chapter, with Ch. viii, 1 2. T. 12 In

16 KfOTES OW
12. In the Jewifh phrafeology Relieving on a person's
name only means believing in the perfon, or things
whofe name it was, and therefore, if the fogas- had mot
been confidered as perfoaifiied* ibelieving in kf wouki
have been the proper renderinjg of tl*e phrafe.
1 3. This phirafce-logy is finailflr t& that of our Lord to
Nicodemu* Ch. iii, 5. Except a man he born of water
atidoj iihe spirit he cannot enter into the kingdom efGotL
That which is born of the flesh is flesh, and that which
is born of the spirit is spirit. The fpirit means the fpi
rit of God, or that power by which the miracles of
Chrift were wrought, and fomething that is called lap-
tismky the Holy Spirit was foretold by John to be ufed'
by his fiicceffor.
The figurative language of being born of God, of
boirn <afthe Spirit, feems intended to denote that change
which the gofpel would make in men, fo great as to be
tailed a new birth. As the former natural birth is faid1
to ine.efmmtj or in the courfe of common generation,the
latter is faid to be of God. By die former we become
the fons of man, by die latter fons of God. By the
former We are bora to a fhort uncertain life, by the
latter to an immortal and happy one ; and as baptifm,
or walking, was ufed at the natural birth, another bap-
tifca was ufed at this fecond, or new birth ; and befides
bfii-ngbaptizedwkh water, tlie chriftians in the age in
which chriftianity was propagatted, received the gift of
the holy fpirit, and this was called a baptism with the
spirit. The fame idea is exprffed by the term creation, as
hy birth. We are faid to be created anew by the gof
pel j

Sec L The FOUR EVANGELISTS. if
pel, and as Chrift is at the head of the chriftian dif-
penfation, this fecofad or rteW creation is afcribed to
Chrift, as liiefrst is afcribed to God. This language
which is beautifully figurative, but very intelligible,
has contributed to the ftrange opinion of the Origin
al creation of the heavens and the earth being the
work of f Chrift. than which no opinion is lefs proba-
blej of fcripturah Since it has been feen that, accord
ing to Mofes; and the pfalmift after him, the fpeak
ing of a word (to exprefs the facility with which the
great work was performed) was fufficient for the pro
duction of all things, what occafion could there be to
employ any fecondary or intermediate agent ?
14. Only begotten.] This phrafe is often ufed to
fignify best beloved, characterizing the child which is the
object of that particular affection which is generally be
llowed on an only fon;
16- This verfe, With what follows to the end of v.
18, feems to be naturally connected with the 14th verfe.
Thus : The Word was flefh, and tabernacled among
us^— full of grace and truth. And of his fulnefs we
all have received, even grace for, or instead of, grace.
For the law (which was an important grace to the
Jews) was given by Mofes, but the superior grace, and
the truth, were by Jefus Chrift. Particularly : No
man hath ever feen God ; but the only begotten Son
who \snow received into the bofom of the Father, he
hath declared all that we needed to know concerning
him. T.
V. 15. Seems almoft naturally to connect with the
19th verfe. Probably this was its original and true
Vol. III. B" place

18 NQTES ON
place, out of which it hath been removed by the mi£
take offome very early copyjfts. See more Theologi
cal Repofitory, Vol. I. p. 45, &c. T. Thefe tranfpo-
fitions are obferved in the paraphrafe.
18. In the bosom of the Father.] i. e. in the fecref
councils of God.
I fhall endeavour to exprefs the real fenfe of the
evangelift in this introduction, in the following
PARAPHRASE.
John i. i. From all eternity,, exifted the Logos ;
of which you now hear fo much, by which we are to
underftand, not what the Gnoftics do, a being, distinct
from God, but an attribute of God ; viz. his wifdom and
power,and confequently, in fact, God himfelf. (2.) This
attribute always belonged to God. (3). and by it were all
things created ; every thing ihat exifts being the pro
duction of divine power and fkill. (4) Life, of which
the Gnoftics fpeak, is only that which proceeds from
this divine attribute or energy, and efpecially that light
of inftrudtion which God from time to time imoarts
to mankind (5) tho' it has often been greatly mifappre-
hended, and abufed by them.
6, 7, a, 9. This light fhone to us moft diftincth/
through Jefus Chrift, whofe divine miffion was witneff-
cd by John the Baptift, who was not himfelf, as fome
now pretend, the true or principal light (by profeffing
which they avoid that perfecution which falls upon us
who acknowledge ourfelves to be chriftians), but was
fent to announce it to the world.
10. This divine light, or power, which refided in
an extraordinary manner in Chrift, was the very f.ime by

Sec.L The FOUR EVANGELISTS. 10
by which the world itfelf was made, but was not known
or received in the world as fuch. (11.) Tho', therefore,
the world into which this divine power came, was
God's, he was rejected by it, and even by that nation
which was in a particular fenfe, his own. (12.) This
cenfure, however, does not affect all. Some have re
ceived him, and by that means have become the fons
of God, and thereby heirs of a refurrection to eternal
life ; (13) to which privilege they are not intitled as the
natural defcendants of Abraham, or in confequencc of
having been incorporated with the Jewifli nation, but
they receive it by the good pleafure and grace of
God. 14. This divine light was fo eminently difplayed iii
Chrift, that it may be faid that the Logos, or the divine
wifdom and power, appeared in a human form, and
dwelt among us ; fo that from being invifible, as it ne-
ceffarily is in the Divine Being himfelf, whofe attri
bute it is, it became the object of our fenfes ; andfrom
what we ourfelves faw, efpecially on the mount of
transfiguration, where his glory* was more fully difplay
ed, we were convinced that the glory could not be lefs
than that of the only begotten, and beft beloved Son of
God (which the Gnoftics diftinguifh into another divine
emanation) full of grace and truth. 16. Of this fulnefs
of grace and truth, which was in himj we have receiv
ed, viz. the grace of the gofpel, after tliRqtof the law of
Mofes. 1 7. For this fuller difplay of the divine grace,
and this more abundant communication of divine
truth, was referved to the difpenfation of the gofpel.
18. He it is who has come to fhew us the Father, who,
B 2 himfelf

50 NOTES ON
himfelf is invifible ; for Chrift, having the moft inti
mate communication with him, has declared to us all
that is of importance for us to know concerning him.
15. It was to him that John referred, when he pro
claimed, faying, This was he of whom I fpake, He that
cometh after me is preferred before me, for he was be
fore me ; that is, my chief, and him to whom I am fub
fervient. 19. And when a folemn deputation was fent
to him from the high Priefts and Levites, he periled
in declaring that he was not himfelf the Chrift, but one
who was fent to prepare the way for him.

SECTION II-
The Genealogy of Jesus according to Matthew and
Luke.
Matt. I. 1.  17. Luke III. 23  36,

M,

.ATT. I. 1. The genealogyof Chrift by
Matthew is generally fuppofed to be that of Jofeph
his reputed father, and that given by Luke to be that
of his mother Mary, whom one of the Jewifli rabbi's
calls the daughter of Heli. But according to Eufebi-
us it was a tradition in the family of Jofeph, that he
was properly the legal son of Heli, who dying without
children, his brother Jacob married his wife, and hav
ing a child by her, it was transferred to Heli.
If the genealogy of Matthew be compared with the
.correfponding genealogies of the Old Teftament, it will be

Sic. II- The FOUR EVANGELISTS. 2i
be found to differ from them in feveral refpects ; but
it is probable that it was fuch a genealogy as was gen
erally allowed to be ©f authority, and it fufficiently prov
ed the defcent of Jefus from David.
8. Joram begot Ozias.] Three kings of Judah, all
defcendants of David, are omitted in the genealogy,
for Joram begat Ahaziah, Ahaziah begat Joafh, Joafh
begat Amaziah, and Amaziah begat Uzziah, or Ozias.
Whether this omiffion was in the record copied by
Matthew, or was made by fome early tranfcriber, is
not known. If the former be the cafe, the feventeenth
verfe, which makes the generations between David
and the Babylonifh captivity to be no more than four
teen, muft, as bifhop Pearce obferves, be an interpo
lation. 11. Jechonias.] This, fays Pearce, feems to have
been a miftake for Jehoiakim, who wa* the fon of Jo
fiah, and originally called Eliakim, 2 Ch. xxxvi, 4. And
becaufe fome Greek MSS. read \u%u^.i or Iccccksiii,
Schmidius, he fays, conjectures that Matthew wrote
the verfe thus, and Josiah begat Jehoiakim and his
brethren (viz, Jehoahas and Zedekiah) and Jehoiakim
begat Jechonias, about the time that they were carried
away to Babylon.
Luke HI, 23. About thirty years of age.] Thirty
years of age was the time fixed by the Law for the
Priefts and Levites entering upon their office: Num.
iv. 3.
B 3 SEC-

22 NOTES OM

SECTION III,
The Conception of John the Baptist.
Luke I. 5_- *5;
,UKE I, 5. Of the course of Abia.] There
were twenty four families of priefts, who officiated in
their turns, a week at a time. That of Abia was the
eighth in rank from the time of David, 1 Chron. xxiv.
5,4. 10. Whilft the priefts were offering incenfe, it was
the cuftom for all prefent to be performing their pri
vate devotions. This appears from the hiftory of Eli
and Hannah, the mother of Samuel. Hence prayer is
compared to incenfe.
13. John is thefame with Johanan, in the Old Tef
tament, and fignifies a favour from God.
1.4. From his mother's womb.] This is a Jewifli
phrafe, fignifyingyrow early youth. Thus David fays
he was born in iniquity ; and the wicked are faid to go
astray from the womb.
17. To turn the hearts of the fathers to the children.]
As we frequently find the evangelifts either quoting
from memory, or bad traflations, is it not advifeable
to abide by the words of the original rather than of
Luke, which, however, tend to explain Malachi ? Ii,
Malachi, from whence this prophecy is taken, the
words

Sec. III. The FOUR EVANGELISTS. 23
words are, he shall turn the heart of the fathers to the
children, and the heart of the children to the fathers In
Luke ht ihall turn the hearts of the fathers to the chil
dren, and the disobedient to the wisdom of the just. This
latter claufe in Luke anfwers to the latter in Malachi,
and the fenfe of the whole may be thus. "He fhall
" turn the hearts of the fathers to the children, fo that
" they fhall reflect upon the probable mifery of their
" pofterity in confcquence of the parents crimes, agree-
il ably to the doctrine of the.fecond commandment,
" which threatens punifhment even to the fourth gen-
" eration ; and affection for the children's profperity"
" fhall thus be a guard to the parent's obedience ; and
" alfo, He fhall turn the difobedient children -to imi-
" tate the wifdom and revere the counfels of thofe fa-
" tbers that were worthy ; and by both parties acting ;
" thus, the land, i. e. the country of Judea, will not be
" expofed to the juft vengeance of heaven." J.
20. Dr. Shaw fays that the aKpio'ss which John
the Baptift fed upon in the wildernefs were properly
loeustSf and that, provided they appeared in the Holy
Land during the Spring, as they did in Barbary, it may
be prefurned that John entered upon liis miniftry at
that feafon of the year, and that this was the time of
his fhewing himfelf unto Ifrael. But the account in
Luke rather leads us to confider that his feeding on lo-
cufts was prior to his. public preaching, tho? poffibly
continued afterwards.
25. To take away my reprar-h.] Barrennefs was
particularly reproachful among the Jews, being confi
dered a kind of curie.
B 4 SEG-

H NOTES ON

SECTION IV.

The Conception of Jesus, and the Birth of John the
Baptist.
Luke I. 26  Sf.

• UKE I. 32,33. He shall be great and
shall be called the son of the highest.] Compare If. ix, '
C, 7, Where the words tranflated, The mighty God,
The everlasting Father may be rendered, The mighty
God my Father for ever. See this farther illuftrated,
Theological Repofitory, Vol. III. p. 313.
34. How shall this be, seeing I know not a man.]
It is obfervahle that Mary expreffes no furprize that the
Meffiah fliould be born in the ufual courfe of genera
tion ; and as the common people at leaft had no notion
of the pre-exiftence of fouls, they could not have ex
pected any other than a perfon who would be, in all
refpects, a mere man, and fuch is their expectation con
cerning the Meffiah to this clay;
Hug ss-oci tovjo How can this be.] There is great
reafon to fuppofe that the word poi (to me J fhould
follow. But whether it does or not, I think thefe
words may be farther urged to fhew the certainty of
the inference deduced above. Mary makes the cir-
cumftance of her being a virgin a reafon againft the
poffibility of the MeffiaR being her offspring ; and how
is the difficulty removed by the angel ? By declaring ilie

Sec. IV. The FOUREVANGELISTS. Sf
Ihe fhall conceive by the immediate power of God ;
and to render this credible to her, he refers her to the
cafe of her own relation Elizabeth, who, though In a
different manner, had conceived out of the ufualcourfe
of nature. Mary, therefore, not only expreffes no ex-
'pectatioii of the Meffiah's being born out of the ordi
nary courfe, but fhe thinks it impoffibie for herfelf to
be the mother of the Meffiah from the very circum.
fiance of her being a virgin. It is to be fuppofed from
the context, that by the angel's words Mary was led to
Delieve this event would immediately take place, and
hence the propriety of her queftion. J.
45. Blessed is she that believed.] Alluding to the
ready faith of Mary, and the incredulity of her hufband
in a flmilar cafe.
48. jiccxocpicvcrt fhall pronounce me fortunate or
highly favoured. See Malachi iii, 12. See alfo the
fame fentiments in the hymn of Hannah, 1 James ii. J.
54, 55. Ei/ toi feems wanting before pyyo-BiiMt.
In the remembrance oj the mercy proniifed (As he spake J
to our fathers, to Abraham, and to his seed for ever.].
Compare Gen. xvii, 7, 8. Pf. cv. 8, and the following
verfes. T.
SEC-

26 NOTES ON

SECTION V.

The Circumcision of John, and the Prophecy of Za
charias.

Luke I. 58 — -r-80.

JLii

lUKE I. 63. Awriting table.] Dr. Shaw
fays that the Moorifh and Turkifh boys in learning to
write ufe no paper, but write upon thin fmooth boards,
flightly daubing them over with whiting, which may be
wiped off, or renewed at pleafure. Such, fays he, pro
bably (for the Jewifh children did the fame) was the
TCDiattihiov, or writing table, that was called for by Za
charias. Shaw's travels, p. 194.
69. A horn of salvation.] Horn is a figure denoting
ftrength and dignity.
70. Since the world began.] Literally, from the age,
probably, in this place, from the commencement of the
Ifraelitifh nation.
70, 71. Enclofe the 70th verfe in crotchets : refer
vouTTipiccv in the beginning of the 71ft verfe to maj cra;-
%qpiag in the 39th verfe; A salvation from our enemies,
andfrom the hand of all who hate us. T.
74'. And saved from cur enemies] Zacharias ap
pears not to have had any idea of the Meuiah different
from that of a tem oral prince, like David.
73. Iicrq<rai is undei ftood as governing Opxov : to
perform the oath. T. f 8. Here

Sec. VI. The FOUR EVANGELISTS. 2?
78- Here feems a plain allufion to Malachi iv. 2.
therefore avaroXvj fliould rather be rendered sun rising
than day spring. T.
The word uvoaoKn alfo fignifies a branch, and there
fore fome fuppofe that it is a reference to Ifa. iv. 2, and
other prophecies of the Meffiah, which fpeak of him as
a branch of the house of Jesse, or David;

SECTION VL
The Birth of Jesus.
Matthew I. 18  25. Luke II. 1  20.

M,

¦ ATT> I. 19. Aikoii^, a conscientious
man, as we muft tranflate it in Luke xx, 20, fuppofing
it poffible that the allegation of Mary wa3 true, and un.
willing to bear the reproach, fince moft would beiieve
her to be guilty, he took that courfe which a fcrupulouf-
ly juft man would do. He would not expofe her to
the rigour of the law, Deut. xx. 22, &c. but rather de
clined the completion of the marriage, according to the
power he had (Deut xxiv, 1) of divorcing her even if
the marriage had been completed, J.
23, The prophecy here referred to is found If.
vii, i4. About the interpretation of it critics differ
much- Luke II. 1. Fnrolled.]Th\s was properly a census,or an
account of perfons and eftates which Auguftus ordered
to be made through the whole Roman empire. This
cenfus

2S NOTES ON
cenfuswas taken by Quirinius, who was afterwards g®-
vernor of Syria. There was another cenfus taken of
the Jewifli nation, and at the fame time a tax impofed
upon them, by the fame Quirinius, on the death of Ar-
chiIau.sto which Luke refers-
1. A manger.] Sir John Chardin fuppofes by a man
ger in this place is meant one of thofe holes of ftone
or good cement, which are to be feen in the ftables be
longing to the caravanferas in the Eaft, which are large
enough to lay a child in ; for they have no mangers
like ours in the Eaft. But he does not fay what was the
ufe of the holes he fpeaks of. Observations on travels
into the East, Vol. I, p. 443. But Pearce fuppofes that
by mangers maybe meant acoarfe hair cloth, out of
which horfes eat their corn,"as fometimes with us ; and
that xarxXOjj,c>i does not neceffarily mean an inn, but a
great chamber, fuch a room as that in: which our Savi
our eat the paffover with his difciples,, and which is
called by the fame name.
I look upon the word tpapy/j to mean a hovel or sta
ble, it relates to the three verbs. Literahy thus ; fhe
brought forth, and wrapped in fwadling clothes, and
laid to reft, her firft born fon, in a hovel, or outhoufe
ufed for cattle, or a barn ; for this reafon, becaufe the
inn itfelf was full of guefts of higher ftation. Wet-
feem proves (turvq to mean ftabulum. This is a good
reafon for her being delivered in an outhoufe, hut none
at all fos- laying the child in a manger. In all probability
ftie laid bim to reft either in her lap, or near where
fhe herfelf lay. I fuppofe a manger being fomething
like a cradle fuggefted the idea ; v. 12 and 16 feem to
confirm

Sec. VII. The FOUR EVANGELISTS. 2§
confirm this, Te shatl find the child lying in a sta
ble, which was a good direction by which to find Je
fus. J.
20. Methinks the evangelift's meaning will be more
perfjpicuous, if the comma be placed after heard, and o-
mitted alter seen, i e. for all that they had heard of the
angels, and for having found what had been told them ts
be true. T.

SECTION VII.
The dreumcifton of Jesus, and the Prophecies of Simeon
and Anna.
Luke II. 21  40.
*UKE II. 25. The consolMkn ef Israel;]
i. e. the coming of the Meffiah.
27. I conceive that the fecond %cu in this verfe is
fuperfluOus, andxinferted by miftake. The evange-
lift feems to intend to point out the exact coincidence
in point of time of Simeon's entrance into the temple
and the bringing in of the child. T.
32. <$>uc ag ct7T07ia!h\4/iV fSvwvl'Comparelf. xxv.
7- And he will destroy in this mountain the face of the
eovering cast over all people, and the veil that is spread
over all nations. T.
34, A sign.] The word ^jjlewV fometimes fig
nifies a mark to shoot, or th^civ at. Ihe meaning of
the verfe feems to be, that the publication of the gof
pel would be a blefling to thofe who received it, and the
occafion

W NOTES ON
bccafion of deftruction to thofe who rejected it. Aff
the apoftle fays, to fome it was a savour of life, and to
others of death. The calamities that befel the Jewifh
nation are more efpecially afcribed to their wickednefs'
in general, fo more efpecially to their fin in killing
Chrift, their rejeftion of the gofpel, and their perfecu
tion of the chriftiansi
34. To all them who looked for redemption or deli
verance.] It appears from various evidence, that
there was a general and earneft expectation of the
Meffiah among the Jews about this time, and which
continued to the deftructi on of Jerufalem, and after-
Wards. This could only have been raifed by the aif--
c.ient prophecies.
39. The different narratives concerning our Lord's
infancy, given us by Matthew and Luke, will, I think,
appear very confiftent, if We only fuppofe that, imme
diately after the tranfactions at the temple, Jofeph and
Mary went to Nazareth, as Luke fays, but only to fettle
their affairs there, and foon after returned to Bethle
hem, where the report of the fhepherds, and the fa
vourable impreflions that report had made on the inha
bitants (fee v. 17, 18) would fuggeft many cogent
prudential motives to fix their abode* There they
might have dwelt many months before the arrival of
the wife men which Matthew relates. For the order
for the flaughter of the children which Herod gave in
purfuance of the diligent enquiry which he had made
of the wife men, concerning the time when the ftar ap
peared, gives us ground to conclude, that a confidera
ble time had intervenedbetween the birth of the child, or

Sec. VII. The FOUR EVANGELISTS- ii
or the appearance of the ftar (fuppofing them to coin*
cide) and the coming of the wife men. It is obferva
hle alfo that on Jofeph's return from Egypt, his firft
intention feems to haVe been to go into Judea, moft
probably to Bethlehem, but through fear of Archelaus,
and by a divine direction, he fixed at Nazareth, the
place of his firft abode. There he and his family were
at the time of the only event of our LordJs childhood,
which Luke has thought fit to give us ; and therefore
it was not to his»purpofe to take notice of any removal,
or other place of abode. T.
40. The Grace of God, %ocptg Bssv ] This may mean.
an extraordinary grace, or gracefulness, the term God
being ufed in this manner in Hebrew for a fuperlative,'
as mountainsof God, rivers of God, &c. meaningvery
high mountains, very large rivers', &c. On this foun
dation Macknight thinks that Jefus had a graceful or
handfome perfon, notwithftanding what is faid of him
in If. Liii. 2. He has no form nor comeliness ; and when -
we shall see him, there is no beauty that we should desire
him, which he thinks will admit of another interpreta
tion. But on the whole it is more probable that the
grace, or form of God means the particular guidance of
heaven, as his whole conduct, and the courfe of events,
even from his infancy, indicated. J.
4O. The words in the spirit, are -not in all the
MSS, and are better omitted.
SEC-

& NOTES tJN

SECTION VIII.
The Homage of the Magians ; the Journey to Egyp?t
the Murder of the children at Bethlehem, and the re
turn of Jestes to Mazareth.
Matt. IL 1-  -23;

M.

.ATTHEW II. 1. The Magians were"
perfons who lived in colleges, ftudying aftrOHomy, aftd
other parts of natural knowledge, and they are faid to
have worfhipped one God, without the ufe of images.
Daniel accepted the office of mafter of the Magians,
and many others of them were Jews. Pearce, there
fore, thinks that, probably thefe Magians were Jews
too. And indeed, it is not probable that a revelation
©f the birth of the Meffiah would be made fo early as
this to any heathens. On the fuppofition that they
were not JeWb but Arabians, Mr. Turner conjectures
that they underftood this ftrange light to denote the
birth of a great prince in thc land of Judea, from their
being acquainted with the prediction of their country
man Balaam. Numb, xxiv, 17.
What is here called a star, was probably a kind of
meteor, which is often called ctg^p, or flat, by Greek
writers. 1. 1 think it had been better rendered, Noxv after
Jesus was born — ] This would have admitted the
fuppofition of a confiderable interval between the birth
of Jefus and the coming of the wife men, which ap.
pears to me the truth ; whereas our tranflation when
Jesus

Sec. VIII. The FOUR EVANGELISTS. S3
Jesus was born, imports that they came at the time, or
foon after the birth. T.
11. In the Eaft no perfons of rank are approach
ed without a prefent ; and the gifts of thefe Magians
were fuch as were proper to be prefeiited to a royal
child. See Observations on Travels into the East, Vol;
II. p. 23.
1 5. Out of Egijpt have I called my son.] The pro
phecy referred to by the evangelift is Hofea xi, 1.
where the words here quoted occur. The applicatioa
tot the paffage to Chrift does not feem to be ftrictly
proper ; fince it cannot be pretended that, in the origi
nal, it refers to any thing more than the children of If
rael, who had been in Egypt.
18. The paffage in Jeremiah here referred to is ch.1
xxxi, 1 5 • In Rama there Was a voice heard, lamentation
and weeping, and great mourning; Rachel, weeping fo?
her children, and would not be comforted, because they
were not. But it does not appear to refer to the times
of Chrift ; for the prophet is only fpeaking of thi con
dition of Rama in his own time, when the inhabitants
of that place were carried into captivity, ahi he was
prophecying of their return.
33. He shallbe called a Ffazarene.] Thib does not
refer to any particular paffage in any of the prophets,
but to the general idea that is given of the Meffiah in all
the prophets,who fpeak of him as a man who fhould be
hated, reviled, persecuted, and afflicted, and the Hebrew
word from which Nazareth is derived fignifies this, as
well as to be separated, or fequeftered from other men ;
and the town of Nazareth itftlf was both in name, and

U NOTES ON
in reality,, a defpifed place. See Dr. Hunt's fermon o»
thisfubjea. Some have thought that the evangelift
referred to the Meffiah being called "IJJ3 a branch ; but
the word Nazar ene is not derived from, this, but from
-pijj as mentioned above.
20. They are dead that sought the young child's life.]
Thefe were probably Herod and Antipater. See
Mann on the time of the birth of Chrift, p. 74, &c.-

SECTION IX.
Jesus goes to Jerusalem at twelve years ofagti-
Luke II. 41  52.
_i\.T twelve years of age the Jews reckoned
their children capable of religion, and made them take
upon them the yoke of the law. Benfon's Life of
Chrift, p. 1.
46. The teacher* of the law ufed to expound it to
the people in the apartments of the temple. There
young men ufed to inquire of them, and be examined
by thenxconcerning it. We are not,therefore, to fup
pofe that Jefus, at the early age of twelve years, af-
fumed the character of an inftructor ; but that he at
tended to the inftructions of thofe who were fkilled in
the law,, and for his information afked pertinent quef-
tions-
«a SEC

§*<i. X.' The FOUR EVANGELISTS. f Jr

SECTION X.
The Preaching of Johhi arid thi Baptism ofjesui.
Matt. HI. 1-  17. Mark I: 1  11.

M.

Luke 111- 1—- — 18 ,2t, 22.

. ATTHEW III. 2. The kingdom of hea
ven was a phrafe borrowed from Daniel ii. 44- vii.
13,14. 4. There was nothing of exceffive rigour, but only
of great fimplicity in John tlie Baptift's mode Of living-
Locufts are very commonly eaten in the Eaft ; honey
is rather a delicacy, but fuch as that country afforded
in great plenty, and a clothing of hair is to this day
commodin the fame country. Camels hair is very ufe-
ful for this purpofe. See Hdrmer's Observations, Vol.
i, p. 298. Vol. ii, p. 407.
9. The jews lay a moft unreafonable ftrefs on their
being the children of Abraham. Munfter quotes a paf
fage from the Talmud, in which it is faid thai Abra
ham fits at the gates of hell, and fuffers ho wicked lf-
raelite to go into iti See Doddrige.
12. Winnowing shovel.] This was the inftrunient
generally ufed in Judea, to throw up the corn againft
the wind, which would blow away the chaff. The fan
is an inftrument that a man could not well take in his
hand, at leaft to make ufe of it.
As winnowing was [done in the open air by the
wind, it was ufual to fet fire to the chaff, left, on a fud
den. change of the wind, |it fliould be blown back into
the wheat. C a 14. This

26 NOTES ON
I4. This verfe evidently implies fome knowledge of
Jefus, in fome view, at the time when it was addreffed
to him. But how are we to reconcile it with what the
baptift fays John i, 33, I knew him not, but he that sent
rtte to baptize with water, the same, said unto me, " upon
"whom thou shalt see the spirit descending and remain
ing on him, the same is he who ( baptizeth with the holy
Spirit. In order to reconcile thefe feemingly contra
dictory accounts, fome have fuppofed that John had not
even' any perfonal knowledge of Jefus, but only inferr
ed his fuperiority to himfelf, from peceiving a dignity,
wifdom and piety in his manner and converfation,
which correfponded to his own idea of what the perfon
he was fent tqfannounce muft be, he fufpected that Jefus
might prove the perfon, and declined baptizing him on
this account, tho' he knew him not till he faw the di
vine teftimonial which had been foretold to him. But
it is again fupp.ofed,. and with great probability, that
John who was the coufin of Jefus, muft have been ac
quainted with him before his baptifm, and muft have
known his extraordinary character for wifdom and pie
ty, and that, on this account he faid, " I have needfto be
baptized of thee, and earnest thou to me ?" Mine is
a baptifm unto repentance, for the remiffion of fins, and
therefore a rite which it would be better for me to fub-
rr.it to from thee, than adminifter to thee. But tho' he
acknowledges Jefus to be his fuperior in thefe views,
either from his former acquaintance with his charactsr,
or the difcovery he made of it in the courfe of fome
previous converfation at the time, which is not record
ed, he nvght ftill with truth affirm, / know him not, i. e.
to

Sec. X. The FOUR EVANGELISTS; ay
to be the fame who fhould baptize with the holy fpirit.
Indeed he could not be entirely convinced of this till
the promifed fign appeared.
But perhaps it is more probable to fuppofe that
Matthew, who did not attend upon Jefus till fome time
after the commencement of hjs public miniftry, and of
whofe attendance upon the baptift we have no ac
count, had been misinformed with refpect to this cir-
cumftance ; and this will not at all affect the proper
evidence of chriftianity, fince fuch different concepti
ons, and different reprefenlations of circumftances,
are to be found in the moft credible hiftorians.
i5. According to this account, Jefus acquiefced in
the acknowledgment of John, that he was his fupetior,
which he hardly would have done if he had not known
.himfelf to be fo, and the very perfon whom he had an
nounced as fuch. On this account it is the more pro
bable that Matthew did fuppofe that the baptift knew
that Jefus was the perfon whom he was fent to an
nounce before he baptized him. To fulfill all righte
ousness muft mean to comply with all the appoint
ments of God. Our Lord virtually acknowledges that
John's baptifm was founded upon divine authority,
and therefore however little propriety there might ap.
pear to be in the coming of him who was holy, harm-
lefs, undefiled, and feparate from, finners, along with a
guilty multitude to a baptism unto repentance jor ihe
remission of sins, yet here was an inftitution defigned
for general ufe, without particular exceptions, which
did not at all interfere with any moral obligation, and
wijh which therefore he thought himfelf bound to
C 3 comply

*S

NOTES ON ?*»

comply. So different were our Lord's fentiments and
conduct from their's who neglect the pofitiye inftituti-
,ons of religion.
17. This moft aftonifhing miracle was perhaps wit-
neffed by great numbers, and was fomething fimilar to
that from Mount Sinai, tho' not of fo long continu
ance, nor preceded by any extraordinary appearance,
as thunder and lightning. Luke introduces his ac
count of it with faying that when all the people were
baptized, i. e. when people of all ranks or defcriptions
were baptized, it came to pafs alfo that Jefus, being
baptized, and praying, the heavens opened. The
mention of the multitude in connexion with Jefus
upon this occafion makes it highly probable that there
were many witneffes to it ; and fome have thought our
Lord alluded to this appearance, as feen by the multi
tude, when, upon recounting fhe different atteftations
of his divine miffion, in a difcourfe in the temple, he
faid John v, 37. Have ye not heard his voice, and seen
his shape, for fo the original may be tranflated. The
whole tranfaction muft have taken up fome time. In
the words of Matthew the heavens were opened unto
him, and he i. e. John faw the fpirit of God defcend-
ing like a dove. Luke fays in a bodily appearance as a
dove, by which fome underftand not the figure, but the
motion of a dove i. e. .with an eafy gentle defccnt, and
lighting upon him. The evangelift proceeds, " and lo ! a
voice from heaven, saying this is my beloved son in whom
I am well pleased J' It is imagined that Jefus being
.thus called the belovcdson of God upon this wonderful
occafion might lead him to call himfelf tbe Son of Godand

Sec. X: The FOUR EVANGELIST w &
and the Son by way of eminence, and to call God his
father, without exprefsly announcing himfelf as the
Meffiah. For this he did upon all occafions, and when
it is evident that he had not informed even the apoftles
either that he was the Meffiah, or that John the bap
tift was Elias, which would have amounted to the fame
thing. Whether this defcent of the fpirit was manifefted
by its affecting Jefus in any particular manner, as a fi--
milar appearance did the apoftles on the day of penti*
coft, we are not informed.
Mark I. 3. The voice of one crying in the wilder
ness, &c] This is an allufion to the end of the 39th,
and beginning of the 40th chapter of Ifaiah.
l.The fifteenth year of Tiberius Caefar immediately
preceded that in which the two Gemini were confuls,
and in that year, according to the teftimony of all anti
quity, Jefus was crucified ,- fo that his miniftry could
not have lafted much more than a year, and John's
not many months, and it does not contain more e-
vents than might eafily fall within that fpace of time.
The preaching of the gofpel was only begun by our
Lord, and was confined to Judea ; and for the r^ft the
apoftles and their fucceffors were abundantly fuffici-
ent. This Herod and Philip were two brother's fons of
Herod the great, and according to Jofephus, Philip was
a man of an excellent charafter. His wife leaving him.
was received and married by Herod, who was very
profligate. Lyfanias was probably defcended from a-
nother perfon of the fame name whom Anthony the
C 4 oman

0 NOTES ON1
Roman general had made governor qf the fame country
fome time before.
2. Annas and Caiaphas are here both called high
priefts ,- but it is probable that the latter only held the
office, while the former, who had been highprieft be
fore, retained the title, efpecially as being father-in-law
to Caiaphas, and a perfon of great confideration in others
refpects. He feems from the account of Jofephus, to
have had the chief influence in affairs both before and
fcfter tbe death of Jefus.
3. John was opening a way for a new difpenfation of
religion, and he was no doubt authorized to do it by the
inftitution of a new rite. The Jews, indeed, admitted
their profelytes by baptifm, tho' in the law of Mofes
circumcifion only is exprefsly mentioned, and the puri
fications of the Jewifh ritual bore a' confiderabk refem-
blance to it.
The Effenes, Jofephus fays, received members in
to their foctety by baptifm. Spencer p. 1 1 80.
Jonathan, in his paraphrafe on Exod. xxix, 4, fays
fhe changed the garments of her captivity, bathed her
felf, and became aprofelyte in the houfe.
It appears that there was fomething emblematical in
this rite from the language of Ananias to Paul, Acts
xxii, 16. " Arise and be baptized, and wash away thy
sins," and alfo from that of Peter. 1 Epiftle iii, 21;
" Baptism doth now save us, not the putting away the
filth oftheflesh, but the answer of a good conscience tow
ards God."
Th? Baptifm of John feems to have had no refer ence

Sse. X. The FOUH EVANGELISTS. 41
ence to chriftianity but was only preceded by a profef.
fton of repentance on the part of the perfon baptized,
and an affurance that, in this cafe, all fins would be for
given. It is therefore called the Baptism of repentance
for the remission of sin. The fame rite^is called ehris.
tian baptism after the promulgation of the gofpel, as
it was ufed by Chrift and his apoftles, in confequence of
a profeffion of faith in Jefu3 as well as a declaration of
repentance. 5. Every valley shall be filled, &?c] Alluding to
pioneers clearing the way before a great perfonage.
6. Thefe verfes are a quotation from the beginning
pfthe fortieth chapter of Ifaiah, and allude to the man
ner in which the Eaftern princes travelled, with a large
body of pioneers before them, to clear 'their way. The
application of them to our Lord and his forerunner is
fufficiently obvious. It was the bufinefs of John, by
calling the people to repentance, to remove the obftacles
which would prevent the reception of Jefus as the true
Meffiah. The prophet feems to have had in view the
future" ftate of the Jewifli nation, when they fhall be
finally fettled in their own country, under a prince of the
houfe of David, but the language is properly employed
to defsribe the introduction of fo joyful an event as the
promulgation of the gofpel. Matthew fays that Johrt
began his miniftry with faying repent ye for the kingdom :
of heaven is at hand. This phrafe is taken from the
prophecy of Daniel, in which there are feveral inftan
ces of fimilar expreflions. The Jews would, therefore,'ea-
fily apply this, as they expected that the Meffiah would
eftablifh

4* NOTES ON
eftablifh an everlafting kingdom, to be called the king-
dom of heaven, agreeable to this prophecy.
7- If we compare this verfe with the feventh in the
third of Matthew we fhall find that John only ad
dreffed this language to the Pharifees and Saducees,
who formed a part of the attendant multitude ; and we
fliall repeatedly fee in the courfe of the gofpel hiftory,
from our Saviour's own language, that John's addrefs
was not ill fuited to their character. The Pharifees
carried their fuperftition to the utmoft excefs, multi
plying ceremonies far beyond the injunctions of the law,
and what is much worfe (indeed what principally con
ftituted their guilt) at once fubftituting thefe external
obfervances in the room of moral duties, and making
them a cloak for great moral depravity, at the fame
time priding themfelves upon their peculiar holinefs ;
while the Saducees, on the other hand, were unbeliev
ers in a future ftate, and are faid to have been charac
terized by great profligacy of manners. Hence John
appears to fpeak the language of furprize, as well as
reproach; who hathxvamed you to fly from the wrath
tto come: by the wrath to come he probably alludes to the
conclufion of the prophefy of Malachi, who, after
fpeaking of an approaching day, that fliall utterly con.
sume the prcud and evil doers, adds, in the name of
God, Behold I will send you Elijah the prophet before
ihe coming oj the great and dreadful day of the Lord.
8- 1 here is confiderable harflinefs in the figure of
fpeechufed by the preacher in this place, in which men
are compared to stones, dug out of a rock, or quarry,
it being more ufual to compare them to the branches or

Sec X. The FOUR EVANGELISTS. AW
or leaves of trees, the artceftor being confidered as the
root, or ftock, of the tree. But the fame figure is ufed
by the prophet Ifaiah, and to this John might allude ;
and the Jews having hardly any other books than their
own fcriptures, and all being able to read them, they
were moft minutely acquainted with them, and were
perpetually quoting or alluding to them. Ifaiah fays, Ch.
li, 2, Look ye to the rock from which ye were hewn,
and to the hole of the pit from which ye were digged.
Look unto Abraham your father. The Jews, then, boaft-
ing of their extraction from this fource, the prophet
| informs them, that any other quarry, or ftones, would
ferve the purpofe of God's providence as well as that.
Literally, indeed, no other could become the proper
defcendants of Abraham than his real pofterity ; but
God would take any other, even fuch as they held in
the greateft contempt, and bring them into the fame
fpiritual relation to himfelf, fo as to be heirs of equal
bleffings. 14. Not Roman, but Jewifh foldiers'
The preaching of John correfponded exactly
with his inftructions, which were to preach the baptism
. ef repentance ; all the perfons who applied to him being
cautioned againft thofe vices to which their fituatiohs
and circumftances rendered them peculiarly prone ;
and at the ninth verfe there is a ftrong intimation, of
fome great approaching judgment which would fall on
the impenitent* And now the axe is laid to the root of
the tree, &c. In this there was, no doubt, an allufion
to the approaching definition of Jerufalem, and the
calamities which befel the Jewifli nation, from which
Lthe chriftians were exempted. 15 It

44 f) NOTES ON
15. It was the object of John's miffion io prepare
the way of the Lord, and he purfued it, as we have al
ready feen, by his baptifm of repentance for remiffion
of fins, to which he exhorted the people, by declaring
that the kingdom of heaven was at hand. But he
feems not to have dwelt upon any particulars descrip
tive of the great prophet whofe approach he announc
ed, till the fufpicions or enquiries of the people, who
Were eagerly expecting the eftablifhment of the king-
dom of heaven, as the accomplifhment of their prophe-
eies, afforded him an opportunity of doing it with par
ticular advantage. The Jews were prepared to receive
the Meffiah in the character of a prophet, as well as that
of a king. This was evidently the idea of the woman
of Samaria ; and as the Jews appear to have regarded
John as a true prophet, they might naturally (as we are
told in the 15th verfe) muse in their hearts whether he
was the Chrift or not. But as foon as John perceived
their fufpicions, he took effectqal care to remove them,
by declaring that another prophet, far fuperior to him
felf, fo far fuperior that he was not worthy to loofe his .
fhoes, would foon make his appearance ; and as they
expected none greater than the Meffiah, they muft con.
elude that he (John) could not be that perfonage. By
baptizing with the holy spirit and with fire, John
has been generally thought to refer to the defcent of
the holy fpirit on the day of Pentecoft, under the ap-
pearance of eleven tongues, or flames of fire ; tho' it is
doubted by fome who adopt this interpretation, whe
ther John underftood his prophecy or not. But there
js another interpretation which I fhall mention in con
nection

Sec.X. The FOUR EVANGELISTS. -ft.
nection with the fubfequent verfe, from which it derf
rives its probability.
17. John had before denounced the judgments of
God againft the impenitent in geheral, and now afferts
that the perfon by whom this juftice would beadminif-
tered, would be he whofe forerunner he was; who, like
as the hufbandman feparatesthe chaif from the wheat,
preferves the grain and deftroys the ufelefs hufk,
would diftinguifhbetween the righteous and the wick
ed, and affign them their portion according to their
refpective characters. By unquenchable fire is meant
fire that will not be put out, but continue to burn till is
has confumed the' chaff. Virtue will receive the re
compence of reward, but vice will be finally deftroyed.'
Here then We may have the idea of baptifm both with
the holy fpirit, and with fire. Baplifm propeily means
plunging, or total immerfion in water ; but is applied
figuratively to other things, and fignifies doing any
thing totally or completely, and the application is gen
erally made tpa ftate of fuffering rather than enjoyment,
tho' it may be made to either. Thus an hiftorian
fpeaking of a general who came with an army and made
great havoc in a city, fays he baptized the ' city. To
baptize with the holy spirit, and with fire, may fignify
then, he fhall communicate the holy fpirit in pi'ofufion
which may include the atteftations from above to his
divine miffion with the effects which the acknowledg
ments of it would produce ; but unto obftinate and
vicious unbelievers he will prove the minifter of the
divine judgments. He will baptize them with unquench
able fire, alluding moft prcb at ly to the compleat over
throw'

%6 NOTES ON"
throw of the Jewifli nation, td which he had befoT4?
referred under the appellation of the wrath to come.
18 The evangelift no where intimates that he
taught any other doctrine ; By the expreffion in this
verfe we are therefore to underftandnothing more thaa
that he dwelt upon and illuftrated thofe which he juft"
tonfidered.'

Section xu
The Temptation of Jesus.
Matt. IV. 1— -11. MarkI, 12— 13. Luke IV. 1—13.

c,

CONSIDERING the very important mif
fion of our Saviour, and what I muft take for granted
in this place that he was a man like any one of us,, and
who, could therefore have no preparation for it but
what he reeeived from God at one period of his life or
other, there muft have been a time in which he was in
formed concerning his peculiar character as the Meffiah
and been inftructed in all the particulars relating to it
The character he fuftained being fo truly great and il-
luftrious, the probability is that his mind was prepared
for it [gradually, and that he had intimations directly
or indirectly conveyed to him pretty early in life, that
he had fome extraordinary part to a& in it- That this
Was fuppofed to be the cafe we may collect from what
Luke relates of his journey to Jerufalem vvhen twelve
years old, at which time he called the temple his fa
ther's house, as well as from what Matthew relates of
Joha

Sec. XT The FOUR EVANGELISTS". '*f
John the baptift confidering him as his fuperior and of
Jefus admitting that he was fo. But 1 cannot fay that
I am difpofedto lay much ttrefs upon either of ihefs
circumftances. The extraordinary part that Jefus
acted afterwards would naturally prepare the minds of
his followers to receive fuch accounts as thefe on in-
fufficicnt evidence.
Independent of any accounts of this kind, it is pro
bable in itfelf, that fome intimation would be given te»
Jefus of his having more important bufinefs, in the
world than that of other men. Becaufe had a plaia
man, in the lower ranks of life, tho' of a virtuous con
duct and a pious difpofition, been informed all at once
that he was the Me.ffiah, even fuch a one ar. the Jews
expected in that character, and much more fuch a
one as Jefus was to be (which was infinitely greater)
his mind would have been overwhelmed with it. We
may conjecture, therefore, that he was at leaft divinely
directed, to go to the baptifm of John, and prepared to
expect fomething extraordinary on that occafion, whew
ther he was particularly informed concerning the actual
appearance or not. It is probable, however, that Jefus
was not fully inftructed in the particulars of his charac
ter and miffion till after the vifible defcer.t of the fpirit
of God upon him at his baptifm.and we are naturally led
to fuppofe that this was the bufinefs of the forty days
which preceded his temptation, which forty da>she
paffed in the wildernefs no doubt in abfolute folitude; and
as we are informed without eating or drinking. This fa
much refembles the cafe of Mofes, who was on mount
Sinai the fame number of days, falling alfo, and in com
munion

48 tfOTES ON
munion with God, that we are naturally led to fuppofo
•that thefe forty days in the life of Jefus were paffed in a
fimilar manner,- and this might be fufficient to prepare
his mind for all that he had to do and fuffer, efpecially
as he was not called to immediate action. It may bfc
further conjectured (and in this cafe we are unavoida
bly left very much to our conjectures) that Jefus paffing
thefe forty days in a ftate of peculiar communion with
God (in all which time he was without food and proba
bly alfo without fleep) would imagine himfelf to be in
What is cqmmOnly called heaven, where God is fuppof
ed to refide ; as Paul imagined that he was Caught up
into the third heaven during his Vifion or trance. Oil
this eafy hypothefis we may fuppofe that it was to this
being in heaven, and with God, that Jefus might allude*
(when he faid that he had csme down from heaven, and
was to ascend up to where he had been before, tho' thefe
phrafes do not neceffarily imply any thing more than
his having received a miffion from God; and they might
have been applied to the cafe of any other prophets,
ivho are indeed alfo faid to have been sent of God, and
even to come from God, as if they had been in heaveiS •
where God i3 fuppofed to be^
By the spirit we are, no doubt, td uncle rftancl the
fpirit of God, and the phrafes Led by thi spirit, and bein*
in the spirit, are fuppofed to be ufed in the fcriptures to
exprefs what is called a vision, in which the natural im-
preffionof vifible objects is prevented, and the mind be
comes fubject to other impreflions from the immediate
agency of God. It has therefore been fuppofed with
great probability, that this temptation was fomething that

Sec. XL The FOUR EVANGELISTS. 4£
thai paffed in a vifion, fucceeding that in which he
had been inftructed in the particulars concerning his
miffion. It confifted of fuch fcenes, as when our Lord
reflected upon them, would prepare him for the difficul
ties he would meet with in the courfe of his miniftry,
and fome of which, at leaft, evidently arofe out of the
particular nature of his character and office. That the
whole ot this temptation could not poffibly be a real
tranfaction, is evident from the nature of fome of the
particulars, a circumftance which itfelf makes it pro
bable that the whole is to bd underftood with a fimilar
latitude of interpretation- For We cannot fuppofe that
One part of the fame relation is true in a literal, and
the other only in a figurative fenfe.
The agent in this temptation is called the Devil,
the fame that in the Old Teftament is calied Satan,
and this is probably not a real, but an allegorical per-
fonage, the principle, or cause of evil in general, natu
ral or moral. The heathens, indeed, fuppofed that
there was a real being, a great and malignant fpi
rit who was the author of all the evil in the world.; be
caufe they could not account for it on any other prin
ciple. Bnt this is by no means the doctrine of the
fcriptures, in which good and evil are equally afcribed
to the fame good being, to whofe excellent purpofes,
evil is as fubfervient as good. Even temptations to fin,
which are commonly afcribed to the fuggeftions of this
evil fpirit, are by the apoftle James moft exprefsly af
cribed to a man's felf ; when he fays (chapters the firft
and fourteenth) Every man is tempted when he is drawn
afide by his own.lufts, and inticed. Befides, in the
Vol. I1L D language

SQ NOTES ON
language of fcripture, any thing that is evil is called
Satan, or the Devil, arid is notalways faid to come from
him. Thus when Peter fuggefted to our Saviour 'an
improper thought, he faid (Mauhew xvi, 23) get thee
behind me Satan. Thou i. e. thou, Peter, savourest not
the. things that be of Godj but those that be of men'. And
when he fpoke of the traiterous defigns of Judas he
faid (John -vi, 70) Have I not chosen you twelve, and
one of you is the devil, as the phrafe may be moft natu
rally rendered. It is probable, therefore, that the fa
cred writers themfelves^ho' there is no inconvenience
in fuppofing that they had adopted the opinion of their
neighbours concerning a great and maligriaiit evil be-
in r>, as they did the doctrine of Damons) ufe the term
Satan, or Devil, as expreffive of the principle of evil in
generrtl, and that they had no idea of the real exiftence
of fuch a being as the Devil is fuppofed to be. Noth
ing, indeed, can be more improbable than the exiftence
of fuch a beirag as the Devil, who in the vulgar opinion*
is a kind of rival of the fupreme Being, prefent in eve-
ry place at the fame time, or in the quickeft poffible
fucceffion, knowing every thing, even the thoughts of
men's hearts, which, if any thing, is furely the preroga-*
live of God only, and almoft omnipotent.
For in the fcriptures there is no mention made of
more than one Devil, and fuch alfo is the common opi
nion, tho' it is imagined that he has inferior evil fpirits
acting under him. If this appearance paffed in vifion,
there might be the appearance of fome perfon in the
character of the tempter. So we read in thc 2nd of
Chron, xviii, 20 — that the prophet Micaiah in a virion, . faw

Sec. XI. The FOUR EVANGELISTS. 51
faw a lying fpirit in the prefence of God, and in the
fcenical reprefentation of the book of Job, Satan is
defcribed as ftanding along with the angels in converfa
tion with God.
As many perfons will after all, think it unnatu
ral to fuppofe that fpeech and action fliould be afcribed
to a mere allegorical perfon, let them confider in what
manner the Comforter, or fpirit of God, is defcribed by
our Saviour. For in his reprefentation, words and ac
tions are afcribed to him, as if he had been a real per
fon, diftinct from God, whofe fpirit he is, John xiv, 26.
But the Comforter, who is the Holy Spirit, whom the
Father will send in my name, he shall teach you all
things, and bring all things to your remembrance; what
soever I have said unto you. Ch; xvi, 13,34. Howbeit
when the spirit of truth is come, he will guide you into
all truth. For he shall not speak of himself ; but what
ever he shall hear, that shall he speak And he will shnu
you things to come; He shall glorify me. For he shall
receive of mine, and shew it unto you. Notwithftanding
this ftrongly figurative language, it is evident from the
apoftle Paul, Cor. i, 2, 1 1, that the fpirit of God is no
more a beingdiftinct from God, than the fpirit of man
is a being diftinct from the man.
2. We muft obferve that the fcene which is called
the temptation followed the interval of forty days and
forty nights, as this verfe exprefsly informs us j
tho',- from the lefs particular accounts of Mark and
Luke, we might have concluded that the whole forty
days and nights had been taken up with the tempta
tion. Indeed it was thc circumftance of the tempta-
D 2 tion's

32 NOTES ON
tion's being after this length of time, which greatly
adds to the probabili ty of his temptation having been
in a vifion.
3- This temptation is addreffed to the preffingne-
ceffities of hunger, after a faft of fo long a time, and to
the gratification of his vanity, in proving himfelf to be
the fon of God by working a miracle for his relief*
This is a tempt ation to which he muft often have been
expofed in the courfe of his miniftry, when he had no
other means offupplyoig the wants of nature ; and no
doubt it was to prepare him for withftaiiding them, that
he was now prefented with this. We find in fact that
to whatever ftreights our Lord was reduced, whether
he was hungry, thirfty, or weary, he never attempted
to work a miracle for his relief, but fiabmitied to the
infirmities of our nature, and was fupported through
them. It was one object of Chrift's. miflionlo fet us.an.
example of nnfhak en fubmiffion to the divine will in,
every circum fiance; but he could not have exhibitted
this pattern if, inftead of bearing his trials, he had ex
erted his miraculous power to remove them.
4. This is a quotation from the book of Deut. and
implies that whatever God is pleafed to appoint, he will
either afford a means of fubfiftence, or make fome o-
ther adequate provifion for our fupport, Jefus always
replies to the tempter in the words of fcripture, which
the Jews applied on all occafions, and often without
much regard to the original meaning of the paffage.
7. Jefus had been declared to be the Son of God at
his baptifm, and to this, no doubt, there is an allufion
here ; but it does not neceffarily follow that it implied his

Sec. XI. The FOUR EVANGELISTS. 53
his being the Meffiah. It was fufficient for the pur,
pofe ef the tempter that it implied a ftate of high favour
with God. From the nature of this temptation itis evi
dent that it could not be a real tranfaction. For it
cannot be fuppofed that Jefus was carried through the
air at the pleafure of fuch a being, and placed upon a
pinnacle of the temple, probably in the view of many
thoufands of people. Our Saviour is here addreffed
4>y a mifapplication of a text of fcripture. But what
was promifed under particular circumftances, could
never be defigned to extend to all circumftances.
This is the principle of our Lord's anfwer. We are
never to make trial how far the Divine goodnefs will
extend by wantonly expofing ourfelves to unneceffary
difficulties, which is in fact infulting it. Or by tempt
ing God may mean in this place diftrufting God, which
is the meaning of the paffage as it ftands in Deut.
which our Lord has quoted upon this occafion. It is
tvritttn thou shalt not tempt the 'Lord thy God, why
fhould I afk any further proof of my being the Son of
God, than has been already given by a voice from
heaven, for that purpofe? This interpretation, how
ever, may be reduced to the general principle above
fuggefted. 10. This fcene muft neceffarily have paffed in vi-
lion, and not in reality. For we muft know that there
neither is, nor could be,any mountain from which all the
kingdoms of the earth, and ftill lefs the glory of them,
i. e. their riches, power, and fplendor, could be feen.
Such a fuppofition would imply more abfurdities than
one. Btfidcs Luke adds it was all done in a moment of
D 3 time

54 NOTES ON
time. The moral leffon of this temptation was, that
the kingdom of Chrift was not to be of this world, and
that he was by no means to affect that power which the
Jews afcribed to their Meffiah, or to appear in the
pomp of earthly princes,
It is poffible that nothing more may be meant by the
whole of this account, than that certain evil fuggeftions
occurred to our Lord's own mind upon his being de
clared to be the Son of God, and after having received
divine communications to qualify him for his office;
and if he were a man, it is impoffible but fuch thoughts
as thefe muft have occurred to his mind, tho' from
a principle of piety he rejected them. Indeed, the
whole of this fcene proves that Jefus was properly a
man, expofed to the fame temptations with other men,
and liable to be influenced by them ; and that he was
neither God nor any fuperior being, the maker of the
world and all things under God. For what would the
offer of the kingdoms of this wOrld have been to fuch
a being as this ?
11. i. e. They neither fupplied him w ith food, or
.afforded him that relief which he muft have wanted,
notwithftanding he was miraculoufly fupported through
the preceding faft of forty days.
As this temptation feems to have been intended to
inftruct Jefus with refpect to the ufe that he Was to
make of his miraculous powers, fome have fuppofed
that thofe powers were at his command, as much as
the power of fpeaking or walking are at the command
of ordinary men. And, indeed, in general Jefus did
work .miracles with lefs preparation, and in a more au
thoritative

Sec. XI. . Thc FOUR EVANGELISTS, 55
thoritative manner, than any other prophet; as when he
faid to the leper I will, be thou clean. But other facts
feem to fhew that mental prayer preceded all his mira
cles, as well as before he raifed Lazarus from the dead,
which he did in the fame authoritative and feemingly
independent manner, faying Lazarus come forth. Fcr
in his addrefs to his father on this occafion he faid, /
know that thou hearest me always. Alfo when he was
betrayed he faid he could have prayed to his Father,
and he would have fent legions of angels to refcue him
from his enemies. What occafion would there have been
for this prayer, if the angels had been his proper fer
vants. Alfo, if it had been poffible, which it was not,
that Jefus fliould have heen difpofed to work an im
proper miracle, we cannot think that it would have
taken place. And if it had been poffible at all, it might
have been fo tho' he had been the higheft. of created
beings. For they are all neceffarily imperfect. But
the proper object of this temptation, and inftrudtion
from aobve, might be to difcipline his mind, that he
might thoroughly underftand his fituation ; and then
no improper wiih of this kind would ever enter his
nr

D 4 S E C

S& NOTES ON

SECTION XII.
The Testimony ef John eemceming Jesm*
John I. 19- — —34.
JL HE appearance of fo extraordinary a per-
fon as John the Baptift declaring that he came from
God, which had not been pretended to for four hundred
years before, and in a nation which in former ages had
oeen favoured with many prophets, and profeffed a
great veneration, for them, could not but excite the
greateft attention, efpecially as they were now expect
ing one greater than all their preceding prophets.
Befides the enquiries which were made, no doubt in a
more private way, we are not furprized at a more fo
lemn deputation of the principal perfons of the nation,
probably the Sanhedrim, or chief court of judicature,
in the country, to procure information of his proper
character and pretenfions, of which we have an account
in this chapter.
As it does not appear that John opened his commifi
fion with any application to the chief rulers, but began
by addreffing the common people, it feems the former
took umbrage at him ; and had they not feared the
multitude, wbo venerated him, they would have decla
red againft him. We may gather John's fentiments of
them from Matthew iii, 7. But when he saw the Scribes
and Pharisees came to his baptism, he said unto them, 0
generation of vipers, who hath warned you to flee from the

Sec. XII- The FOUR EVANGELISTS. St
the wrath to come f and our Saviour's fentiments were
fanilar. The Tulers ®f the nation having received no
application from John, mow that his general popularity
began >to give them foeae alarm, femt a formjd deputa
tion to him when he was in the country beyond Jordan,
probafeiy with an infidious defign, fuch as frequendy
#ppeatfed in their conduct to our Saviour afterwards.
Their profe'ffed object, however, was to hear from him
felf, whether he was either the Meffiah, or fome
one fent to announce his coming. But tbey, no doubt,
expected the Meffiah would declare himfelf to them in
the firft inftance, as being of moft confequence in the
country. SI. As all the Jews expected that Elias was to be
the forerunner of the Meffiah, s.ndto anoint him, which
hadheen the cuftom of prophets in refpedt to kings in
former times, this folemn declaration of John, that he
was not Elias, not only proves that he did not know
himfelf to be that perfon, but that he did not know that
Jefus was tlie Meffiah. This obfervation is of great
importance to our underftanding the Gofpel Hiftory,
and was firft fuggefled by Mr. Palmer in the Theolo
gical Repofitory.
So different was Jefus from what the Jews expect
ed of their Meffiah, that it was of confequence he'fhould
not be generally known in that character. Accord
ingly our Saviour acknowledged it with great caution,
and only in private to his apoftles, a confiderable time
¦after the commencement of his public miniftry, which
would have been unneceffary if John had informed all
the country that he was commiffioned by God to an
nounce

S* .. -. / NOTES ON •¦
nounce him to all the people in that character. After
fuch an authentic declaration it would have been ftrange
to affect any fecrecy. So little had Jefus faid upon the
fubject, notwithftanding' his teaching in the temple,
and other places, that at his. trial, the high prieft thought
it proper to have the declaration from his. own mouth,
in open court, which would have been unneceffary if
they had: been able to, procure fufficient proof of the
fame thing from others.. John, : therefore, , tho' he had
it in commiffion from God to announce Jefuij as a pro
phet greatly fuperior! to himfelf, appears not to have
known precifely what his character was, and we fee he
was cautious not to exceed his commiffion. .'. ,
23. If we ccnfult the original paffage; in Ifaiah, we
. fliall fee this only relates to that glorious ftate of things
which is to take; place on the re-eftablifhment of the
Jews in their country. But fuch expreflions might be
naturally applied to the cafe of John the Baptift, or any
perfonwhofebufinefs.it was to introduce a happy change
of things,' which was certainly done by the preaching of
.the gofpel.
25, There is little doubt that profelyte.s were ad
mitted into the Jewifh religion by baptifm. Hence it
would he confidered as an introduction into the profel-
fion of a new religion, and accordingly they enquire
why John, who declared he was neither Elias, the
Chrift. nor the prophet, baptized. They conceived
that this rite would , be fuitable to the Meffiah, his fore
runner, or the other expected prophet; becaufe tho'
the Meffiah was not in their ideas to, abrogate their re->j
ligion,.he was to effect a wonderful revolution both in
a civil '

Sec. XII- The FOUR EVANGELISTS. 59
a civil and a religious view. How they came to fubmit
fo generally to the baptifm of John, as none of the pro
phets ufed fuch a ceremony, and they could not ac
count for it in him, does not eafily appear. Perhaps
it was a compliance occafioned by their refpect for his
character, and their general reception of him as a pro
phet. 26, John feems to fay that his baptifm was not that
of proselitism, but only of repentance, which might tend
to obviate their Cavils, as if he had preached a new reli
gion. That the Jews at this time baptized, as well as
circumcifed, their profelytes cannot, I think, be
doubted. 29. If John did not know that Jefus was the Meffi
ah, he could not refer to his death, when he faid " Be-
«« hold the Lamb of God Who taketh away the sins of the
" world." But the innocence of our Lord's character,
and the effect of his preaching, which John certainly
expected would produce a great reformation in the
world, lufficier.tly juftifies the comparifon.
• 30. It is evident not only that John had no idea of
Jefus being any other than a mere man, but that he was
fo termed by the Divine Being from whom he received
his commiffion. For John appears to have been re-,
markably exact in keeping to the very words of it, in
other particulars, and therefore, no doubt, in this. He
had been informed that his miffion had been fubfervient
to that of a great prophet,and alfo that this prophet was
a man. Had he therefore been any thing more than a
man, John would have been led into an error by God
himfelf, and his high authority would be the means of
leadng

60 NOTES ON
leading others into errors alfo* Since, therefore, John
fays that he who was to come after him, was to be a
man, we muft take it for granted that he was fo, and io
himfelf confidered nothing more j a man, us Peter calls
him *n Acts ii, approved of God.
31. That is, I knew him not to be the perfon I was
fent to announce before I faw the appointed fign.
32. John keeps ftrictly to the terms of his commif
fion. He fays not that Jefus was the Meffiah, but only
a greater prophet, to whofe miffion his own was intro
ductory, and Who Would baptize with the holy fpirit,
and with fire.
34. The term Son of God, is not neceffarily equiva
lent to the Meffiah, tho' properly applied to him by way
of eminence, as the moft diftinguilhed fon of God. Son
ef God was the appellation John heard by the voice
from heaven, and he keejps ftrictly to it.

SECTION. XIII.
The disciples of John and Nathaniel attend Jtesus.
John I. 35.— —51.

I

-T is obferved by early chriftian writers
that John is the only evangelift who gives an account.of
the firft part of the miniftry of Jefus. Indeed he ap
pears to have be-en belt acquainted with it, having pro
bably been one of Jefus's firft difciples, after having
been the difcipleof the baptift, and to have aicompani-
ed him in his firft journey from Jordan to Galilee, where

Sec. XIII. The FOUR EVANGELISTS 61
where he was. probably prefent at his firft miracle, that
of changing water into wine. The following narrative
is fo citcumftantial, that it appears to have been the
compofition of an eye witnefs, and written with that
fimplicity which diftinguifhes the hiftoiical writings of
fcripture in general, and thofe of John in particular."
This view of it is a fufficient proof of the veracity of
the writer. 35. The day after the teftimony that John gave to
Jefus on receiving the deputation of the Scribes and
Fharifeee to him.
37. One of thefe was probably John, the writer of
thi* Gofpel.
39. About our four in the afternoon, or towards
evening. 41. This was a natural conjecture, but not autho
rized by any thing John had faid. The difciples of
John, having a high opinion of their mafter, might con
clude that a perfon fo fuperior to him as Jefus was de
clared to be, could be no other than tbe Meffiah j and
they might thiuk that tho' John was not the Elias, the
true Elias would make his appearance in due time,
and anoint Jefus, which was the chief thing they ex
pected, or that the Jews now expect, from Elias. They
fay that he is not to appear till the day before the Mef
fiah will be revealed.
42; Thou art Simon, See] According to John, Jefus
gave the furname of Peter, or Cephas, to Simon before
the time that Matthew affirms it to have been given.
Pearce. It is

62 NOTES ON
It is cuftomary in the Eaft for perfons to take new1
hames from circumftances that occur in the courfe of
their lives, and fometimes they are called by the one
or the other indifferently. So Peter is fometimes call
ed Simon, which was his original name, as when Jefus
fays to him John xxi, 15. Simon son of Jonas hvest
thou me ? < "' "¦'¦
45. We are not to infer from hence that there afer
diftinct prophecies in the books of Mofes' concerning
the Meffiah j but fuch was the conftruction which was'
ufually put upon feveral paffages both in the writings.
of Mofes, and in the Pf aim's, by the Jews of that age.
Mofes, however, foretells that glorious .ftate of, the
Jewifh nation in the latter days to which the promul
gation of chriftianity itfelf, and confequently the-miffion
of Chrift, would be introductory. This Nathaniel iff
fuppofed to be the fame perfon with Bartholomew one
of the Apoftles.
¦ 48. The Jews, living in a hot climate took particu-'
lar pleafure in fitting under the fliadeof figtrees, and
other trees of thick foliage, through which the rays of
the fun could not penetrate. 1 here they might read?
meditate, or pray ; and it is probable that in fome fUch*
pious manner Nathaniel had been employed.
50. This feems to have been an acknowledgment.
on the part of Jefus himfelf that he was the Meffiah ;
and he certainly never denied it, but on the contrary
did every thing, to lead the people to conclude it. But
he made no public declaration to that purpofe, and
long after this, when (probably in confequence of his-
faying nothing about it, and efpecially his not a {Turn ing;

Sec. XIV. The FOUR EVANGELISTS- 63
ing what were deemed the effential characters of the
Meffiah) the Apoftles themfelves feem to have aban
doned the idea, he informed them of it, but as a thing
they were not topublifh.
51. Te shall see the heaven open, &c] This muft be
a figurative expreffion, denoting the manifeft figns of the
prefence of God with Jefus in his miraculous works,
&c. fo that there would be a vifible intercourfe between
heaven and earth, fuch as was reprefented to Jacob in
the vifion of the ladder, on which angels were feen af-
cending and defcending.

SECTION XIV.
The Marriage Feast at Cana.
John II. 1  12,

w,

E are now entering on the confidera
tion of the proper life of Jefus, when he began to ap
pear in public, and work miracles in confirmation of his
divine miffion. This muft have appeared an extraor
dinary circumftance to the Jews, whofe anceftors had
feen miracles, but none of that generation, or of many
preceding ones.
The miracles of Jefus were of two "kinds. In gen
eral they were inftances of benevolence as well as of
power. This which we are about to confider was a
conjunction of both ; as his walking on the fea, his
flilling a temptft. and making the barren fig tree to wi
ther, were chiefly of the latter kind. None of them

were

64 NOTES ON
were accompanied with any marks of oftentatiob, at
had his own reliefer advantage- for their object*/ It is
probable from the oourfe of the narrative, that only a»
fmall number of the miracles are; recorded by any efther
evangelifts, ; but thofe that are* were no, dioubt, the moft
renaaukabJe,, and tfesy were all attended with fuch eir-
cumftance?, as make it. evident that there waen© desep^
tion, or trick, in the conduct of them.
1. 'This was the third day from.: their fettiag out ore
their Journey to GaJElee, mentioned i„ 43. From*
other circumftances too it appears, that feora Jerufe-
lem to Gallilee was a journey of three days on foot.
Thus Jefus when he was in Gallilee, fays (Luke xiii,
33,) I must walk to- day, and tomorrow, and the day
following ;for it cannot be that apnphet perish out of
Jerusalem. The diftance was about fixty miles.
3. Tho' it is probable that the mother of Jefus was
acquainted with his power of working miracles, it does'
not certainly follow that he had actually performed .
any: She muft have known the teftimony of John to
Jefus, and probably he had < informed; her of the parti
culars of his temptation, whieh implied fai-s power of
working miracles, the tempter' hawing bid. hum, change
the ftones into bread, and he declined, not from; a: want
of power, but not to tempt God.
As no mention is made of Jofeph the hufhand pf
Mary, either on this occafion, or on any other in the'
courfe of the hiftory, it is probable that he was dead
before this time.
4. That is, the proper feafon' for working mira
cles. This

Sec; XIV. The FOUR EVANGELISTS. 65
This ftyle of addrefs, however it may appear to us,
was ufual with the atttients when the greateft refpect
was intended. The fame obfervatioD will apply to Je
fus faying to his mother, what hast thou to do with me.
In the very fame language^/ spot next o~oi) Jephtha ad
dreffed the king of the Ammonites. Jud. xi, 22.
5. It is plain from the order that Mary gave to the
fervants, that file underftood her fon as confenting to,
rather than rejecting, her requeft. At leaft there muft
have been fome circumftance in the difeourfe or beha
viour of Jefus which indicated as much, tho' he might
not think proper to act as at her fuggeftion.
6- This^rim might be the Hebrew 6Bi/z,whicli con
tained about four gallons and an half.
7. 'This great quantity of water that iwas changed
into wine, ihews that there was no deception in the
cafe. For tho' a fmall quantity of water might, by
flight of hand, be made to difappear, and an equal quan
tity of wine to take its place ; in the fame manner as
it is probable that blood had been fubftitued for water
in the pretended miracle of the Egyptian magicians,
this could not have been done with fo large a quantity
of water as was employed oii this occafion ; and ftill
lefs in the miracle performed by Mofes, when all the
water irt the river Nile was changed. Befides, it was
not Jefus, or his difciples, but the fervants of the houfe
that brought the water.
lO. This encomium given by a perfon who was ig
norant of the manner in which the wine was procured,
proves the reality of the change, and the exce'lenc; of
its quality.
Vol. HI. E The

65 NOTES ON
The word in the original which is here rendered
when men have well drunk, affords no foundation for
fuppofing that any of the company were intoxicated.
It is often ufed to denote drinking fo as to produce
cheerfulnefs, but within the limits of fobriety. It is
evident from the pleafantry of the governor of the feaft,
that he at leaft was fober enough to diftinguifh the qua
lity cf the Wine he drank.
11. By this miracle the difciples of Jefus were con
firmed in their belief of his being the great prophet
which John had announced him to be ; and it is pro
bable that at this time they would fuppofe him to be the
Messiah, and would continue in that belief till they faw
he took no fteps to affume that kingly power, which
they thought to be effential to that character. But
tho' on this account, it is probable their faith in his
being the Meffiah was much ftaggered, and perhaps al
together abandoned, they ftill adhered to him as a great
prophet. 12 Jefus's parents and himfelf were of Nazareth, that,
in my opinion, being his native place, and from this
circumftance be was called a Nazarene, it beiiig ufual
with the Jews to give perfons an appellation from the
place of their nativity ; and both the Jews in general,
and our Lord's own difciples after his refurredtion, u-
fuallv called him Jesus of Nazareth. But the family
of Jefus feems to have removed from that place to Ca-
.pernaum, a little before the firft paffover which Je
fus attended in his new and public character at Jeru
falem.
SEC

Sec. XV. The FOUR EVANGELISTS. 67

SECTION XV.
The Conversation of Jesus with Nicodemus.
John II. 13  25. III. 1  21.

A<

^CCORDING to the law of Mofes, eve
ry male of a proper age was obliged to attend at the
place which God fhould fix upon for that purpofe, three
times every year, via. at the paffover, the feaft of pen-
tecoft, and of tabernacles. Jefus went from Galilee to
Jerufalem on thefe occafionsj'and it was fuch an oppor
tunity of making himfelf generally known, as could
not have been found in any other country^ and on this
account touch lefs time was neceffary for his public mi-
niftry; Indeed not only men, but women who could
conveniently do it, attended. Herfe he was fure to
meet with the moft pious and well informed of his
countrymen, and whatever he did to attract notice could
not but be foon known in the moft diftant parts of the
country. 23. In this place we find an account of his cleanfing
the temple which the other evangelifts refer to the laft
time of his vifiting Jerufalem ; and that appears to me
to be its proper place in the hiftory. I am almoft in
clined to think that the account of the conference with
Nicodemusj which immediately follows, and is con
nected with this j is out of its place, and fliould alfo be
referred to the laft paffover ; fo that the 12th verfe of
E 2 tip

68 NOTES 01*
the 2nd chapter ought to be followed by the 22nd
verfe of the third chapter. This will make a much more
confiftent hiftory.
There are other evident tranfpofitions in this Gof
pel of John. Some have been clearly pointed out by
learned men, and there may be others which have not
been fufpected. The probability is that John, being
very old when he wrote his gofpel, did it in feparate
parts, and perhaps with the affiftance of Others, who
wrote from the accounts he gave them, and who put
the different parts together as well as they could. This
was a matter of fmall confequence ; but the dying tef
timony, as it were, of fo old an apoftle, the fubftance of
what he was able to recollect of his mafter's adtions
and difcourfes, efpecially fuch as had been omitted by
the other evangelifts, muft have been much valued, in
whatever manner their different parts were arranged.
According to all the other evangelifts, Jeftw began
to preach in Galilee after this paffover. It appears,
however, from this evangelift, if there be nothingmif-
placed in his gofpel, that Jefus did work miracles,
wh ich would not have been without teaching, at his firft
paffover, tho' we have no account of the particulars.
24, By believing on him, we are only to underftand their
convidtion that he was a teacher fent from. God. For
" he certainly had not announced himfelf as the Meffiah
to the people in general.
25. He didnotnut any confidence in them, or per
haps admit them to the number of his profeffed difci
ples, or followers; well-knowing that they had not.the
proper qualifications lor adherence to him. Ch:

Sec. XV. The tGU«vEVW#ELISTS ©$
s
< Ch- TIL U This,difc«iwrfe with Nieddefnus feeing
taiber-iatfoduced as an iHuftratifJnj ot proof §f $hat h§
had fasi d of Jeftja tno&ftigyfih&itwto* i% maty, :oe .the real
vfewarof radnjr which he might ibe^fe to do ift part by
Hts own riaturid fciig&cttyj- but eftiefjljpi? 3wH fhould W?0>
fey divide roraijrimicatiteriV
Br aihis'Coniverfa-toi .between; Jefus and^Nicffidfe.
mus, at Which it is^H^'ethat this evangelift, as-lweU
as &&iea& df the* apoftle;?, were pjjefenVhafs mpfp difjcuh
ty& >it thdn any. other. part of the gtffpel 'hiftory* ;T
have feen it. at difiereint. testes. In, different, lights-
This is probably owing to much of it* -being omitted,
and a want of connection between the feveral parts.
Thefe ap^eat«i.-.|br,.(examipler, no ^.n^jciion between
tSie weirds of NacftdjentuftSiic! thJsj§pJ^of J«/«s ; but.we
«tnay fuppofe'that aftetf Jp^deni^ had acknowledged
that he mdft have ai divine eoifemiffian, he icoiiGJUided
that theihk%domof^ody which both Jefusr and John
had declared to he at hapd, was certainly approaching ;
.but that he faw no i reafon why .men; fhould be baptized
into that helief^hjoh' John, and no doubt our Saviour
tafterhiro, had required* Neither Jefus $or John had
faid any thing about being born^again. Bat phis, bag-
tizing, as it was! conducted by John and our Saviour,
, might well, bear tp be fo characterized, . according., Jo
the JevVifli phraTeOiogy. Andthife is the ifipre proba
ble, as,- when any gentile became a.pr'pfelyte to the
Jeivifls religion^1 (in confequence of which he was. both
. . . ' - ¦ ' w
baptized and circumcifcd) he was ftud to be born again,
entering as 't were upon a new kind of life. Jjfefus
therefore faying that a man muftbe born $gaihibefqte
E 3 he

70 NOTES ON
he can fee the kingdom of God, might only mean to af-
fure Nicodemus that both John and; himfelf had fuf
ficient authority for baptizing even Jews on their pro-
feffion of repentance, as a preparation for the approach
ing kingdom of God ,• tho', conceiving themfelves al
ready to be of the family of God, they might think
there was no need of fuch a ceremony to introduce
them into it;
It is fomething remarkable that the Hindoos fpeak
of a fecond birth from acquiring a knowledge of their
vedas, which may be called their scriptures ; and the
phrafe twice born is in a manner fynonymous to a Bra-
min. 4. That Jefus had not ufed the particular phrafe
before,is pretty evident from the furprizejwhich Nicode
mus expreffes,and he no doubt intended by this means
to draw the true meaning of his language from him.
6- Here Jefus informs Nicodemus, that the new
birth he fpake of,;is being born of water and of the spi
rit ; and as John had declared his authority for bap
tizing with water, and had faid that Jefus would bap
tize with the holy fpirit, it is moft probable that thefe
were the things referred to by Jefus in this converfati
on. Some have, however, fuppofed that being bom of
water means }he natural birth of every man, which
they fay the Jews fo expreffed ; and that this is oppof-
ed to being born of the spirit, which fignifies either a
change of temper and difpofition of mind, equivalent
to a man's entering a new life, or to the defcent of the
fpirit on the da\ of pentecoft. They therefore fuppofe
'that being. born of water, and bcrn of the jlesh mean the

Sec. XV- The FOUR EVANGELISTS. 71
the fame thing. But I rather incline to the fuppofition
that by being born of the flesh our Lord meant a na
tural birth, and the privileges confequent upon it,
and by being born of the spirit, the new birth which,
tho' begun by baptifm with water, would be completed
by baptizing with the holy fpirit.
What we render born again may be alfo rendered
bornfrom above, and the meaning then will be every
perfon who is received into the kingdom of God muft
be born of God, or have an introduction into itfuitable
to its nature; ftill however, referring to the miraculous
gifts of the fpirit, and not, as I imagine, to an inward
change of temper, tho' that will, no doubt, be neceffa
ry to every man's admiffion into the kingdom of hea
ven. Nicodemus came to Jefus by night, privately, but
our Lord by infilling upon baptifm, expreffed by being
born of water, as well as of the fpirit, declares the ne-
ceffity of an ope n profession at all hazards, agreably to
his language upon other occafions. This makes it ftill
more probable that being born of water means being
baptized with water, and not a natural birth.
8. This illustration is not very clear.' The fame
word we render spirit fignifies alfo a wind, and thence
Jefus might be led to explain the 'one by the other ; and
to fay that, whenever that which he had expreffed by
being born of the spirit fliould come to pafs, thofe on
whom it took place would be no more able to account
for it than a man acted upon by a ftrong wind, who
could only feel iti effects, but could not underftand its
courfe ; and this 1 sing a reference to a future event, it

73 NOTES ON
it is no- wonder Nicodemus could' not underftaiml
it* 10. There is great difficulty in conceiving bow- our
Lord could be furpriaed at Nicodemus's not unddr*
ftandinghim. But he might prefume that a perfoni
well verfed in all the Jewifli learning might have ap
prehended his meaning foonerf efpecially as the effects
of the prophetic fpirit are often mentioned in the Old
Teftament, and fome of them were fufficiently fimilar
to what wasf to- take place on the promulgation of the-:
gofpel. 11. Here Jefus intimates that, whatever difficulty
there might be in Nicodemus underftanding what he
faid, what he declared came from God, and that he
had the moft fatisfactory evidence of it, equal to that
which any man could have had of what he had feen
and known' himfelf. This phrafe, however, of speak*
ing what We know, and testifying what toe have seen?
isfo much the language1 of an eye and ear witnefs, that
fome have fuppofed the Words to be thofe of the evange*
lift ; efpecially as John makes ufe of the fame phrafe
on other occafions. They therefore fuppofe that
Chrift's addrefs to Nicodemus end's at the tenth verfe,
and the Evangelift fpeaks to the end of the chapter.
But the phrafe verily verily I say1 unto thee, is fo cha-
racteriftic of oiw Saviour, that it feems impoffible to
admit the interpretation. We do not find this language
ufed by any other perfon.
la. It is not neceffary to ftvppofe tftat the epithet
earthly is applicable to the iubject of our Lord's dif-
courfe ; becaufe the phrafe might bp proverbial, denot ing

Sec. XV. The FOUR EVANGELISTS. 73
ing that the truths he had to reveal were as much more
fublime than thofe he had informed him of, as heaven
is above the earth. He then proceeds to allude to
fome of thofe doctrines,- efpeeially that concerning his
death,. and the effects of it in the propagation of the
Gofpel, of which no Jew had, any apprehenfion. It
was, however, our Lord's cuftom to fay things which
could not be fully underftood at the time of delivering
them, but only when they were reflected upon after
wards. John the Baptift adopts the fame figurative expref
fion when he fays v. 31 ft, he that is of the earth, is
earthly, &c. meaning not that Jefus was more from
heaven than himfelf, or that has doctrine, properly
fpeaking, was more from God, which was indeed im-
poflible ; but that the miffion of Jefus had a much great
er object than his, as much as heaven is above earth,
an expreffion ufed by the pfalmift;
13. In order to fpeak of heavenly things, a man muft
Rave been in heaven ; and this coald not be faid of a-
ny perfon with fo much propriety as of fdfus,. who
having had the moft intimate communication with
God, who is always- fpoken of as being in heaven, may
be faid to have been there too, and confequently to
have come down from heaven,- nay, as it is here enpreff-
ed to be in heaven at present, on account of the inti
mate prefence of God with him. And this is not to
be underftood as if no perfon had been in heaven in this
..fenfe befides JeTus, for thc phrafe is nothing more
than a Hebrew mode of comparifon, according to which
any thing is denied of one which is true in a higher fenfe

74 NOTES ON
fenfe of another. Thus when it is faid Jacob have I
loved, and Esau have I hated, the meaning is not that
God properly hated Efau, but that he preferred Jacob
to him. What is here faid therefore of Jefus being in
heaven, is only figurative language, and is by no means
to be underftood literally; as if he had been actually in
heaven, and came down from thence ; tho,', as has
been obferved, what is not at all unnatural to fuppofe,
that during his communication with God fubfequent
to his baptifm, he might imagine that he had actually
been in heaven, and therefore had actually comedown
from thence. Leaft of all are we authorized to infer
from fuch expreflions as thefe that Jefus had pre-ex-
ifted, and had been in fome other worid or ftate before
he came into this. N- B. This verfe and all that fol
lows to the end of the chapter, may be fuppofed to be
the language of the evangelift, tho' I fee no improba
bility in their being fuppofed to be the words of Jefus
himfelf. 1 5. Here our Lord alludes to his death upon the
crofs, and the effect of faith in him, fimilar to the ef
fect of the faith of the Ifraelites, when they looked
towards the brazen ferpent, which Mofes expofed to
their view in the wildernefs.
2l. In this language our Lord reproves the incre
dulity of the Jewifh nation in general, notwithftanding
they had had abundant evidence of his divine miffion.
At this time however, they had feen but few of his mi
racles, and therefore the obfervation will better fuit the
character of the evangelift who wrote a longtime after
all ihe events, unlefs we fuppofe this part of the hiftory to

Sec. XV. The FOUR EVANGELISTS. .75
to be out of its place, and that it ought to have been
introduced among the events of the laft paffover.
THE PARAPHRASE.
John iii: 2. We cannot but acknowledge that thou
art a teacher fent with fome commiffion from God to
inftrudt us, becaufe no perfon except one commiffioned
and empowered by God,„could do thefe miracles which
we fee thou doft ; and I am come to fhew my refpect
for thee, and to make farther enquiries concerning thy
doctrine and pretenfions. 3. Jefus anfwered, if you
confider me as a teacher fent from God, you muft not
content yourfelf with applying to me in a private man
ner, but muft make an open profeffion of your faith by
thejite of baptifm, as you oblige your profelytes to do
when you fay that then they are born again. 4. Ni
codemus replied, to baptize Jews, the children, of
Abraham, and who are already the fons' of God, ap
pears to me to be as extraordinary as a new birth to
thofe who are already full grown, and even advanced
to old age. 5. Jefus anfwered, the kingdom of God
is, however, to be introduced both by the baptifm of
water, and by the fpirit, or the miraculous effufion of
divine gifts ; and every difciple of mine, in this age
of the promulgation of ihe gofpel, will partake of both-
6. The privileges of the gofpel are not things that a
man can inherit by natural defcent, but are of a fpiritu-
al nature. 7. And therefore do not wonder that it
fhould be required even of Jews, that they be convert
ed to it, and baptized into it, juft as Gentiles are when,
they bjcome Jews ; affuming a new and heavenly dif
pofition.
8 Do

7S NOTES ON
S- Do not exprefe fo much furprize at my faying
ypu muft be born of the spirit, as the wind, tho' the
nature and the caufe of it be not underftood by you,
produces great and vifible effects ; fo fhall it be when
the fpirit of which I fpeak fliall exert its power.
9, 10. Nicodemus acknowledging that he was not
able to comprehend thefe things, Jefus replies, Art
thou a mafter in Ifrael, one who profeffes a thorough
knowledge of the fcriptures, and art fo little apprized
of the nature of the spirit, by which many perfons in
former times have been actuated, fo as to become quite
other Derfons than they were before, and do things of
which they were before incapable ?
11. But not to explain at prefent how thefe things
might have bedn underftood from the fcriptures", I do
affure you, that what I now affertmay be depended up
on, as what I ,have received in commiffion from God,
tho' the Jews in general do riot receive my doctrine as
from God.
12, 13, If youhefitate to admit thefe firft and ele
mentary principles of the gofpe',fuch as John the Bap
tift., has already taught you, how can you receive the
more fubllme truths of it, to which your prejudices are
ft ill more av'erfe ; arid yet they are fuch things as I,
v. ho am in intimate communion with the Father, have
in commiffion from him, fome of which are the follow
ing important particulars.
1'4. You expect a temporal and triumphant Mef-
fu\h, but you will have a fuffering one, who will even be
1 expofed upon the crofs, as Mofes expofed the ferpent
in the wildernefs, and for a fimilar falutary purpofe.
15. That

Sec XV. The FOUR EVANGELISTS. li
15. That whofoeverj of whatever nation he be, that fliall
look up to him, or believe in him, and obey, mav not
perifh, but have everlafting life. 16, 17. It was for
this gracious purpofe that God fends him into the world,
viz. that not the Jews only, as you fuppofe, but that
the Gentiles alfo might be faved ; whereas you expects
that the Meffiah will triumph over, trample upon, and
opprefs the Gentile world. 1 8. And fuch are, and will
be, the teftimonials of my divine miffion, that whofoe->
ver does not admit them will be liable to juft cenfure
and condemnation. 19. For the evidence will be fuch*
as none but the wilfully blind, thofe whofe minds are
preverted by vicious prejudices, can refift. Such wiU
naturally be averfe to the gofpel and its evidence. 20*
For we fee univerfally, that they who are confcious of
guilt are averfe to receive that truth, by which thei*1
vices would be detected and expofed. 21. But they
who are of a candid and ingenuous difpofition,and have
nothing to reproach themfelves for, fear nothing, and
are ready to receive all new truths. Their hearts and
lives being worthy of God, every doctrine that is true.
can only make them appear to more advantage.

SEC-

Wi

78 ,3 NOTES ON

SECTION XVI.
The last Testimony of John and his Imprisonments
John III. 22.  36.
Luke III. 19. ——20. •.££.:.»&>*¦
E have here the laft account of John's
miniftry, and his exprefs acknowledgment of the fupe*
riority of Jefus to himfelf. This is a circumftance
greatly in favour of the truth of his divine miffion. For
being in poffeffion of a great popularity, and confe*
quently within reach of the fruits of it, whatever they
were, if he had been an impoftor, he would have avail-
ed himfelf of his. fituation, and never have given place
to another, who had none of the advantages he poffeff-
ed; and by whofe fuccefs it does not appear he had any
profpect of being benefitted.
22. Except that Jefus worked miracles, there does
not appear to have been any difference between him
and John as public teachers. The doctrine of both was
the fame, repent for the kingdom of heaven is at hand-,-
and both of them baptized, tho' Jefus did not do this
in his own perfon, on account of its being a fervile ofr
fice which his difciples were ready to difcharge for"
him. For if we may judge from the few examples we
have of the mode of administering it, both the perfon
baptizing, and the perfon baptized, went into the water
together ; and it was not fufficient that the perfon bap
tized fliould plunge himfelf in water in the prefence of
the

Sec. XVL The FOUR EVANGELISTS. 79
the other. That baptifm was adminiftered by immerf-
ing the whole body in water cannot be doubted. But
as all that was reprefented by it was cleansing from sin,
and this is fufficiently expreffed by the application of
water to any part of the body, I do not fee that exact -
nefs in the outward ceremony is at all neceffary incafes
in which it would be attended with inconvenience ;
tho' our Saviour and his Apoftles neither finding, -nor
forefeeing, any inconvenience from dipping the whole
body, have left us neither precept nor example of any
other practice. In Judea, where bathing for the pur
pofe of purification was frequent, and the climate
warm, plunging in water is generaUy a great gratifica
tion. The primitive chriftians muft have feen the
thing in this light, when without any objection being
made to it, they fatisfied themfelves with only fprink-
ling thofe who were tick.
25. Probably about the neceffity of his baptifm
which reprefented purifying.
26. Had John openly announced Jefus as the Mef
fiah, it is probable this perfon would have called hi:n
by that name, and not at all that he would have exprefs-
ed furprize or concern that the people fhould flock to
him. It fliewed great attachment to his mafter that he
fhould be offended at the preference which wes given
to Jefus, when John himfelf had acknowledged him to
be his fuperior.
28. The phrafe before him does not mean before the
Chrift or the Meffiah, but only before that person of
whom you are (peaking, namely before Jefus. 1 his is
evident

80 NOTES ON
evident from the original, tho' die contrary is intimated
in our tranflation. Vide Theological :Repofitory>
29. As John had beftke expreffed his inferiority te>
Jefus, by faying that he was not worthy to ftoop down
and untie hisfandals, he now ufes a.iother comparifon,
calling Jefus the bridegroom, and himfelf his friend,
who Would rejoice in his happinefs and honours.
31. This figurative expre^vn, fignifying that Jefud
Was as much fuperior to him as heaven is to the earth,
was explained before, and feems to have beeneommon
with the Jews.
34. Diftinguilhed by a profufioh of Ihe gifts of the
fpirit which himfelf was not.
85. This does not imply that all power was given to
Jefus at that time, but only that it would be given him.
So when Jefus fays after his refurrection, All poxuer
is given me in heaven and earth, we are only to under*
ftand it will be conferred upon him at his fecond com
ing in his proper kingdom, which commences at the day
of judgment. He is now, according to his own com
parifon, gone to receive his kingdom, or be invefted
with it, and will then come to exercife it.
36. By believing in Chrift, we are always to un
derftand faith with its natural confequences, repent*
anceand obedience. HoWever, mere unbelief wheil
the evidences of the Gofpel are fairly propofed, im
plies fomething wrong in the ftate of a man's mind,
and therefore deferving of cenfure* v
THE

Sec. XVI; The FOUR EVANGELISTS, *t
THE PARAPHRASE.
John III-, 27. Do not think that I fhall take any
umbrage at the greater fuccefs of the miniftry of Jefus;
The rank and office of us both was fixed by God, and
therefore what we muft acquiefce in. 2ff. You muft
acknowledge that Ln^-.r pretended to be the Meffiah,
but only to be fent to prepare the way for the perfon at
whofe fuccefs you take umbrage* 2.9. I rejoice in his
honour a»<i happinefs, as a friend, who affifts at a mar
riage feaft, partakes of the joy of the bridegroom* 30.
31. In comparifon with his commiffion, mine relates
to earthly things, and his to heavenly ones. 32. And
though the people may not flock to himfo readily, and
fo-genenilly as they have done to me, his fuperior com
miffion is as authentic as my inferior one } for he de
livers only what he has feen and heard from God,
SS. He, therefore, who believes in him, believes in
God himfelf. 34. To me, and to other prophets, but
a fmaft portion of the fpirit of- God is given ; but to
him the divine communications are without meafure ;
for the Divine Being acts and fpeaks by him in fuch a
manner as he has never thought proper to do, by any o«
ther perfon whatever. 35. Such is the love and regard
that God bears to him, that he will commit to him all
power both in heaven and earth, 36. He w ill then give
him power to raife the dead, and to give everlafting
life to all his faithful followers ; and all who obftinate-
ly refufe to receive and obey his gofpel will be exclud
ed from that everlafting life, and fuffer the moft exem
plary punifhment,
Vol. III. F § E C-

ti .._ NOTES ON
SECTION XVII.
The discoure of Jesus with the woman of Samaria*
John IV 1.-  42. Matt. IV. 12.
Mark I. 14v|f5.
T JL HE Samaritans lived in the very centre of*
Judea, worfhipped the fame God, and ufed the fame
rites with the Jews, but were inveterate enemies to
them. They were in part defcendants from the ten
tribes, the greateft part of whom were made captive by
the Affyriani, but mixed with other diftant nations, and
fettled in the fame diftridt by their conquerors. The
different people for fome time retained their different
worfhip ; but the country being depopulated by war*
and therefore infefted with wild beafts, they imagined,
according to the ideas which generally prevailed in the
heathen world, that this was a judgment upon them for
not worfhipping the God of the country in which they
were fettled. On this account one of the priefts whom
they had carried away from Samaria, came as we read
2 Kings xvii, 18. and dwelt in Bethel and instructed
them from the books of Moses, which the priests had in
their possession.
The temple of Jerufalem being deftroyed by Ne
buchadnezzar, the Samaritans propofed to join with the
Jews after their return from the captivity in rebuilding
it; but their propofal was rejected. Ez. Ch. iv. i. 2,3,
and ether caufes of of diffention ariftng, they erected'a temple

§ec. XVII. The FOUR EVANGELISTS; 8$
temple on Mount Gerizim, performing the fame wor
fhip with the Jews. They alfo continued as free from
idolatry as the Jews themfelves ; and we fliall find
they had the fame expectation of the Meffiah. Thefe
Samaritans, tho' much reduced in number, ftill fubGft,
and what is of unfpeakable value, they preferve among
themfelves, in the antient Hebrew character; copies of
the books of Mofes, which, as they had no friendly in-
tercourfe with the Jews fince the Babylonifh captivity,
there can be no doubt were the fame with thofe in
life before that event, tho' fubject to fuch variations as
will always be occafioned by frequent tranfcribing.
And the variations from our prefent copies, which
were thofe of the Jews, are fo inconfiderable that, by
this means we have a proof that thofe important books
have been pteferved uncorrupted for the fpace of al
moft three thoufand years, fo as to leave no room to
doubt that they are the fame that Mofes actually wrote.
It appears however, to the learned, that the Samaritan '
copies are more perfect than thofe of the Jews, the
latter having omitted many claufes and paffages which
ihey thoughtto be fuperfliious, but which are both a-
greable to antient fimplicity, and are fometimes ne
ceffary to make a perfect fenfe. It is hoped, therefore,
that in future tranflations of the books of Mofes, thofe
additions will be inferted in their proper places.
3- We fee how fenfible Jefus was of the umbrage
his preaching would give the rulers of the Jews. That
they looked upon him with a jealous eye, appears by
Nicodemus's coming by night. Tho' Jefus knew it
was not m the power of the rulers to defeat the pur->
E 2 pofes

& KOTES ON
pofes of God in his, nuffion, he was c*u#9Us.»ot u»*
neceffarily to expofe himfelf to their renfea.tment ; ftt
that he chofe at prefent to. ayoid the country near Je
rufalem, and open hjs, commiffion, as it were, in Gali
lee, a part of the country, populous, but diftant from.
the capital.
John iv. 9. Have no friendly intercourse.-} The
word o-vy%pi»v\ou cannot mean, as in our tranflation,
have no dealings; for the difciples were at that time
going into the town to buy food; and paffing, as all the
people of Galilee at leaft muft frequently do, through
Samaria, that kind of intercourfe could not be avoid
ed. Pearce would render the word, Use not, any thing
together with the Samaritans ; as that they will not
drink out of the fame cup, or outof the fame well with
them. Thefe words are probably thofe of the evan
gelift, and not of the woman. W.
10, Living, or running water.] Jacob's well was
probably a refervbirfor rain water, fuch being com
mon in the Eaft; See Observations on Travels int» the
East, Vol.i. p. 12a.
Here we have an example of the figurative and
enigmatical manner of fpeaking which Jefus fo .fre
quently adopted, with no other view that we can ima
gine but to excite the attention of his hearers, and im-
prefs their memories with fomething they might reflect
upon with advantage afterwards.
11. Thou hast nothing to draw with.] Jt is ufual
in eaftern countries to take leathern buckets, and
lines with them, therO being no fuch things left at the
wells. 12. His

Sbc. XVII. The TOUR EVNGELISTS. 85
12. His cattle.] ^pe^.[xoi7a imports fervants as well
as cattle. 14. The water was his doctrine, which he after
wards calls bread that came down from heaven, and
which he fays inr John vi, 51, was himfelf.
1 8- He whom thou now hast.] Pearce prefers the"
reading of g-ot for o~ov, and would render it, thou hast no
husband; according to which it can only be inferred that
this woman had been married to five men in fucceffion,
arid not that fhe lived in fornication at prefent. And
certainly the refpect that was fhewn to her by Chrift
himfelf, and by her fellow citizens, render it improba
ble that fhe fliould have been fo infamous as our pre
fent copies leave room to fuppofe.
20. As foon as the woman perceived that Jefus was
a prophet, fhe endeavoured to learn whether her nati
on, or the Jews, were right with refpect to their differ
ent places «f worfhip.
The Samaritans received only the books of Mofes,
not having originally procured any books befides thofe
which were fufficient to inftruct them in the mode of
worfhipping the true God, and they would not receive
any from the Jews afterwards. Now in the books of
Mofes no particular place is mentioned as the centre of
worfhip, but the preference feems there to be given
to mount Gerizim, forfeverel religious purpofes, and
one remarkable paffage of this kind the Jews have cer
tainly omitted in their copies of the book of Deutero
nomy. For thefe reafons, and becaufe mount Geri
zim was within their territory, the Samaritans thought
they were juftified in building a temple upon it;
F 3 22 This

85 NOTES ON
22. This phrafe ought not to be interpreted literal
ly, for the Samaritans worfliipped the fame God with
the Jews. It may perhaps be faid to be an expreffion
of general difapprobation, intimating only that, with
refpeft to the differences between them, the Jews were
right, and the Samaritans wrong.
In the former part of this converfation the woman
of Samaria had difcovered that Jefus was a prophet,
in confequence of his having told her fuch particulars
of her own hiftory as fhe was perfuaded he could not
by any natural means have been acquainted with. We
muft now attend to the remainder of the converfation,
and fome particulars which followed it.
25. The Samaritans, we fee here, expected a Mef
fiah as well as the Jews, and confidered him as a great
prophet, who would reveal the whole will of God.
Whether, like the Jews, they expected him in the cha
racter of a King, does not appear. As the Samaritans
had only the five books of Mofes, (at leaft they are not
now in poffeffion of any more of the Jewifh Scriptures) it
is. probable they were not led aftray by any mifconflruc-
tion of the latter prophets, as the Jews were. Befides,
they would be lefs ready to expect fuch a deliverer and
prince as the Jews did, as the Meffiah was to be. of the
houfe of David j and therefore a Jew, from whom they
could not expect any favour, tho' they might hope that,
as, in their opinion, their worfhip was agreable to the
original defign of Mofes, the. Meffiah might decide in
their favour, notwithftanding, both David and his
fon Solomon had worfliipped at Jerufalem. 26; This

Sec. XVII- The FOUR EVANGELISTS. 87
26. This is the firft explicit declaration of Jefus
himfelf ©f his being the Meffiah ; and it is extraordina<-
jy that it fliould be made to a woman of Samaria, and
with whom he had fo flight an acquaintance. It is the
more extraordinary, as it is evident from fubfequent
transactions, that Jefus had not acknowledged himfelf
to be the Meffiah even to the Apoftles, but had left
them, as well as the reft of the Jews, to form their o-
pinionofhis proper character from his works, and his
conduct. This is plain from his afking his Apoftles
what the Jews, and themfelves in particular, thought
of him, and from other circumftances to be confidered
hereafter. But the difcovery being made to Samari
tans only, it was not likely to be attended with much
inconvenience by fpreading among the Jews. It is a
remarkable circumftance that this declaration does not
appear to have produced any further converfation on
the fubject, and that the woman, when fhe told the
ftory to her countrymen, fliould only lead them to
think that Jefus was the Meffiah from his having told
her the particulars of her private life. She does not
fay he had avowed it, nor does it appear that Jefus
made any declaration on the fubject, tho' he preach
ed there more than a whole day. For the people
feem to have inferred from his difcourfes only that he
was the Meffiah.
27, It does not appear that the difciples overheard
any part of our Lord's converfation, fo that they muft
have learnt the particulars either from their mafter or
the woman, when flie told the ftory to her country
men. But the difciples would not be difpofed to cre dit

83 NOTES OS
djt her, and would hardly be likely to interrogate Je-
fus upon a fubject on which he had not thought proper
to explain himfelf to them. They might, therefore,
continue ignorant of his being the Meffiah.
28. The circumftances of this woman's leaving her
water pot, or bucket, fhews her extreme eagernefs to
inform her countrymen of what fhe had difcovered.
Indeed, nothing could be more interefting to them than
what fhe had to communicate. It is obfervable, how
ever, that tho' Jefus had aflced the woman to give him
to drink, it is not faid that fhe did it. Perhaps, feeing
fhe arrival of the difciples, fhe might leave her bucket
that they might ufe it themfelves, her fervices being
then unneceffary.
32, Another example of that enigmatical way of
fpeaking fo frequently ufed by Jefus, and defigned to
leave a deeper impreffion upon the memory. On this
occafion his calling the opportunity that now occurred
to do the will of God by ferving mankind as his daily
bread, was calculated to lead his difciples to confider
their future duty, which alfo was the inftruction of man
kind, as the pjoper bufinefs of their lives, as well as
the procuring of food,
34. i. e. I am more felicitous about this than food.
The only ufe of food is to prolong life, in order to dis
charge the duties of it. We do not come into the
world to eat and drink, but we came into the world
and eat and drink, in order to anfw../ the great de
figns of providence in creating and providing for us.
35. By this time, probably, the people of the city
we^e- coming in crowds to meet Jefus, and as he had
faid

Sec. XVII. The FOUR EVANGELISTS. 89
faid that it was his meat and his drink to do the will
of him that fent him, he faw before him an abundant
harveft or provifion of food of this kind, in doing the
will of God, who fent him to preach the gofpel. He
feems to make ufe of a proverbial expreffion, which in
timated that, in general, four months intervened be
tween feed time and harveft, whereas he had juft fown
his feed, by his converfation with the woman, and the
harveft immediately appeared, what he had faid having
already produced a great effect.
Having fpoken of the harveft of God and repre
fented his difciples as the reapers, he takes this oppor
tunity of affuring them, that their labours would not
go unrewarded ; that himfelf, who had fowed, and they
who would reap, would be happy together in the fruit
of their labours.
39. It is evident that the faith of thefe people was
not founded on her declaration that Jefus had told her
that he was the Meffiah, but only that he had told her
all that fhe had done.
40. Or a part of two days, according to the Jewifh
phrafeology. He arrived prefently after noon, and pro
bably left them after paffing two nights in the city.
42. The Samaritans confidered him as the tiaviour
of the world, tho' in what fenfe does not appear. It is
remarkable, however, that they do not fay he would be
Saviour of the Jews only, or of themfelves, but of all
the world ; probably applying to him the promife made
to Abraham, that in him all the nations of the earth
Ihould be bleffed.
SEC

90 NOTES ON
SECTION. XVIII.
The Cure of the Nobleman's. Son at Capernaum.
John IV. 43-  54.

W,

E now come to the fecond miracle
wrought in Galilee, which, like the firft, is omitted by
thc other evangelifts, tho' of a very extraordinary na
ture, being the cure of a perfon at a great diftance from
the place where Jefus was. But it is fo in appearance
principally, for Jefus always afcribed all his miracles
to God, and he is every where prefent.
44. Something is probably omitted in this place,
perhaps by tranfcribers ; for Jefus's own country was
Galilee, and thence he is called the Galilxan, an appel
lation by which his followers went u long time, and
therefore to have acted on the maxim he here menti
ons, he ought to have avoided all Galilsea. It was pro
bably Nazareth, which is more exprefsly called his own
country in Mark vi. that he now avoided. We may
therefore fuppofe that the evangelift wrote to the fol
lowing purpofe " He departed thence and went into
" Galilee, but not to Nazareth ,- for Jefus himfelf tef-
" tified that a prophet has no honour in his own coun-
" try." As Jefus's occupation was a carpenter, he
could not be much known beyond tht town he lived in,
fo that he would be as much a ftranger in the remoter
parts of Galilee as in Judea, and confequently might
be as well received there, 45. The

Sec XVIII. The FOUR EVANGELISTS, si
45. The ohly miracle he wrought in Galilee before
this, was turning water into wine at Cana, which was
done comparatively in private, and this is not menti
oned as the caufe of his being fo well received in Gali
lee, but what he had done in Jerufalem, the particu
lars of which we do not know, but they muft have been
of a public nature. They were the caufe of Nicode-
mus's reforting to him, as well as of the attention now
paid him on his arrival in Galilee. On this account I
am more inclined to think that this part of the hiftory
is mifplacedj and that it belongs to the laft paffover.
The allufion to the death of Jefus in the conference
with Nicodemus, which was then at hand, and which
would of courfe be more upon his mind, adds to the
probability of this conjecture.
47. From this nobleman's applying to Jefus to cure
his fon, it is probable that the miracles he had wrought
at Jerufalem were cures, of which moft of his miracles
confided, and which were equal proofs of his benevo
lence, and of his divine miffion.
It is evident he had no idea of Jefus being able to
cure his fon without being prefent ; and this is not ex
traordinary, as before this time probably he had not
cured any except when he was prefent. There does
not appear any reafon for the reproof, which evidently
it is, whether we read the fentence pofitively or inter
rogatively, that Jefus gave either to the nobleman, cr
to the perfons in whofe prefence tbe conveifation paft.
Perhaps fomething more might have paffed that we do
not know. Perhaps he might think it reafonable that
they fhould have received him as a prophet on the tef
timony

92 NOTES ON
timonyofjohn the Baptift, who, indeed, appear* to
have been received as fuch without his Working any
miracle, merely on account of the dignity of his cha*
racter aud conduct, and the energy of his preaching.
But there is, ftrictly fpeaking, no proper proof of a di
vine miffion but miracles. For how can we; know that
the hand of God is in any thing, except we fee fome
thing done which we are perfuaded God only can do.
50. Probably this nobleman did not confider him
felf as the object of the reproof of Jefus. For he con*
tinued his importunity ; and that there was no great
principle of incredulity in him is evident from his be
lief when Jefus told him that his fon would be reftored
to health without his going. He did not indeed ex
prefs the fame faith with the centurion of Capernaum,
who defired Jefus not to trouble himfelf to go to hia
houfe ; being fatisfied that if he did but pronounce the
word his fervant would be cured. But the centu*
rion had, no doubt, heard of this very cafe ; whereas
this perfon had not feen or heard anything of the kind.
No wonder, therefore, that the faith of the centurion
was fuperior.
53. The enquiry concerning the precife time of the
recovery, was very natural and important, with refpect
to the fhare that Jefus had in it ; and as it appeared
to be at the very time when Jefus pronounced the
words, Thy son liveth, they were convinced that the
cure was in confequence of fome power which accom
panied the words.
The diforder appears to have been a fever, which
has a regular and well known period j fo that when it
comes

See. 2ISL The FOUR EVANGELISTS 93
comes to its crifis, either death enfues, or there are figns
of recovery. Now as the recovery was fuch as to con
vince the family that it was not according to the courfe
of nature, we may prefume that it was more complete
than the ufual courfe of nature admitted, tho' no par
ticulars are mentioned. Fevers by which perfons are
brought near to death, always leave them in a very lan
guid ftate. However, in the accounts of many other
miracles we fliall fee the moft indifputable evidence of
the cures being quicker, and more compleat, than any
natural recovery from diforder, fo that nothing is want
ing in thefe inftances to the fulleft proof of the divine
interpolation.
SECTION XIX.
The CaU of Peter, James and John.
Matt. IV. 13  22. Mark 1. 16  20.

Luke V. 1  U.

I

-T is fomething remarkable that neither
Matthew,, Mark or Luke, feem to have known any
thing of the preaching or miracles of Jefus before his
arrival in Galilee, after the firft paffover ; fo that if we
had not had any other account but theirs, we fliould
have fuppofed that Jefus opened his commiffion, as it
were in Galilee ; and we fliall find in the courfe of the
hiftory that Jefus is generally confidered as having
taught in Galilee fome time before he preached in Ju
dea. Peter himfelf fpeaks of the gofpel as firft preach ed

U NOTES ON
edin Galilee, Acts x, 37, The word which God sent to*
ihe children of Israel, preaching peace by Jesus Christ,
That word ye know, which was published throughout alt
Judea, and began from Galilee, after the baptism which
John preached. This however, will appear lefs ex
traordinary, if we confider that none of the difciples
attended on Jefas conftantly till after his arrivalin Gal
lilee ; Matthew not tillfome time after the' reft, and
Mark and Luke ftill later ; and they might not chufe to
give an account of what they did not know themfelves,
Or what was not well known to all ; which the tranfac-
tions before this time, comparatively; fpeaking, were
not. Even Peter was not called to attend Jefus till af
ter his arrival in Galilee ; and by carefully computing
the time, I do not find that we can allow more than a
week"for all histpreaching in Judea before he returned
to Galilee, where the great fcenes of this important hif
tory opened, and to thefe we are now to give our at*
tention. "
i3. Mathew evidently confiders Jefus as having
lived at Nazareth till his fettlement, as it may be called
at Capernaum. But by dwelling he could only mean"
making it his principal refidence ; for according to this
very evangelift, he was little in that place. Probably
his mother and the reft his family might have remov
ed thither. 15. Mr. Mede renders the original paffage which
is, Ifaiah ix, 1, 2. as follows. " Though he lightly a£
" flicted the land of Zebulon, and the land of Naphtali',-
«' he fhal! greaiy honour her by way of the fea, beyond
" Jordaft

Sxc. XIX. The FOUR EVANGELISTS. 95
" Jordan, Galilee of the Gentiles. The people that
" walked in darknefs have feen a great light. They
" that dwell in the land of the fhadow ot death, uport
" them hath the light ftiined." The prophecy was
delivered at a time when this country was grievioufly
harraffed by the king of Affyria, juft before the cap
tivity of the ten tribes.
Ibid. By the side of] The word zsspccv, Pearce
Ihews, fignifies fometimes on one fide, and fometimes
on the other fide of Jordan ; and in this place it can on
ly mean the weftern fide. Leigh and Vorflius fay it
had the fame meaning as zrccpot 
Ibid. Galilee of the Gentiles.] It was in this part of
Judea that Solomon gave Hiram, king of Tyre, fome
cities, whence that country was filled with foreigners.
16, We are not to expect that all the paffages in the
Old Teftament quoted by writers in the New, had an
original reference to the purpofe to which they applied
them. It was often fufficient for them, if the ciroum-
ftances they relate could be defcribed in the language
of fcripture, to fay that fuch a paffage was then fulfilled.
The Jews were well converfant with the fcriptures
which were read in the Synagogue every Sabbath, and
no doubt they were much read in private. For the
Jews in general were able to read, and had few other
books. The chriftians, knowing that their mafter was
noticed in antient.prophecies, and that he was particu
larly diftingui filed by the character of the Messiah,
would probably apply to him more paffages than had
any proper reference to him- The prophecies here
qioted

96 NOTES ON
quoted are in the end of the eighth and the beginning
of the ninth chapters of Ifaiah, who is then probably
fpeaking of the defolatioffi of the country by the Affy
rian invafion, and foretelling the reftoration of it by the
victories of Hezekiah. Darknefs means diftrefs in
general, and light happinefs. It was, however, fuffici
ent for the purpofe of the evangelift, that fomething
favourable had been foretold concerning Galilee, and
certainly fuch was the preaching of the Gofpel in it ;
tho' far from being confined to it, it only began there."
17. Hence it appears that Matthew fuppofed Jefus
not to have preached at all, or not much, before his ar
rival in Galilee ; and what he taught was the fame with
the preaching of John, repent for the kingdom of heaven
is at hand. But the Jews would not underftand the
propriety of this doctrine, for they expected nothing
more than a temporal prince, who would refcue them
from the dominion of the Romans, and give them the
empire of the world ; and for this they already thought
themfelves fufficiently qualified.
18. It is rather extraordinary that as Peter and An
drew had been profeffed difciples of Jefus in Judea,
they fliould not have attended him in his journey to
Galilee, but be found following their ufual oceupaation
when he arrived there. Probably none of the other
three evangelifts had ever heard of any former call of
thefe apoftles ; and tho' in the account of John, which
cannot be difputed, they are faid to have been followers
of Jesus, they might not at that time have become his
constant attendants, and might have laid afide all
thoughts of it ; fo as to require a fecond call, like that
here

Sec. XIX. The FOUR EVANGELISTS. 97
here recorded. We fee, however, that in the account
of Luke, Peter not only calls Jefus Master, but at his
command readily eaft his net, after he had defpaired of
catching any fifh, which implies a former knowledge of
him, and refpect for him.
19. We have here an inftance of our Lord's happy
allufion to what was paffing in his prefence. He found
thefe men catching fifties; and alluding to their future
employment, told them that they would become fishers
of men, making them converts to his religionj the moft
honourable of all employments. We muft now attend
to another account of what muft have been the fame
tranfadtion with the preceding, given by Luke, and in
fome circumftances different, but not more fo than what
we find in the beft hiftorians with refpect to things of
little moment, whofe accounts of the greater and moft
important tranfactions differ the leaft. Such differences
only prove that the hiftorians did not write in concert;
and are favourable to the credibility of their teftimony.
Luke V. 7. 1 have fometimes been inclined to think
that Luke had mifplaced this account of the miraculous
draught of fifties, fince one fimilar to it is related by
John, as having happened after the refurredtion. That
fuch a miftake fliould be made by a perfon who proba
bly was riot prefent, cannot be thought extraordinary;
But, on the other hand, that the fame miracle fhould
be repeated in different circumftances, is not improba
ble. At two different times Jefus fed a great multi
tude with a few loaves and fifties, and miraculous cures
of a fimilar nature were frequently repeated.
VbL. III. G Depart

9* . ,-.«., NOTES ON
8. Depart from me.] Peter thought himfelf unwor>
thy of the. prefence 6f fo ;great and holy a prophet. as
he was nOw convinced Jefus, was, and be was afraid
¦that fome evil would befall him on account ofhispaft
fins. This idea appears to have been familiar to the
Jews. So Gideon expreffed his fear, Judges. vi, 22, be
caufe he had feen an angel of God. , Manoah, the fa
ther of Sampfon, expreffed ftill greater , apprehension on
the fame account,. Jud.. xiii 22. So alfo the -wido.v of
Zarephath imagined that her. fou died in confequence
' oflier having received Elijah into her. houfe, 1 Kings,
xyii, 18. And she said unto Elijah, What have I to do
•with, thee, Q thou man of God, art thou come unto me to
call my sin io remembrance, and to slay my son ?¦
9. Tho' it is poffible that there might be nothing mi-
culous in this extraordinary draught of fifties, it is evi
dent that Peter confidered it in that light ; and it was
highly improbable that Jefus .fliould know before hand
that there would be fuch a number of fifties in any par
ticular part of the fea, at any particular time.
11. Hence we fee the apoftles had fome property.
The fhip was Simeon's own, James and John being-
partners, and the other fhip was probably theirs. On
another occafion mention is made of their hiring ser
vants, and John had probably a houfe of his own at
Jerufalem, and being known to the high priest, was pro
bably a perfon of fome diftinction. Matthew was in
public employment, and had probably acquired wealth,
as it^is faid (Luke v, 9) that he made a great feast in
hishoufe to entertain Jefus and his difciples. Hence
it appears that the apoftles were not needy perfons, and

Sec. XIX. The FOUR EVANGELISTS!. 9*
and that there was fome merit in their forfaking all and
following Jefus. Peter mentions this circumftance, io
we have forsaken all and followed thee, Mark 10th and
28th. There is, therefore, no foundation for what
fome unbelievers have faid, of their having much to
gain, and nothing to lofe. The apoftles, as far as we
can learn, were of that clafs of men whofe teftimony is
always deemed moft valuable. For had they been of
higher ranks in life, they would have been thought to
have been too much within the influence of ambition ;
and it would with more probability have been faid,that
they had fome profpect of aggrandizing themfelves by
the feheme ; becaufe moft perfons who have had thofe
views have been of a pretty high rank in life. Ihe
apoftles appear to have been honeft men, uncorrupted
by commerce with the world, and who were, from prin
ciple and convi£tiori only, attached to Jefus: He nei
ther gave, nor promifed, any thing in this world ; and
had they thought him to have been an impoftor, they
muft have believed he had nothing to give them in an
other. Notwithftanding this, they adhered to him
through a painful and laborious life, when all profpect
of temporal advantage muft have vaniflied, and moftof
them died in his caufe. Certainly the apoftles, who liv
ed with him, muft have had the beft opportunity of
knowing whether he was an impoftor or not ; and the
facts I have mentioned are not to be accounted for if
he was. •,
G 2 SEC-

100 • NOTES ON

SECTipN, XX.
The Cure of the Demoniae, and of Peters wife's Mother*
Matt IV, 23  25. VIII; i4  17. Mark I. 21.
38. Luke IV. 14—15- — 31  44. VI. 17  19.

Jl

-ESUS having chofen the principal- of his conftant
attendants, who Were afterwards of the number of the
Apostles, the great fcenes of his public miniftry now
open upon us. It was probably on the evening before
the Sabbath that Jefus called Peter and James and
John, who were his firft difciples, and that in their
company he immediately went into Capernaum, and
the day following took them with him to the fyna
gogue, or place of public worfhip, where the fcriptures
were read, and prayer recited every Sabbath day.
Mark I-. 21. Jefus, tho' a ftranger, was permitted
to preach inthe fynagogues, and it appears to have been
the cuftom, that, with the confent of the rulers of the
fynagogue, any ftranger might do fo ; nor is this jfur-
prizing, for no provifion was made forpublic inftruc-
tion in the Jewifh fynagogues, there being no perfons
who fludied and prepared themfelves for it; fo that the
exhortation of piousand learned ftrangers who might
occafionally be prefent, would naturally be acceptable
to them. Matt. IV. 24. Jefus healed all, that applied to him
of any difeafe, fo that there could have been no colhi-
fion. The patients were not produced by himfelf, but
offered themfelves wherever he was ; and they were
not put off 'till another time, but were inftantly and
'completely

Sec. XX. The FOUR EVANGELISTS- 101
completely cured, whether their diforder* in the courfe
of nature were curable Or incurable, and fince thefe
cures were wrought before all who chofe to attend,
nothing is wanting to the fulleft proof that he was a
teacher fent from God ; fince as Nicodemus obferved,
he did fuch things as no man could have done if God
had not been with him.
Ch. VIII. 17, The manner in which Matthew ap
plies this prophecy, fiiews in what fenfe he underftood
Chrift's being faid to bear the sins of men, viz. bearirig
or taking them away, and not taking them on hiinfelf,
and thereby becoming liable to punifhmerit for them.1
For certainly he did not take the bodily infirinities or
difeafe s of men upon himfelf, but removed them, by
his power. So likewife he removes the moral difor- -
ders of men, the difeafes or vices of the mind, by the
power of his gofpel.
22. Probably the Scribes did little more than ex
plain the ceremonial of the law of Mofes, and teach the
people nice diftinctions, and ritual obfervances, or ini
form them of the traditions of the eJders ; fo that one
who reproved vice in the manner of the antient pro- j
phets, fuch as John the Baptift and Jefus, would be a
great phenomenon, and certainly Jefus taught morality
with an air of greater authority thahany who preced
ed him. 23. The diforder with which this man was afflicted
was probably the epilepfy.
It was the opinion of the Jews, as it is to this day
in all countries of the Eaft, that infanity is produced by
the agency of evil fpirits, who go into men, and difor-
G3 de

102 NOTES ON
der their underftandings ; and confequently that there
can be no cure till the evil fpirit is eaft out. Hence
they had recourfe to a variety of modes of exorcifm,
or charms, to compel thofe evil fpirits, whom they call
ed daemons, to go out of man.
24. What t have obferved being the opinion of all
the country, it is not extraordinary that many infane
perfons fliould imagine themfelves to be poffe fled, and
fpeak and act in the name of the daemons whom they
thought to be within them. For there are all degrees
of infanity, and many who are moft infane have lucid
intervals, in which they converfe rationally, and re
ceive information from thofe about them. This De
moniac had heard of Jefus, and, attending the fyna
gogue, had no doubt heardhim preach, and his being
peimitted to be there (for he was not brought with a
view to be cured) is a proof that he was not very mad.
He, fpeaking in his own name, or that of the Dsemon
within him (for what he fays will apply to either) and
con'eeiving Jefus to be a holy perfon, or prophet, per
haps the Meffiah, for it was foon fufpected, we fee,
that he might be fo, expreffed his apprehenfion that he
"might become to do him fome injury. For fuch were
the apprehenfions of the Jews in general when they
fuppofed themfelves to be in the prefence of an angel,
or any very holy perfon.
26. We fee how the natural actions of the man were
afcribed to the fpirit within him. He was evidently
much convulfed, and cried out ; and this was, no doubt,
the cry of the man himfelf, being produced by the ac
tion of his own organs of fpeech ,- and yet, if the ex
preffion

Sbc.XX. The FOUR EVANGELISTS: l 103
preffion be literally interpreted, it would imply that it
was the Daemon that uttered the cry.
27. We cannot wonder that fo much aftoniftiment
was expreffed'by the fptdtators, when we confider that^
tho' many miracles had. been recorded^ in .the facred
books oj the Jews,>noiie had<been '/exhibited fjpr more
than f<">ur hundred years before. .7 The people were af-
tonifhed at the doctrine and authority, with which he
taupht, as wtdl as the miracle. What thing is this?
What new doctrine is this P Not 'that Jefus taught any
thh<>$ '-u-op^riif- new, but there- was a novelty and ener?
gy;u. ws manner of teaching to which they had not been
i.:M..f,.omed. » ... • ".- ,'t:;. ¦-,..:
Of all ihe, diforders to which'we are liable there is
nonf. fft know fo ; little of, and in which medicine gives
lefs certain rcUef, than infanity, In thefe i cafes, when,
bv any mode of treatment, men. do ^recover the ufe; of
their fenfrs, it is generally after a long time.- But
here this moft wonderful of all effects was produced by
fpeaking a word, an evident proof that the hand of God
was hi it,,",
31, This diforder has a regular period, and .is not
cured .without coming to a crifis, fo thata.fudden cure,
like this, immediately after which a 'perfon fliall be
able to go about his, bufinefs, is evidently miraculous.
34. i. e. Dsemoniacs.
35- Notwithftanding Jefus performed thofe extraor?*
dinaiy miracles, we fee how-he expreffed hisrinthe de-
pendance upon God, for ail his powers by prayer, as o-
ther pious perfens do. SEC-

,104 NOTES ON
.v. f
SECTION XXI-
The Sermon on the Mount. Pajit I.
Matt. V, I. — -26- Mark IV. 21, 22. IX, 49, 50. Luke
VI. 20.— 26. VIH. 16, 17. XI, 33. XII, 58, 59.
XIV. 34, 35. XVI, 17.

H,

.ITHERTO it is only faid that Jefus like
John the Baptift called upon his hearers to repent, for
the kingdom of heaven Was at hand. Here we have a
fpecimen of his excellent morality.
The great object of this difcourfe feems to have
been to inculcate the principles of a better morality
than was taught by the doctors of the Jewifli law in
that age, and alfo gradually to undermine fome of their
notions concerning the outward fplendour of the Mef-
fiah's kingdom. For, in oppofition to the pride and
haughtinefs which thofe nations could not fail to in-
fpire, he begins his difcourfe with pronouncing blef-
firigs upon perfons of a quite different temper and dif
pofition, as the poor in spirit, as the humble, the mourn
ers, the meek, the merciful, &c. and efpecially the per
secuted for righteousness sake, of which they who ex
pected a triumphant Meffiah could have no apprehen-
fion. Matt. V.3. No virtue is more frequently infifted up
on by ihe facred writers, and our Lord in particular
than humility .which is no doubt the meaning of poverty
of spirit ; and pride is generally confidered, efpecially by

Sec. XXI. The FOUR EVANGELISTS. 10*
t>y the pfalmift, as fynonymous to vice in general. The
former is that temper of mind which receives all the
commandments of God with fubmiffion,jand acquiefces
with cheerfulnefs in all his difpenfations ; whereas a
fpirit of pride and haughtinefs fets a man up as it were
againft God, leading him to defpife all fuperior authori
ty, and to affect fomething of felf-fufficiency and inde
pendence. It is obferved that not lefs than ten times
inthe courfe of the New Teftament we meet with the
fentiment expreffed by our Saviour, Matthew xxiii,
1 1 , viz. Whosoever humbleth himself shall be exalted.
4. This denotes the f fame general character with
poverty of fpirit. The poor in fpirit will lament their ,
own fins, and thofe of others, and be apprehenfive of
the divine difpleafure, which is their only dread.
5. This expreffion frequently occurs in the book of
Pfalms, in which long life and the inherritance of the
earth are reprefented as the rewards of all virtue ; and
they may (till exprefs the happinefs of a future ftate,
which will probably be upon this earth, in fome reform*
ed and improved ftate of it after the refurrection.
6; This is a very emphatical expreflion, intimating
that the truly virtuous have the fame ardent defire to
excel! in all virtue, that other men have to gratify their
natural appetites for meat and drink ; and that to do
a wrong action would give them as much pain as hun
ger, or thirft.
7. This is what Jefus frequently, and with peculiar
emphafis, inculcares. It is even the fubject ot one of
the petitions in the prayer which he gave his difciples,
which teaches us to expect no mercy from God, but in
earth

106 ;ra .- NOTES ON
proportion'as we extend mercy to pur offending and
penitent brethren. r
8.: It appears to have been too much; the cuftom
with the Jewifli moralifts, to inculcate a regard to ex
ternal actions, but here, and in feveral other parts of
his difcourfe, Jefus fhews the importance of attending
in the firft place to the heart, from which all that is mo
rally good or bad proceeds; the heart, or the affecti
ons, being the root of the tree, and our actions the
branches and the fruit, which always derive their qua
lity from it.
9. This is fimilar to the virtues before mentioned,
ef humility, meeknefs, and mercifulnefs. They who
are of this difpofition will always be difpofed to be at
peace with all theworld, and will rejoice in every oppor
tunity of promoting peace and good will among o-
thers. 12. This language muft have greatly furprized thofe
followers of Jefus, who had any expectation of his be
ing the Meffiah. For they little looked for a.ftate of
perfecution, and could therefore fee no occafion fojr
fuchan exhortation as this. But nothing could have
been better caculated to prepare men for that ftate
which would beft qualify them for the happinefs of
chriftians in a future world, viz. a ftate of fevere trial
and difcipline in this world, in which it would, often
be neceffary to abandon life, anci, all the enjoyments of
it, in order to fecure an intereft in the happinefs of hea
ven, of which Jefus more diftinctly apprized his. follow- k
ers afterwards. 13. If the salt have lost its savour.] It is a common thing

Sec. XXI. The FOUR EVANGELISTS, 107
thing for rock fait, when expofed to the air, in h ot
countries, to lofe its acid. Maundrel fays, " Along
" one fide of the valley of fait, viz. that towards Gibul,
" there is a fmall precipice, about two men's length,
" occafioned by theataking away of the fait. I broke a
*' piece off that was expofed to the fun, rain, and air ;
" though it had the fparks and particles of fait, yet it
" had perfectly loft its favour. The inner part, which
" was connected to the rock, retained its favour, as I
" found by proof." Benson's Life of Christ, -p. 391.
14. A city set on an hill.] Perhaps the town of
Japhet, or Bethulia, which ftood upon a hill, might be
in view. 16. Thefe two exhortations are immediately ad«
dreffed to his profeffed difciples, and efpecially thofe
who propagated the gofpel. Of thefe he fays, ye are
the fait of the earth, and the light of the world, and
therefore of no ufe if they do not act up to their pro
per character, fo as to be of ufe to others. Similar to
this in the antient prophets is the comparifon of Ifrael
to a vine, which if fruitlefs is of no value at all, the
quantity and quality of its wood being both infignifi-
cant. And certainly nothing can be more contempti
ble than the character of thofe who profefs to teach
chriftianity to others, and difgrace it by their own
conduct. Such men as Jefus intimates by his next
•comparifon, ftand in a confpicuous fituation, where
their conduct will be obferved, ;>iid cannot be wkhouta
good or bad effect ; fo that ihey ought to be more par
ticularly circumfpedt.
By the comparifon of chriftian minifters to the light of

108 NOTES ON
©f the world, Jefus reproves thofe who are qualified t»
be ufeful to others, and yet do not exert themfelves
for that purpofe. No man fhould live to himself, but
leaft of all thofe, who by their education and profeffi-
on, make it their bufinefs to inftruct others. They
ihould confider themfelves as devoted to God, and tb
the caufe of truth and virtue, and not hold themfeivels
excufedit they do not, by every method in theirjpower,
enlighten the minds and improve the hearts of all to
whom they have accefs. When men are incapacitated
for public ufefulnefs, the obligation, no doubt, ceafes.
Then, as Milton finely fays. They also serve who only
stand and wait ; being ready to be fent upon any bufi
nefs of their mafter whenever they are called upon.
17. We are probably to regard what we find in thefe
three chapters not as delivered at once, bat as the fub
ftance of what Jefus faid upon various occafions. The
want of connection fhews this. The evangelift has giv
en no account of his general moral maxims but this,
and he preached in various places in Galilee, and would
probably often repeat the fame thing. So in the tenth
chapter we have an account of Chrift's inftrudtion to
the twelve apoftles with refpect to their particular mif
fion before his death ; but into that difcourfe he brought
every thing of a fimilar nature, even precepts which re
late to their future miffion into the world at large,
which were probably not delivered at that time. This
might be confidered as more convenient for the read
er, than to place fimilar obfervations in different
parts. 18. It 'does not appear that our Lord had as yet done any

Sec. XXI. The FOUR EVANGELISTS 10?
any thing that can be interpreted as an inftance of dif-
regard to. the laws of Mofes, or an intention to abolifht
them. But his invectives againft the teachers of the
Jaw, andi the liberties he took with the Sabbath after
wards, made it fufpected. Indeed, the cures at Caper
naum- were upon the Sabbath day. But it does not ap
pear that this then gave any offence. It was fometime
afterwards that the more zealous doctors of Jerufalem
made a handle of this. The common people do not
appear to have been offended at it. Our Lord, howe.
ver, might chufe to advance what he fayt concerning
the law., previous to what he was about to fay with ref
pect to the Scribes and Pharifees, who were the great;
teachers of it. As the Jews expected ^that the Meffiah
would be a great prophet as well as a king, fuch as Da»
vid had been, they muft naturally expect that be would
tench them fomething, as well as deliver them from
their enemies ; and therefore might wifh. to know how-
far his commiffion in this refpect extended. Jefu3 muft
know that many fufpected. he was the Meffiah, and tho'
he did not acknowledge, he did not contradict it. But
whatever his fpecific character was, he diftinctly and
frequently informed his hearers of the great object of
his miffion, and here he fays, lam not come to, destroy
the law or the prophets, but to fulfill them, i. e. com
pletely to conform to them, and enforce their obligati
on. This he did by his own conduct, and the apoftles
did fo after his death ; attending the temple fervice,
and doing every thing elfe that other religious Jews
held themfelves obliged to do, tho' theyjdid not enjoin
the fame obfervances on their gentile converts. Theonly

HO 1- NOTES ON
only objection" that has been made to 'the opinion- of the
Jaws Of Mofes beihg perpetually obligatory on the Jews,
tho' they- fliould embrace chriftianity, has been occafi
oned by what was advanced by Paul in fame of his epif-
tles, and thefe will be confidered. in their, proper place.
One tittle ;] Probably thofe fmall ftrokes which
made the diftinction between letters nearly alike. -
19. It appears that the Jewifli teachers made great
account of their diftinction of the precepts of the law
into greater and las, thofe ofthe^r** and second im~
portance, he. Here Jefus fays every thing, that God
enjoins us is of importance, and that all infringement
of the fmalleft article will affect a man's rank in the
kingdom of heaven ; whereas the confcientious obfer-;
vance of the fmalleft, when the reft are not neglected,
gives high rank in it.
20. Hence it is highly probable that the Scribes and
Pharifees taught that the obfervance of fome precepts;
would atone for the neglect of others. Otherwife what
Jefus fays Would be no reafon for what he advanced a-
bout obferving all commands without diftinction. The;
fame may be inferred from what James faid, he that of
fendeth in one point is guilty of all. Jefus now pro
ceeds to particular inftances of the imperfection of the
morality of the Scribes and Pharifees.
21. In danger of the judgment.] Judgment and
council probably refer to different courts of judicature
among the Jews.
22. Hell fire.] The word yssvvoc fignifies the valley
of the fon of Hinnom, which was a valley near Jerufa lem*

Sec. XXI. The FOUR EVANGELISTS HI
lem, infamous for idolatry, and particularly for the
burning of infants to Molock, fires being continually
kept there for that and other purpofes. After the reiga
of Jofiah, the filth of the city was generally' confumed
there. , By the name of this horrid place the Jews, in
our Saviour's time, reprefented the punifhment of the
wicked in another life, and he adopted it after them.
See Lightfoot'i Works, Vol. II. p. 141.
A&Raia, in the former part of the verfe, is a He
brew or, Syriac word, it is probable that the word uupe
is one too, and then \i will fignify rebel or apostate,
which is a more bitter and infulting expreffion than
fool. Raka means an empty good for nothing, fellow.
Probably the Jews thought that only greater offences,
fuch as they thought worthy of being puniflied by
courts of juftice, theleffer of which they called the
judgment, and the greater the council, were offenfive to
God. But Jefus makes the fmalleft offence in the eye
of God to be equal to thofe which they thought deferv-
ing the higheft cenfure. Obferve, it is not particular
expreflions that we are to attend to, fo much as the
general fpirit and defign of what our Lord fays. The
purport of what he fays here is, that offences which mea
often overlook, as of little confequence, are frequently
in reality of great ; being either in themfelves highly
criminal, or leading to what is fo.
, 24. This is not to be underftood quite literally, but
confidered as an emphatic manner of exprefling the
great importance of mora duties, efpecially thofe of a
facial kind. 26 This

112 NOTES ON
26. This feems to be a precept of prudence, but
fhews in general the danger of neglecting whatever
ought to be done and how much evil a Httle attention
may prevents
Mark IX. 49. Salted for the fire. Thus wpt
may be rendered i, e. every perfon fhall be prepared
for being a facrifice to God by you the apoftles and dif.
ciples. So 2 Pet. iii, 7. irvoi TYipovp&ot is referved for
fire. Benfon's life of Chrift. Pearce thinks the claufe
to bean interpolation. There is an ambiguity inthe
Hebrew and Syriac Word which Jefus probably, ufed as
it fignifies either to be coniumed or to be falted.
SO.^Have salt in yourselves.] i. e. Have the true
fpirit of the gOfpel among yourfelves, and give proof of
I it by living in peace one with another, of which par
taking of the fame fait is an emblem. Ibid. p. 7i2. ,
PARAPHRASE.
Matthew V. 22. Your ordinary tribunals in this
world punifh murder only with death ; but I fay unto
you, that, in a future world, caufelefs rage and hatred
will be punifhed by God, who knows the heart, in a
manner as dreadful. If the. hatred proceed to abufrye
words, fo that a matt fliall call his brother a vain empty
felhw, his punifhment will be as much greater, as that
which is inflicted by the Sanhedrim for the moft atro
cious crimes exceeds the punifliments that are inflicted
by the inferior courts of juftice. But if a man proceeds
farther to call his brother a wicked abandoned wretch;
which reflects upon his moral character as well as his
underftanding, and all without reafon, his punifhment in

Sec. XXII. The FOUR EVANGELISTS. 11*
in a future life will be fo great, that it may be com pared
to burning in the valley of Hinnom, which is more
dreadful than any punifhment that the higheft of your
judicatures ever inflict. See Grotius.

SECTION XXII.
The Sermon on the Mount. PART II.
Matt. V. 27  48. Luke VI. 27  36.

L

-N this part of fhe difcourfe Jefus continues "*
to inculcate the fame maxims of ftrict morality which
he had laid down in the former, giving more inftances
of the ftrefs that ought to be laid on purity of heart,
as well as on freedom from blame in the outward ac
tions. 28. As we ought not to indulge urirea'fonable anger
which leads to murder, fo neither ought we to indulge
paflions which lead to the violation of any other of God's
commands; For if the defign of committing any ac«
tion be actually formed, and nothing but opportunity be
Wanting to putting it in practice, it is the fame thing in
the fight of God who fees and judges by the heart, as
if it had been done. Hence no doubt perfons will be
rewarded for virtuous actions which they never per
formed, if it was their defire and determination to per
form themy as others will be punifliedfor vices which
they never actually committed.
But in this cafe it is not the mere thought of any
crime, or the mere defire of criminal gratification fuch
Vol. III. H as

ti4 NOTES ON
as would not carry a man to the actual doing wrong:
that are here cenfured. For fuch mere thoughts and,
defires are often unavoidable, and fhould be confidered
as temptations which there is virtue in renting. But
the voluntary indulgence of fuch thoughts ind defires
is in itfelf confiderably criminal, as they may lead to
that ftate of mind which would c.:rry a roan to out'.- .rd
action. They ought therefore to be refute a. with the
greateft care.
29.-0jfend, i. e, ensnare, cause to sin.] This is
g-nerally the meaning of the word cncoivbcihiOji in the
New Teftament.
Ib. Thy whole body be cast into hell.] It. is plain
that our Lord alludes to the refurrection, as the time
of future punifhment, without giving any hint of an
intermediate state, or the punifhment of the feparate
foul, concerning which nothing is ever faid in the
fcriptures. ' 30. It is evident that through almoft the whole of
this difcourfe, Jefus expreffed himfelf in a parabolical
and figurative manner, and did not intend to be under
ftood literally. What he fays of cutting off a right
hand, and plucking out a right eye, which are members
of the greateft value to us, if they cannot be retained
without incurring guilt, expreffes in the ftrongeft man
ner that every thing is to be facrinced to our integrity.
31. Whosoever shall put away his wife.] The Jewifh
doctors allowed great licence in this refpect. It. Akiba
faid, that if any man faw a woman handfomer than his
own wife he might put her away, becaufe it is faid in
the law, If she find not favour in kis eves. Lightfoofls
Work's, Vol. II. p. 147. 23. Fre-

Sec. XXII. The FOUR EVANGELISTS. tu i
32. Frequency of divorce has always been confider
ed as a fymptom of great depravity of manners. It
was fo at Rome in the time of Auguftus, and with the
Jews in the time of our Saviour and that of Jofephus,
It was highly neceffary therefore in order to enforce
the obligation of marriage ,to reftrict the power of di
vorce within the narroweft bounds. Adultery in either
party being a breach of the law of marriage, will no
doubt authorize a divorce inthe fight of God, becaufe
after an offence of this nature' there cannot be any
profpect of domeftic happinefs, nor any certainty with
' refpect to the common offspring. So great is the evil
arifing from this crime that in moft countries it is pun-
ifhable with death, and juftly fo, tho' for obvious rea-
fons it has always been deemed a greater crime in the
wife than in the hufband.
37. Not oaths in a court of judicature, but only in con
verfation. This is evident from the nature of them*
It never was the cuftom in any court to fwear by hea
ven or by earth, &g. Befides, Jefus himfelf anfwered
upon oath according to the Jewifh mode of adminifter-
ing it, when he was tried before the High prieft, who
adjured him by the living God, Matt, xxvi, 63. But
the Jews had made many nice diftinclions in oaths, the
abfurdity of which Jefus expofes, and obferves that
oaths in converfation are profane, as an infringement
of that reverence which is due to God, and therefore
ought to be avoided, and the greateft fimplicity of dif
courfe adhered to.
39. Resist not evil.] That this is not to be under
ftood literally, is evident from the conduct of our Savi-
H 2 GU*

US NOTES ON
our and Paul, who when they were actually fm-Hteri,
did not Voluntarily expofe themfelves to farther infults,
but expoftukted on account of thofe they had received.
The precept can, therefore, Only be intended to incul
cate a meek and unrevengeful temper,
42. In all thefe cafes it is not the fpecific action that
is obligatory upon us. For that would lead to no good,
and often to mueh harm, but the temper of mind Which
in its excefy might lead to fuch conduct as tbis, as giv
ing to all who fhould afk, and lending to all who would
borrow- 43- Thefe words are not found in the Old Tefta
ment, and therefore Pearce conjectures that Matthew
Wrote, and not hate thine enemy, referring to Lev. xix
17, 18 ; this is generally the fenfe of the law of Mofes
refpecting ftrangers and enemies 5 and our ba1 iour's
alteration from not hating, to loving^ is confiderable.
The averfion which the Jews entertained for all who
were not of their own nation, or religion, is well known;
but tho'they pretended to juftify this by fome paffage in
their law their conftructions were unfair and injurious.
47. Tho' we are here required to love all without
diftinction, we are not required to forgive all that of
fend unlefs they repent, Luke xvii, 3. If he repent
forgive him. But we are to love or wifli Well to all,
Whether they repent or not, i. e. we muft not bear them
any ill will, but from a fincere defire to do them good,
endeavour to bring them to repentance, that we may
forgive them, and behave to them as if they had never
offended. 48 There

Sec XXII- The FOUR EVANGELISTS. 117
48. There is great wifdom and fublimity in this
precept not ;o propofe to ourfelyes any ftandard fhort
of ablolute perfection. If we did, fuch is the vanity
and felf conceit of many, that they would foon imagine
that they had attained it. A man who really aims at
perfection of character and conduct, will always fee
fomething to improve, even where thofe who are beft
acquainted with him, cannot fee any fault at all. When
any man pretends to perfection, it is a fure fign that he
is far fhort of it.
Luke VI. 35. Hoping for nothing again.] Pearce
would render the paffage, making nobody despair, or
putting nobody aut oj hopes, refusing nobody ; preferring
the reading of ^eva to that of jus^v. According to
our prefent reading, it may be rendered despairing
*f nothing.
THE PARAPHRASE.
Ma>tthew V. 38, &c. Mofes, to deter people from
injuring one another, allowed men to exact by law an
eye for an eye, a tooth for a tooth, &c. And the Jew
ifh doctors not only encourage men to infift upon this,
but even allow men to revenge their own quarrels in
this manner, provided they do not inflict a greater inju
ry ;h:m they had received. But I command you to
check the fpirit of revenge, and refent no injury done
to yourfelves, without the moft urgent neceffity, or for
the public good. 48. Alfo, in oppofition to the covet
ous, and conveniently the litigious fpirit of the Phari
fees, 1 would advife you to fuffer as far as poffible, and
H3 by

lis NOTES ON
by any means compofe your differences, in an amicable
manner, rather than go to law with one another.

SECTION XXIII.
The Sermon on the Mount. Part III.
Matt. VI- 1  33- Luke XI. 1  4. 34  36.
XII. 22  34. Luke XVI, 13.

I

HAVE obferved that the great objeft of
this difcourfe is to inculcate the fuperior importance
of attending to the heart, and to God who fees the
heart; and that the religion which appears to others, is
only the fruit, or the effect of it, and therefore of fe-
condary confideration. This is urged in this part of
the difcourfe, with as much force as in any other.
Matt. Vi. 1. Our Saviour, in the beginning of this
fection, alludes to a variety of cuftoms among the Pha
rifees, who performed their devotions in a very often*
tatious manner.
Upon another occafion our Lord is far from dif-
approving a decent appearance of religion. On the
contrary he fays let your light shine bejore men. With
out this there could be no fuch thing as good example.
vide Matt, v, 16. But applaufe fhould not be our ob-
ject. In this verfe, according to the moft approved
readings, he fpeaks firft of right eousfiess in general, and
,then of alms giving in particular.
2. Sound a trumpet-] In the Eaft, fome Dervises carry

Sec- XXIII. The FOUR EVANGELISTS. 119
carry horns with them, which they blow when any thing
is given the. .1. Ptrhaps fome of the Jewifli beggars
r/.'-;;it have the fame cuftom, and the Pharifees might
p ','¦, alms to them in preference to others. Harmer's
Observations, Vo' I, r>, 47 t;
3. Let vet thy left hand know, &o] It is faid that
the poor's cheft ftood on the right hand as they entered
- the fynagogues.
4. In manv cafes it is impoffihle to obferve fecrecy
e ¦?n in ilms giving; but certainly much good may be
d i= wiiiiiut the giver beingknownto any, even to the
r ,r,r wtio receives the benefit. The proper rule, no
t .iU, ia .o give alms, or do any good action, fo as, all
i c im'ances confidered, to do the moft good, both to
tli - o j-6t and Co others, in exciting a fpirit of benevo
lent. 6. In secret to thy Father, Sec] This makes a
better fenfe, and is of fufficient authority. See
Pearce. Such oftentatious prayers hardly appear credible to
us ; but in the Eaft, and other countries, nothing is
more common. Their religion appears in their
common difcourfe ; and when the hour of prayer is
come, many perfons will fall upon their knees
wherever they are, even in the ftreets. In Roman
Catholic countries it is the cuftom to pray before ima
ges in th'i high ways, and in places of the greateft
concourfe, as I have feen myfelf. Where it is the gen
eral cuftom, even this in.iv be J1 "ie without affectation.
I'. would be we'i if we were r >>. fo far gone into the o-
ther extreme. Wrier, perfons who are really pious ne-
H 4 ver

120 NOTES ON
ver difcove* that they are fo, neither in difcourfe, nor
any particular cuftoms, even in their own families, o-
thers who pretend to no religion will naturally chfs
jthem with themfelves, and the benefit of their example
be loft. This extreme, however, is better than the o-
ther, which carries the appearance of hypocrify, and
makes reigion difgufting.
7. Vain repetitions.] This may refer to the repeatr
ed invocations which are cuftomary in prayers to the
heathen gods, in which all their known names and at
tributes are fuperftitioufly enumerated, as well as to
th« clamorous indecent manner of urging their requefts.
See the account of the behaviour of the priefts of
Baal in their conteft with i'lijah, 1 Kings xviii. 26.
Ibid. As the heathen do.] Dr Wotton, as Pearce ob-
ferves, thinks that the original reading was hypocrites,
afid not heathens. He alfo alfo thinks that f2ar]oKoyioi
in this verfe fignifies long speeches, and not properly
vain repetitions, though thefe are the confequence of
long fpeeches.
8. There is much difficulty in the phrafe use not
vain repetitions. But this verfe may ferve to explain
it. If the avoiding thefe repetitions is to pray in fuch
a manner as to take it for granted that God knows our
wants before we mention them, thefe repetitions muft
he fomething in the conduct of the heathens which dif
covered that they thought differently of the objects of
their worfhip, and particularly that they hoped by cla
morous importunity to obtain what they otherwife
would; not be difpofed to grant. We may obferve
therefore, that the very title by which our Lord directs and

Sec XXIII. The FOUR EVANGELISTS; m
us to addrefs God is fuch as, of itfelf, implies his difpo.
fition to give Us whatever is good for us, namely oar
father, as the next claufe, who art in heaven, may im
ply that he fees and knows all things.
9. It is evident from thefe words that Jefus did not
mean to prefcribe a particular form, to be ufed juft as
he delivered it, tho' there is no impropriety in making
ufe of it, as it contains the fubftance, of all our prayer ;
-bu t rather to fhow in what manner we fhould pray,
what things we fliould make the fubjects of our pray*
er, the temper of mind with which we fhould pray,
both refpttting God and man, and efpecially the confi
dence we ought to exprefs in the power wifdom and
goodriefs of God, and our entire fubiaiffioa to his will.
11. The expr-lion in the original properly meat36
bread jor the following day, und is probably an allufion
to the cuftom of diftributing to domeftics of a family
in the evening provifion nec£ffary for the following
day. It teaches us we fhould not diftrefs our minds
with anxious thoughts about things at a great diftance,
but conttnt ourfelves with afking ot God fuch things
as we immediately want, and thofe necessaries only,
which are fignified by the term bread, without which we
could not fubfift.
1 3. This conclufion of the prayer is not in Luke,
and as it is not quoted by any antient writer, it is by
many perfons thought to be an interpolation. But the
expreffion, no doubt, is very proper, and fuits very well
with what precedes.
15. It is evident from this remark of Jefus, that one
of his principal objects in delivering this form was to
inculcate

lae NOTES ON
inculcate the temper proper for prayer, and efpecially
towards our offending brethren, thofe who ftand in the
fame relation to us that we ftand in to God. What
ever we wifti and pray he would do for us, we fhould
do for them.
16. Our Lord continues to urge the importance of
sincerity, in oppofition to the hypocrisy of the- Scribes
and Pharifees. Iheir object was to gain the favour of
men, whereas a truly devout perfon retpects God,
and what is right in itfelf,without regard to confequen-
ees. This was cuftomary with the Jews, both at feafts,
and at other times.
18. This is not to be obferved with two much ri
gour, any more than other precepts contained in this
difcourfe. To exhibit the appearance of feftivity, as
is the anointing the head in the Eaft, on a day of pro-
feffed fafting, would be unnatural, and offenfive. But
it requires that we fhould confult. outward appearances
no farther than decency requires, that nothing of this
kind may particularly attract the attention of o-
thers, but take care that the fentiments of our hearts
are fit for the divine infpection.
19. Treasures.] i. e. your chief treafures, thofe
which you moft value, and labour moft to attain.
Ibid. Moth and rust. Ruft repects metals, and moth
clothes, which makes a great part of valuable treafure
in Eaftern countries, where their loofe garments will
fit almoft any perfon.
21. Befides that thefe precepts ought not to be un-
; derftood literally, the moft obvious fenfe of our Lords
i words

Sec XXIII. The FOUR EVANGELISTS 12S
Words toys is very different from what it would be to a
Jew. For by this mode of expreffion he would only
underftand them to mean that the laying up a treafure
in heaven is of infinitely more moment than any trea
fure on earth. This was explained before. This pre-
cept if properly underftood is of great confequence to
all chriftians, and what in time of peace and profperity
they are very apt to lofe fight of- The world has too
many charms for us, and in the purfuit of earthly
things, we are apt to forget our intereft in heaven ; fo
that when perfecution arifes, we have no fentiments
orrefolutions, proper for the occafion. We might
then be found to love the world too much, and for the
fake of it make fhipwreck of faith and a good confci
ence. 22. If thine eye be single ; rather, clear,] being op-
pofed to an eye that has a film over it. Eye here
means the moral principle, or confcience, which if it be
found, is the fafe guide of life, as a lamp is to a man in
walking But if it be vitiated, a man is left without
refource, being deferted by all that within him, which
he could depend upon for direction.
24. Mammon ] A Syriac word for riches.
25. 1 he word that is here rendered life is the fame
thai is foinetimes rendered soul, which fliows how
c;:..itious we ih-ald be in drav ing confequences from
particular words ond phrafes in ihe fcriptures. For it
might have b»en rendered tak>- no thought for your
soul. But in the Scriptures the foul of man is no o-
ther thun the principle of life, or a living man, in oppofi
tion to one thai is dead, and never means a principl* thaff-

tU NOTES ON
that can fubfift in a ft.ite of action and enjoyment when
the body is dead. 'Thb is a do&rine altogether un
known to the writers both of the Old and New Tefta
ment, and was borrowed from the heathen philofophy,
27. Tour age.] Hefpccting the prolongation of
life. 30. To-morrow is cast into the oven.] The ftalks
-of herbs and flowers are ufed in the Eaft for firing ;
Jewel being, in many places, very fcarce. To-morrow
may mean In a very short time. See Harmers Observa
tions, Vol. I. p. 264.
32. This language interpreted literally from the
Greek means only anxious care, fuch as tends to dif
trefs without doingany good. We fliould make it our
firft care to do right, and to pJeafe God, confidering
him as our fovereign, and ourfelves as his fervants,
which is intimated by our feeking the kingdom of God
and his righteoufnefs. We fliould purfue every thing
elfe with a fecondary concern ; affuring ourfelves, that
if we make ourfelves acceptable to God, he will not fuf«
fer u-s to want any good thing. Poffibly our Lord's
advice might particularly refpect the apoftles, and he
more literally applicable to them, and the firft minifters
of the gofpel, who devoted themfelves wholly to the
preaching of it, without any other means of fuppoit.
But even in this cafe we fee that Paul had recourfe to
his trade of tent making, and did notneglect a prudent
care of him felf.
All thefe precepts are admirably calculated to pro«
mote our Lord's great defign, namely to lead men's
. views to another life, which had not been the cafe even with

Sec. XXIII. The FOUR EVANGELISTS. 125
with Mofes and the Prophets in the Old Teftament.
Tho' I have no doubt they were believers in the doc
trine of a future life, yet it does not appear from their
Writings that they gave much attention to it, but dwelt
more on the pomifes of God in this world. The great
object of Chrift's miffion was to bring life and immorta
lity to light, aad therefore his moral precepts chiefly re
late to a more glorious ftate, and this circumftance
gives a dignity and importance to the precepts of mo
rality, which they never had before.
PARAPHRASE.
Matthew VI. 9, &e. O God, our heavenly Fa
ther, tlie author of our being, who kndweft all our
wants, and whofe care and goodnefs we daily experi
ence. It is our earneft wifti and prayer, that thy being,
¦attributes, and providence may be univerfally known,
and reverenced; and that the pure worfhip of thee may
prevail over the whole world. May thy kingdom under
tlixj Meffiah, a kingdom of truth and righteoufnefs, be
firmly eftablifhed ; that thy will may be done by all
men, wkh the utmoft chearfulnefs and readinefs, as it
is done by the angels in heaven. Grant unto us as
much of the good things of this life as may be fuffici
ent for our prefent ufe ; but for this and all our future
fupplies we chearfully rely on thy infinite wifdom and
goodnefs. Forgive, we befeech thee, our offences a-
gainft thee, as we from our hearts forgive thofe who
offend us. Bring us into no trials or temptations that
fliall be too hard for us ; but may all the difcipline of
life be fuch as fhall exercife and improve us, and be a
means

126 NOTES ON
means of delivering us from all vice, and eftablifhing
us in the practice of virtue. Thefe our requefts we
addrefs unto thee, as the fupreme and perpetual govern
or of the univerfe, who canft do more for us than we
can afk. ¦
Matt. VI. 22. See that you form a right judgment
of the refpective value of things, temporal and eternal;
For the judgment or reafon is to the mind what the eye
is to the body, which guides all its motions. If the eye
be clear, the whole body enjoys the benefit of it ; but if
it be cloudy, the injury extends to the whole body. If
therefore, the eye of the mind, the feat of knowledge
and judgment, be perverted, whence can it poffibly be
enlightened and directed ? In what darknefs, confufion
and mifery, muft the man be involved ?
24. What you chiefly value and purfue muft be one
thing. Leaft of all is it poffible that any perfon fliould
fuccefsfully give his attention to things fo very differ
ent in their nature as thofe of this life, and thofe of the
life to come. You muft, therefore, give a decided pre
ference to one of them, and make the other fubfervient
to it. This will neceffarily be the cafe, if a man engage
in the fervice of two mafters, whofe commands muft
fometimes interfere. You cannot, therefore, be devo
ted to tbe fervice of God, and the purfuit of this w orld
at the fame time.
SEC-

Sec XXIV- The FOUR EVANGELISTS. 127
SECTION XXIV.
The Sermon on the Mount. Part IV.
Matt. VII. 1.  29. Mark IV. 23, 24. Luke VI.
31 — 37  49. 31. XI. 5.  13, XIII. 23  30.

T.

HIS difcourfe-is not confined to one fub
ject, but takes in the whole compafs of moral duty,
thofe that relate to our fellow creatures, as well as
thofe which refpect God, and others that relate to the
government of ourfelves in general, and a care to cul
tivate univerfal virtue ,- and I cannot repeat it too of
ten that none of the expreffions are to be interpreted too-
literally. But their effeft upon the mind is greater
than that of any literal expreffion. By his figurative,
manner of fpeaking,Chrift fhows inthe cleareft manner
what dispositions we fhould cultivate, and thisdipofitiou
once impreffed leads to all right conduct, without par
ticular directions.
2. If you expect to be treated with candour your
felves, fhew it to others-
Matthew vii 3. A mote.] Some fuppofe it to be a
fmall fplinter of wood, which is more directly oppofed
to a beam. There are others who fuppofe that thefe
terms denote different diforders of the eye.
5. This teaches us that we fhould be more attentive
to our own faults, than to thofe of other perfons. We
are too ready to make excufes for ourfelves, and to
make too little allowance for others, to overlook great
faults

na NOTES ON
faults in ourfelves, and to difcover fmall ones in
them. 6. The object of this inftruction is to do good; but
where the prejudices of mankind will not fuller reafon
to be heard, to offer it rather exafperates them, and
brings mifchief'on ourfelves, than does good. There
SVe loo many perfons in this unfavourable ftate of
Mad. Jefus perceived it more than once, and acted
upon his own maxim. Thus, he does not feem to have
attempted the reformation of the Scribes and Phari
fees, contenting himfelf with ex-pofing their vices, and
holding them out as a warning to others. We often fee
perfons deaf to the plaineft reafons, retaining the moft
abfurd opinions, or perfifting in the moft unreafonabler
practices, notwithftanding all that can be faid by way
of remonftrance. We fhould all be careful to avoid
Ourfelves, what We fee amifs in others.
Thefe precepts and advices, being delivered with
great concifenefs, are not to be underftood without
thofe limitations that we elfe where find in fcripture, as
that the prayer of the -wicked is an abomination to the
Lord, &c.
1 1 . We are here fuppofed to pray with a proper
temper of mind, and without that clamourous importu
nity which Jefus cenfures in this very difcourfe ; but he
ftiews how well difpofed God is, to blefs all who with a
proper temper of mind, and in a proper manner, apply
to him for his blefling. He has a flronger affection for
us, than any earthly parent has for his offspring; being
in a higher and more proper fenfe our parent, or the
author'

Sec. XXIV. The FOUR EVANGELISTS, 199
author of our being. If our prayers are not heard, th»
caufe is not in God, but in ourfelves. . .
12. This is with propriety called the Gulden rule of
the' Gofpiel ; not that it is peculiar to the Gofpel, for
the fentiment occurs in other writings, but for its gene
ral excellence, and eafy application to practice. If we
wiii paufi and think, nothing is eafier than to put our
felves in the place of another, and confider how w*
fliould feel, and what we fhould reafonably expect in
their place. Thofe who have had recourfe to this me
thod muft have often found how quickly things will ap
pear in a quite different light in confequence of it This
rule is good not only in the cafe of charity, but of eve
ry focial duty ; fo that is properly faid to comprize the
fubftance of aU the moral inftruetiort in the law and the'
prophets.- We fhall violate no precept if we habitually
recur to it. ,»
i9. This verfe is the fame with Ch. iii. 10, arid ra
ther interrupts the reafoning. Markland.
20. By fahe prophets, our Lord probably" meantthe
fame perfons whom he called by that name, and by that
of fake Christs, in the difcourfe relating to the de
ftrudtion of Jerufalem ; perfons Who would pretend to
come from God, and impofe upon men. But you may
know them by their fruits, by their ambitious and felf-
ifii views. No good man can lay a falfe claim to a di
vine miffion. On other occafions our Lord obferves
that men's doctrine may be regarded, when their prac
tices fhould be avoided ; as when he fays (Mat. xxiii. 2)'
The Scribes and Pharisees sit in Mosesfs chair. What
Vol. Ill, I they

13« . NOTES ON
they teach, that observe and do ; but do not according- to>
their works, for they say and do not.
23. From this, and from all our Lord's preaching,
we fee the great end of the gofpel is a good life. • We
fliould attend to this the more, becaufe the neceffary
confequence of overvaluing fome things, is undervaluing.
others. Somen lay a ftrefs upon faith to the injury
of duties. We fee that perfons who lay great ftrefs
on right opinions, or fuperftitious practices, are very
apt to think themfelves in favour with God, notwith
ftanding many neglects of what they know to be moral
duty. Notwithftanding the fcriptures abound with
cautions on this head, we fee the bulk of mankind are
full of zeal for what thev account orthodox faith, and
as full of bigotry and malice againft others who differ
from them. Thus they ftrain at a gnat, and fwallow a
camel. 25. In the Holy Land rain is apt to fall in great tor
rents, fo as to fweep the rocky hills that are but flightly
covered with foil.
27. The connection of this fine comparifon with the
former part of the difcourfe, fhews that, what our Lord
meant by a good foundation, was good works. This is
all that is effential to chriftianity. Other things may be
right, and require our attention as fuch ; but good mo
rals are the foundation of all, and without thefe nothing
will be of any avail at the laft day.
29. He fpoke as the meffenger of God, with the dig
nity and energy of the antient prophets, not as a mere
interpreter of the fayings of others like the Scribes and
Pharifees. There muft therefore have been fomething in

Sec XXIV. The FOUR EVANGELISTS. Hi
in the manner in which Jefus delivered himfelf that
would imprefs his hearers with veneration and efteem,
and contribute not a little to the effect of his excellent
inftructions .
Luke VI. 30. Into your lap.] The ufual drefs in
the Eaft, is a piece of cloth about fix yards long, ' and
five or fix feet broad, one corner of which is thrown
over one fhoulder, and the reft is folded about their
bodies, the outer fold hanging loofe, and fervihg for an
apron, which is often rendered lap, or bosom, in the
fcriptures. This garment being very apt to get loofe, a
girdle Was very neceffary to accompany it; Shaw's Tra
vels, p. 225.
XI. 5, &c. This and other parables of our Lord
which recommend importunity in prayer muft not be
interpreted fo as to contradict his own directions, not
to ufe vain repetitions in prayer, as if we expected to
be heard for our much fpeaking ; but as recommending
an humble and patient expectation of the bleffings we
folicit, notwithftanding the Divine Being fhould think
proper for a long time to withhold them.
At midnight.] It is common in the Eaft to travel
by night, on account of the heat in the day.
7. It is cuftomary for a whole family to fleep in the
fame room, but not in the fame bed ; fo that fleeping
inthe fame room was probably all that was meant
by being with him in bed, and even thus, he muft have
difturbed them by rifing and opening the door. Per
haps it may be rendered, My fervants as well as myfelf
are in bed ; fmce wscihov, as well as sraig may fig
nify a servant. tz A

130 NOTES ON
12. A scorpion,} The body of a white fcarpion i*
faid to referable an egg.
18. That which is good.\ Pearce prefers this read
ing to that which has the Holy Spirit.
XIII, 23. Matthew Vii. 13.. Are there few that
shall be saved.] There is but too much reafon to con
clude, that the bulk of mankind, in all ages, fall far
Ihort of that purity of heart and life which, is required
of chriftians, and which is neceffary t© fit them for fu
ture happinefs. Secular purfuits are evidently the great
objects with the bulk of mankind, and a fupreme regard
to the will of God, and a future life, are comparatively
rare. Ibid. I am fatisficd the queftion was afked by per
fons who thought only of a temporal kingdom. But
the fact was that few of the Jews were faved.. i. e- em
braced the gofpel. I do not think; that Jefus fpeaks
of final happinefs, though what is obferved above is ve
ry juft. J.
24. Will seek to enter in, and shall not be able.] i- e,
they will apply too late, when the door is fhut againft
all. This is explained more particularly, Matthew
vii, 20, &c.
PARAPHRASE.
Matthew VII. 6, &c. To your care and circum-
fpedtion refpecting your own characters, in order to
qualify you to reprove others, add prudence, and do not
throw away your reproofs where they are not likely to
be well received. This would be to do them no good, and

Sec XXV. The FOUR EVANGELISTS. 13S
aud to expofe yourfelves to unneceffary infult and in
jury. Luke XIII. 30. The Gtntiles, who now enjoy the
few. ft advantages, fliall be tne moft diftinguilhed, and
the Jews, who have had the moft advantages of a religi
ous nature, fhall be far behind them.

SECTION XXV.
J eius cures the Leper and the Centurion's Servant, and
rui-.es the Widow's Son.
Matt. VIII 1.  13. Mark I. 39  45. Luke
V. 12.  16. VII. 1  15.

H

A VING confidered all the particulars cf
Jefus's excellent moral inftructions, in his difcourfe on
the mount, we proceed to attend to the remaining
¦transactions of his life, every incident of which de-
ferves attention, both with refpect tothe evidence of
his divine miflio.i, and to the doctrines he taught.
Matthew viii. 1. 'ihe miraculous cure of the le
profy was thought by the jews to be charaJlereftic of
the Meffiah, and therefore there was peculiar reafon.
for enjoining this man's filence, Benson's Life of Christ,
p. 340. it is fufficient, howe rer, to fay that the crouds
of people that flocked to Chrift from all quarters on
account of his late miracle at Capernaum were fo great,
that, for the prHent, our Lord might not chufe to draw-
any more people about him. He hud retired to the
I 3 mountain.

134 NOTES ON
mountain purpofely to avoid this croud. It is obferv
ahle that this is the firft time we have any account of
ourLord's enjoining filence on any perfon whom he cu
red, and this we fee he did not do till he found himfelf
greatly incommoded by the fame of his public miracles.
2. The word which is here and elfewhere tranfla
ted worship, properlyjjfignifies to prostrate oneself,
which in the Eaft is a profeffion of profound refpect,
but fuch refpect as is due to men is all that was meant
.at the time our tranflation was made- In 1. Kings i, 23.
the whole congregation is faid to have worshipped the
Lord and the King ; and certainly thofe who are faid
to have worfliipped Chrift in the courfe of his miniftry
did not confider him in any other light than that of a
prophet, infpired by God. Yet fome make ufe of
this language as an argument for the divinity of Chrift.
3. Jefus went about healing all manner ofdifeafes,
but particular mention is only made of his moft re
markable cures ; and both with refpect to the nature of
the difeafes, and the circumftances attending the cures,
they were particularly worthy of notice, as a proof that
the power by which he acted was divine, or that of
God himfelf ; as he always faid, that of himfelf he
could do nothing, and that the father who was in, or
with him, did thofe works. John v, 19. xiv, IO. Le
profy is reprefented to be a particularly loathfome and
"infectious difeafe, common in the Eaft, and hardly ev
er known to be cured, and then only after a long time.
The fudden cure of it therefore, was the more a-
ftonifhing, and it was completely effected to the fa-
tisfaction of all prefent by a touch and a few words. 4 Accor?

Sec XXV. The FOUR EVANGELISTS- 135
4. According to the Jewifh ritual, the priefts had'
certain rules given them by which to diftinguifh the
proper leprofy from other difeafes of a fimilar nature ;
and upon infpection they pronounced whether the dif-
eafed perfon might live in fociety or not. For a testi
mony unto thsm is generally underftood to mean to pro~
cure the moft authentic teftimony of a perfect cure-
But from Mark's account (Ch. i, 44) he feems to have
had another view. See thou say nothing to any man ;
but go thy way , shew thyself to the priest, and offer for
thy cleansing those things which Moses commanded for a
testimony unto them. Had he publifhed the cure before
hand, the priefts might have found fome pretence for
cavilling, and have refufed to pronounce him cured.
however thefame evangelift fays that the injunction was
without effect, for he adds, he went out, and began to
publish >t much, and to blaze abroad the matter. Pro
bably,, therefore, the chief reafon for enjoining filence
was to avoid the great concourfe of people which fuch
a miracle was fure to attract.
5. A Centurion in the Roman army had the com
mand of an hundred men ; fo that he had a rank fome-
think fimilar to that of a captain with us.
9. Under authority.] i. e. I who am myfelf under the
command of a fuperior officer, have yet foldiers under
me, who are perfectly obedient to me.
1 1. From the East and\from the West.] i. e. from
tant parts of the earth.
13. This cure was fimilar to that of the Nobleman's
Son in the fame city of Capernaum, which probably he
had heard of, and therefore well knowing the arerfion ftria

136 NOTES ON
ftrict Jetfs had to enter the houfes of Gentiles, he mo-
deftly -requefts that jefus would not move from the
place from which he was ; having the firmeft faith in his
power of curing at a diftance, as well as near at hand
which he expreffes by a ftriking comparifon, comparing
the power that Jefus had oyer difeafes, to his own pow
er over tbe perfons under his immediate authority ;
an inftance of faith which JefuS obferved he bad not
found in has own countrymen, And h© takes this op-
portunity of faying that -many Gentiles from all parts of
the world would be diftinguilhed by faith, and other
virtues, more than many Jews, and would thereby be
come intitled to a place in the kingdom of heaven, when
many of the defcendants of Abraham, Ifaac, and Jacob
would be excluded. Whereas many Jews have main
tained, that all perfons of their race would have this
honour, and that it was referved for them only, tho-' as I
have obferved before, this is not the doctrine of the
modern jews, who only fay, that if by their good
works they be received into heaven, it will be to a place
of high rank in proportion to the great feverityof their
discipline in this life; they being- obliged to obferve ma
ny things naturally ungrateful to them, from which tbe
reft of mankind are excufed. I would obferve that this
.cure being performed when Jefus was at a diftance,
and in bthalf of a ftranger, excludes all idea of collu-
2i0n. Such cures could only be wrought by the power
of God, which is the '(fame in all places, and at all
times. '1 his diforder was the palsy, from which, if
perfons do recover, it is flo wly, whereas this cure was
bo th immediate and perfect. Luke

Sec XXV- The FOUR EVANGELISTS. W
Luke V. 1 2. In a certain city.} This muft have
been ;in tbe confines of the city, for lepers were not
allowed to live in cities, the difeafe being infectious.
Luke VII. 11. One of the things peculiar to Jefus
was the power of working miracles attending him, as
far as appears, conftantly, wherever be went. At
•leaft no proper occafion occurred on which he did not
work a miracle, "fhe fame, however, was .the cafe with
Peter and Paul, and fome others, for a fliort time ; tho?
it did not attend them through life, and it muft be cou
riered' that the whole period of our Lord's miniftry
was Ihort ; and as he was appointed to open this great
fcenejit may well be fuppofed to have been requifite
that he fliould be diftinguifhed in this manner. Many
have fuppofed that it was peculiar to Chrift to work
miracles by his own power ; and that it depended upon.
his own will only. But, befides that he exprefsly fays
that of himself he could do nothing, andi that the Fa
ther within him did the works, fo that the performance
of them muft neceffarily have depended on the will of
the Father, and not his own proper will only. It is e-
vident from the hiftory of the refurreflion of Lazarus,
that a filent prayer at leaft preceded the working of all
his miracles. For he fays, I know that thou hearestme
always,wWich implies that he had prayed for divine af
fiftance on fimilar occafions, and that the power was
that of 'God in anfwer to his prayers, Befides, if wc
judge from the language of fcripture, and attend only*
to fmall portions of thc lives of ether men, we might
infer that they had the fame power which has been af
cribed

138 NOTES ON
cribed to Chrift, efpecially with refpect to Peter, of
whom we read Acts v, 15, that they, brought forth the
sick into the streets, and laid them on beds and couches,
that aileasp.the shadow of Peter passing by, might over'
shadow some of them. There came also a multitude out
of the cities round about, bringing sick jolk, and- them
that were vexed with unclean spirits, and I hey were heal
ed every one. This account fully equals any thing we
read of our Saviour himfelf, and yet it is not fuppofed
that thefe cures were performed by any power belong
ing to Peter, or that it depended on his mere will
like that of walking ; neither, therefore,°ought to infer
the fame with refpect to thofe of Jefus. So with ref-,
pect to, Paul, we read Acts xix, 12, From his body were
brought unto the sick handkerchiefs, or aprons, and the
diseases departed jrom them, and the evil spirits went out
v ef them- We now proceed to an account of. one of the moft
remarkable of the miracles of Jefus, his, railing a dead
perfon to life. r, ,
12. Befides that the great number of the miracles
of Jefus excludes all idea of collufion, or impofition
(for no impoftor would have ventured upon fo many as
he did, efpecially in the prefence of enemies, whofe
inveteracy would have made them fharp fighted) there
were peculiar circumftances attending moft of them,
which fhew that p.ny impofition was impoffible. Here
£» we fee Jefus enter a" city where he was probably a ftran
ger, for no man could have lived more obfeurely than
he had done, and confeqrtantly had fewer connections
till he appeared upon the public theatre of the world.
He

Sec XXV. The FOUR EVANGELISTS. 139
He had not even that time for retirement and ftudy
which is afcribed to Zoroafter and Mahomet. In this
place he meets with great crowds of people, in clear
day light, and in the open ftreets, accompanying a
corps to the place of interrment. The deceafed was
an only fon, and the mother naturally much diftreffed.
Can any body think it probable that this young man
was not really dead. Would a mother have commit
ted her only fon to the grave without being affured of
this fact, and muft not many of the company have feen
it ? For in that country the dead were carried in an
open bier, or fliell, where the body lay expofed to the
infpedtion of all who chofe to view it.
13. There are in the hiftory of Jefus many traces
of a feeling compaffionate temper, and it appeared on
this occafion. The marks of his compaffion for the dif
trefs of the poor widow, were, no doubt, perceived by
the by-ftanders. Alfo by his firft addreffing himfelf to
her, and bidding her in an affectionate manner ceafe
from weeping, he would in fome meafure prepare her
for the joyful fcene that he had planned for her.
The people of the Eaft bury their dead without cof
fins, but they carry them to the grave on a bier, that is
often fhaped like one; Harmers Observations, Vol. H
p. 156. 14, As the news of the miracles of 'Jefus had by
this time reached every place in Galilee, the perfons
who carried this bier would naturally ftop when he
laid hold on it, and ordered them fo to do, which it
cannot be fuppofed they woe j$ have done at the com
mand of a mere ftranger.
15 We

140 NOTES ON
15. We fee here that no more exertion was netefla*
ry to raifs the diid, thin to lu. d the moft or
dinary difeale. It was effected by his fpeaking a word.
For the power being that of God, all differei -e of gr' r t-
er or lefs abfolutely vanifhes. With refpect to the cre
ation of all things, we read that he spake and it was
done, he commanded and it stood fast. This perfon was
both reftored to life, and to perfect health and ftrength.
I or he fat up immediately, and began to fpeak-. When
-perfons fe-mingly dead are brought to life again (which
is never effected without much labour and various ap
plications) there are many fymptoms of returning life
long before complete reftoration.
As there was fomething affectionate in the manner
jn which Jefus opens this ^cene, there was alfo at the
clofe of it. For upon the young man being reftored to
life, Jefus did not leave the company abruptly, but de
livered him to his mother, probably faying fomething
pertinent on the occafion, tho' the hiftorian has not re-
torded.it. For fuch an action would naturally be ac.
companied with fome words.
16. We have here a natural account of the impref-
ficn that was made on the people prefent by this aftoh-
ifaiiig miracle. It is faid that great fear came upon
them all. Wonder ox 'astonishment would have been bet
ter than fear. But indeed fuch a degree of aftonifh-
ment is neceffarily accompanied with fear, it proving '
the prefence of fuch a power as all muft dread. Both
in the Old and New Teftament we often find expref
fions of fear in perfons apprehending themfelves in thc
prefence

Sec XXV. The FOUR EVANGELISTS, 141
prefence of God, or a prophet. It is natural in the"
prefence of perfons of fuperior rank or power ; becaufe
if they have any confciousnefs of guilt, they may ap
prehend that a power they cannot refift may be employ
ed againft them. In whatever manner Jefus performed
this miracle, we fee that the people prefent did not infer
that he did it by any power of his own, but that he was
aprophet, and that God by him once more vifited his
people. They never thought of his being more than
man. It is, indeed, univerfally acknowledged by all
antient chriftian writers, who were advocates for
the doctrine of the divinity of Chrift, that even the
apoftles had no higher idea of him than that of a man
before his afcenfion into heaven.
The fame of the preceding miracles of Jefus, is
faid to have filled all Galilee ; but this being of a much
more extraordinary nature, and performed in the pre
fence offo great a multitude, would be ftill more talk
ed of; and accordingly it is faid to have filled all Ju
dea as well as Galilee. From this time, therefore, no
doubt, Jeftis would be fufficiently watched by his many
enemies ; as elofely as any unbelievers of the prefent
day could wifh him to have been, and with eyes as
fharp as their own. And yet he continued to work
miracles inthe fame open manner, confcious of no im
pofition, and fearing no detection ; which,, indeed, he
ufed no precautions to guard againft. .,
SEC-

142 NOTES ON

SECTION XXVI-
Jesus stills a Tempest and cures the Demoniac at
Gadara.
Matt. VIII. 18.  34. Mark IV. 35  41. V, 1.
 21. Luke IX, 57.  -52. VIII. 22.— 40.

I,

IN this part of the hiftory of Jefus we have
an accpunt of two very extraoi dinary miracles, but o(
very different kinds 5 but both of them fo circumftanced
that there could not have been any impofition in either
of the cafes.
18. It is no wonder that Jefus was followed by
great crowds of people in fo populous a country as Ga*
lilee, after performing fo extraordinary a miracle as
that of raifing a dead man to life. In order to avoid
this concourfe of people, with whom he could not con
veniently have held any difcourfe, and by whom he
would have been much incommoded, he croffed the
fea. 20. It is probable that this Scribe, and the other
perfons, who expreffed their refolution to follow Jefus,
had conceived the idea of his being the Meffiah, and
therefore thought thatby attaching themfelves to him,
they might in time gain fome great preferment under
him. Thefe were, indeed, at firft the views and ex*
pectations of the apoftles themfelves, as we fhall fee on
leveral occafions. Jefus, however, took this and eve- by

Sec XXVI. The FOUR EVANGELISTS I43
ry other opportunity of informing them, that he had
nothing in this world to reward their attachment
to him. He was even more deftitute of provifion for
himfelf than brute creatures, having ho place of abode
that he could call his own.
22. Jefus often affected a proverbial, and fometimes
even an enigmatical way of fpeaking. Such fayings
would be more attended to, better remembered, and
make ftronger impreflions when recollected afterwards,
tho' not well underftood at the time.
Let the dead bury their dead.] i. e. Let worldly min
ded men mind worldly things. Death is often ufed in
this moral and figurative fenfe, as dead in trespasses and
sins, &c. It is probable that this man thought that by
waiting till the death of his father, the uncomfortable
life that our Lord now led would be over, and he
would be entering upon his kingdom.
27, This is one of the few miracles that were not of
abeneficent nature, tho' it was in part of that kind, as
it ftilled the fears of all who were in the fhip, and per
haps prevented a fliipwreck, in which many lives might
have been loft* It fliewed that the power he exerted
was properly divine, extending to all the laws of nature
which were controlled by it, and not a charm, or talif.
man, which was fuppofed to have only one power or
mode of operation.
It is evident, however, on this, as well as on former
occafions, that the perfons who were prefent were
not le.l by this miracle to fuppofe that Jefus himfelf
was anything more than a man ; tho' a man extraor-
dJnarily aided by God as a diftinguilhed prophet What man-

144. NOTES ON
trmnher bfmdn is this, fay they. They had no idea of his
divine, angelic or fuperangelic' nature, but one of
the human race. And What do we know of Jefus more
than they and the apoftles faw of him, ¦ On Which1 to
foUnd any opinion ?
We cannot be furprized at the aflonifhment of thofe
who were fpectators Of this great miracle. It was of
fu'h a nature as no impoftor would have attempted.-
The ftorm muft have been very violent to have put thc
perfons on board in fear of their lives. In thefe cir
cumftances an impoftor would have been more alarmed
than any other perfon ; and that a perfect calm- fhould
immediately follow the command of Jefus muft have
implied, that his word was accompanied with the fame
power that originally made both the fea and the dryland,-
his power who spake and it was done, wfw- commanded,
and all things stood fast.
29. Luke fays, they besought "fcsus that he would
not Command' them to go out into the deep; from which5
we may infer that, in the opinion of the Jews, ail thefe
demons were to be fent in due time, to fome place of
punifhment under the earth, or under the fea, but tha#
they were to range at large for a given time.
As it was the current opinion among the Jews that ,
madnefs was owing to a poffeffion with an evil fpirit,
the madmen themfelves, who once had their fenfes,
muft, of courfe, have had the fame notion. Thefe
madmen, as is not uncommon, knew themfelves to be
fo, arid therefore thought themfelves to be poffefled,
and fpoke in that character. For reafons, of which we
may not be competent judges, our Lord thought proper tur

S2C.XXVI. The FOUR EVAN8ELI5T3. US
to transfer the mrinefsfrom thefe men to the fwlne;
Peffosps to punifh them for keeping thofe animals,
which try the law of Mrtfes .they ware not ifltatted to
eat, and which by a l'aw of HyFttlnus tfoey Were forbid
den to keep.
32. That thefe fwine Were fttpernnturafl-ly feifetei W5%h
niadnefs, is evident from theft running headlong into
the fea, and being drowned there-. It could hot havfe
been in the powtr of any man to de this; no animal
whatever being fo intractable, and To difficult to be le4,
or driven. And that any number of fwine fliOuld K"&-
lantarny, and Without any fupernatutal Impalfe, run
into the fea, was never known. If by any violence they
had been driven into the flea-, they certainly fyould have
made for the lahdj and as they fwim very Well-, the
greater part, or a confiderable number of them, would
no doubt, have been faved; For it re not faid that the
fea was in a ftorm, nor are the fhores of that fea
rocky: Had thi's action, by which niany perfons, perhaps
innocent ones, received cohfider-able damage, been pro
perly that of a man, it would not have been juftifiable.
But fince it was of God, it is fufficient if it be analo
gous to his other works; and none can deny thfft the
innocent as well as the guilty fuffer alike in ftorms,
earthquakes, and other natural caufes, all of which are
ns properly the works of God as this miracle of the
deftrudtion of the fwine. This miracle fupp:ies another
argument for the miracles of Jefus having been imme
diately prompted by God, by whofe power they were
effected Vol. III. K . 34 It

Ug NOTES QN
34. It is generally imagined that the people of thrsr-
country befought Jefus to depart out of their coaft
through diflike to him and his doctrine, but their requeft
might be dictated by the fame apprehenfion that led
Peter to fay, after the miraculous draught of fiflies,.
Depart from me, for lam a sinful man. They were
•onvinced that Jefus was a prophet, and might bo afraid
that he was come to punifh them for their fins. It is
obfervahle that Jefus ordered thefe madmen to publifh
the miracle of their cure. Perhaps, as he was leaving
their country, and did not intend to fp end much time
there,he was not apprehenfive of any inconvenience from
it. It could not be owing to the incredulity of the
people ; for if they had not been convinced of his mi
raculous power, they would not have contented them
felves with beseeching him to leave their coafts, but,
irritated at the lofs of their fwine, would probably have
infulted and abufed him.
Mark V, 3. In the tombs.] Dr. Shaw cbfcrves that,
among the Moors, the graves of the principal citizens
have cupolas, or vaulted chambers, of four or more
yards fquare, built over them ; and they frequently lie
open, and afford an occafional, flielter from the incle-
mency of the weather.
5. Cutting and flafliing the body, efpecially the
arms, is often ufed as an expreffion of great anguifh or
vehemence of paffion, in the Eaft. See Harmer's Ob
servations, Vol. II. p. 516.
Luke IX. 61. To fettle my affairs at home. W.
62. Fit ; £v$er&, properly disposed. ,
PARA-

Sec XXVII. The FOUR EVANGELISf S. ttf.
PARAPHRASE.
As no man is fit to manage a plough who looks
behind him, and is not intent upon his work ; fo no
man is fit for the kingdom of heaven, who does not
pive his whole attention to it, and who, in the prefent
circumftances of things, is not even ready to abandon
all for it.
SECTION XXVII.
The cure of the Paralytic Person, the Call of Matthew,
and the Discourse of Jesus with the Pharisees.
Matt. IX. 1  17. Mark II. i  22. Luke
V. \7  -39.

A>

_FTER the remarkable cure of the de
moniac, or according to Matthew, of the two demoni
acs, on the other, or the eaftern fide of the fea of Gali
lee, Jefus returned to the weftern fide, where we gen
erally find him, and continues his courfe of miracles
and moral inftructions as before.
i. That is, Capernaum, where he or his family,
probably refided, after having left Nazareth. Here he
had performed the great miracle of the cure of the
nobleman's fon, who met him at Cana. Here he firft
prer.cbedin a public fynagogue, when he cured a de
moniac ; and in this citj he cured Peter's wife's mo
ther, which brought fo great a crowd about him that he
K 3 had

148 NO PES ON
had been obliged to leave the city in a private manner*
very early the next morning ; and here he afterwards
cured the Roman centurion's fervant. It is no wonder,
therefore, that the people of this place fhould have the
moft perfect confidence in his power to cure any difor
der whatever;
2. Son] An expreffion of cohdefcenfion and ten-
dernefs. The palfy is a diforder which feldom gives way to
any power of medicine, and then never fuddenly. This
man being confined to his bed, niuft have been perfectly
helplefs, and confequently in fuch a ftate as was quite
hopelefs. 3. By blasphemy the Jews appear to* have meant
any expreffions favouring of arrogance with refpect to
God, as the affuming of more power than they thought
God would give a man, and not always fomething a-
gainst God, or derogating from his perfections, cenfur-
irighis inftitiitions or his government. No man re
tained a more Uniform reverence for God than Jefus
did. But being a prophet of the higheft order, he made
ufe of language which no preceding prophet had ufed
before ; and it is remarkable that on this occafion, and
others alfo, when Jefus perceived his hearers difpofed
to cavil, he chofe to ufe fuch language as they might
more eafily cavil at, that they might fully fliiw their dif-
pofitiohs. Thus, when he might have faid, as he uiu-
ally did, Rise up and walk, or fome other expreffion
importing nothing more than the removal of the difor-
der,he here made ufe of a phrafe that was fynonymous indeed

Sec. XXVII- The FOUR EVANGELISTS. I49
indeed, in (he fenfe in which he ufed it, but which was
likewise capable of another and very offenfive- mean
ing- 6. Take up thy bed.] Meaning the carpet, on whjch
he was brought, and on which he flept;
By this it appears diat by the phrafe thy sins be
forgiven thee, Jefus at firft only meant, may thy difor
der be removed, fin being confidered as the ca.ufe of
evil in general ; and that a,s both the expreffions were
equally eafy of pronunciation, he was at liberty to make
ufe of wluch of them he pleafed ; and, the fudden reco
very of the fick perfon from this deplorable fituation,
did not of itfelf prove more than Jefus's power of heal
ing. But as he ehofe the more obnoxious expreffion,
after it had been remarked upon in that fenfe, he feeni-
cd to intimate that he had the power which his shear
ers thought to be conveyed by it, viz. that God had in
verted him with a power of difcerning the real characters
of men, and confequently of pronouncing whether they
were entitled to the divine forgivenefs or not, the fame
pr.wcr that he will difplay in a more ample manner at
the day cf judgment. But this is no greater power
than God may give to any other man, as he did to Pe
ter, when lie pronounced (Acts viii, 28.) that Simon of
S:i:r,aria was inthe gall oj bitterness and the bond of
iniquity, which implied that his fins were not forgiven.
8. It is evident that thc multitude which faw this
great miracle inferred nothing more from it, than that
Jefus was, a man endued with great power by God, and
by no means that he himfelf was God, or poffeffed of a
nature more than human. K 3 There

150 NOTES ON
9. Publicans were odious to the Jews, both on ac
count of their being employed by the Romans to collect t
the tribute of them as a conquered people, and likewife
on account of the extortions they were often guilty of.
There are fome other circumftances attending this
miracle not mentioned by Matthew, but not omitted
by Mark or Luke, the account of the former I fhall
therefore confider.
Markii, 1. After some days.] Some of the Latin
MSS- fays Pearce, have octo dies, eight days, fo that it
feems fome Greek copies had h vj Vjuspodv . Of this I
had no knowledge when, from other circumftances, I
limited this excurfion to about that fpace of time.
Pearce, however, thinks the time muft have been great
er ; but then he, with the generality of commentators,
fuppofes Chrift to have preached three years and a
half. 4. Dr. Shaw fuppofes that our Lord might be preach
ing in the court, or quadrangle of the houfe, over which
it was cuftomary to extend a covering, or veil, to fliel-
ter perfons from the heat, &c and that the people who
brought the paralytic perfon carried him up the flair-
cafe, which is generally within the court, and only re-
moved that temporary covering of the open court, in
order to let him down by the fide of the wall, near the
place where Jefus was. To let down ha tov xcpotpuv
he fhews, does not mera: through ihe tiling, but by the
side of it ; juft as Paul was kt down hoc tov rsi%cvg
by the wall of Damafcus, Acts ix. 26. Shuw's Travels,
p. 211. But

Sec XXVII. The FOUR EVANGELISTS. ISi
But as it is here faid that there was no room
to receive the perfons who brought this fick man, no
not fo much as about the door, Jefus was probably in
the houfe, and therefore that fome part of the roof was
taken off, which might perhaps be done without much
noife or inconvenience of any kind, as their buildings
were ufually conftructed. The flat roofs of oriental
houfes will make this operation much more eafy than it
Could be with ours.
Matt. IX. 13. We have here an example of the Jewifh
mode of comparifon. The meaning is not that facrifices
were improper, but that mercy, and other moral duties
and difpofitions, are things of fuperior value.
15. In this Jefus difcovers the tendernefs he had
for his difciples, in not impofing upon them more than
they were able to bear. He forefaw a great deal of af
fliction before them, after he fhould have left them, and
he was not willing to diftrefs them unneceffarily, and
before the time.
17. Luke adds another faying of Jefus with refpect
to wine, which feems to have little or no connection
with the former, and was delivered on fome other ac-
cafion. However, I fhall give a paraphrafe by which
his meaning may be explained on the idea of this being
given in connection.
Luke V. 29. This verfe is wanting in the Cam
bridge MSS. and latin copies, nor are there any traces
of it in the other gofpels. O.
K4 PARA-

130 NOTES ON
PARAPHRASE.
Luke V- 39. Not only is it inconvenient to put things
.together that do not fuit one another, as a piece of new
cloth to an old garment, or new wine into old leathern
bottles; but even too fjudden a tranfition from one thing to
¦ another is not agreable. Thus perfons who hayebeen
ufed to drink old wine cannot immediately reconcile
themfelves to that which is new. For though this be
more pleafant to others, they think the old, to which
they have been accuftomed, to be better ; and it is ad-
yifeable to indulge, men in their innocent prejudices
and habits. SECTION XXVIII.
The cure efthew,oma,n,tuko had the bloody issue, the rqi*
sing of Jairus' s daughter, and the curs of the tuio blind
men and the dumb Demoniac.
Matt. IX. 18,  34 Mark V. 22.  43. Luke
VIII. 41  56.

M.

-ATTHEW IX. 18. My daughter is
now dead.] According to Matthew, Jairus thought his
•daughter to be actually dead. According to Mark
and Luke Die was only at the point of death. Perhaps
the father did not know certainly whether fhe was dead
or not ; but having heard that Jefus had raifed ftom
the dead the fon of the widow at Nain, he might have
no doubt of his power even to raife his daughter from
the dead. 34 Bee!-

Sec XXVIII. The FOUR EVANGELISTS, 153
It is remarkable that there is more bufinefs recorded
as tranfadted on this day in the part of the gofpel hifloyy
to which we are now attending, than in any other in
the hiftory of Jefus, viz. the call of Matthew, the dif.
courfe with tbe Scribes and Pharifees,, the application
of Jairus, the cure of the womw who had the iffue qf;
blood, and the railing of his daughter from the dead \
and probably alfo the cure of the two blind men and the
dumb demoniac. And yet this is not more than might
fall within the compafs of a day. We have already
attended to the two firft articles, and now proceed (o,
the latter. The fcene of <ill thefe transactions is ftill at
Capernaum. Mark V, SO.Jefus knew,no doubt by a divine impulfe,
that the woman was cured at the time that fhe touched
him, and with his own concurrence. For we are npt to
fuppofe that the mere touching of him would, in all cgT
fes as by a charm, have neceffarily cured any dif:
eafe. 31. This freedom that the difciples of Jefus took
with him oa this occafion, and others, is inconfiftent
with their confidering himas any other than anian like
themfelves. What they fay to him here is the fame
that they would have faid to any other perfon who
fliould have complained, as they thought, without rea
fon of a trifling inconvenience.
34, There is fomething peculiarly affectionate in
the manner in which jefus addreffes this poor woman,
calling her daughter, commending her for the ftrength
of her faith, anil alluring her that fhe was radically
cured. 35 Being

164 NOTES ON
35. Being fatisfied that the young woman was a&u-
ally dead, they naturally confidered it as a hopelefs
cafe, and therefore thought it was to no purpofe to give
Jefus the trouble of going to the houfe. If thefe per
fons had heard of his having raifed to life the young
man of Nain, they might confider it as fo extraordi
nary a cafe, that it was unreafonable to expect a repeti
tion of fo great a miracle.
36. We fee the affectionate manner of Jefus on this
occafion, a3 well as the preceding, in defiring the father
of the young woman not to be alarmed at the report of
his fervants, but to have the fame faith that he would
have had if they had not brought him fuch an ac
count. S7. This is the firft time that we find Jefus make choice
cf thefe three witneffes of particular events. The
fecond was at his transfiguration, and the third at his
agony in the garden. The reafon feems to have been
that he would not have any of thefe things to be general
ly known till a proper time afterwards. This, at leaft,
was the cafe with refpe£t to the transfiguration. But
why this tranfadtion might not have been known to all
ihe apoftles, as well as to thofe three, does not appear.
The raifing of the widow's fon, and of Lazarus, which
wis done in the prefence of great numbers, and which
cf courfe could not be fecret, might feem to have re
quired fecrecy" as much as this.
38. It is cuftomary in the Eaft for people to
crowd to the place where perfons are dead, and to
bewail them in a noify manner, in token of refpect.
Sir John Chardin fays that the concomfe cf people where

Sec. XXVIII. The FOUR EVANGELISTS. 155.
where perfons lie dead is incredible. Every body runs
thither, the poor and the rich ; and the former more
efpecially, make a ftrangenoife. See Harmer's Obser
vations, Vol. II. p 135.
Dr. Shaw fays that, upon funeral occafions, it is
alfo cuftomary in the Eaft to hire women to act the part
of mourners, who, like prcefica; or mourning women of
old, are skilful in lamentation, (Amos v. 16.) and great
miftrefses of thofe melancholy expreffions. And, indeed,
he fays they perform their parts with fuch proper
founds, geftures, and motions, that they rarely fail to
work up the affembly to an extraordinary pitch of
thoughtfulnefs and forrow. Sliazu's Traveli, p. 242.
39. By this fofc phrafe Jefus intimated that the
death of this young woman would not be of long con
tinuance, but would refemble a found fleep, from which
fhe would foon awake.
40. i hefe women, who knew their bufinefs, and
who had probably feen the young woman to be actually
dead, mocking Ji.'fus, thews that they7 had no doubt of
her being dead. They, therefore, thought that he
would only expofe himfelf by going to cure her. Being
perfons of a low profeffion, and no ferious characters,
they would be under no reftraint from a reverence for
the perfon of Jefus.
42. According to Luke, Jefus commanded them to
give her fome thing to eat. Tins circumfiance,as well
as that of her walking, were fufficient proofs of her be
ing reftored not only to life, but alfo to perfect health.
No wonder that all who were prefent were aslonhbed
at it. Had

156 NOTES; ON
Pad not Luke fo particularly referred tlie account
Qf the railing of the widcw's fon at Nain, to an ear
lier period in the hiftory, it would have been probable
from the circumftances, that this was the firft time that
Jefus had raifed any perfon from a ftate of death to
life. We may ftill fuppofe this to have been the cafe
if we admit that Luke, whgfe chronology is by uo
meaus exact,, was miftaken with refpect to the order of
thefe events. We fhall then perceive a natural grada
tion in the three miracles by which Jefus raifed per
fons to life. The firft was a perfon juft dead, the fe
cond was one who was carried out to be buried, and
the third had been dead and buried four days.
Matt. IX. 30. This is the firft account of Jefus cu
ring blindness, which is a difeafe that by Datural means
js never removed fuddenly, except by a furgical opera
tion, and then the wound is not foon healed. Here then
we fee the evident finger of God.
33. This man was both diforrlered in his fenfes„
which was afcribed to the poffeffion of demons, and
alfo dumb. But both the diforders were cured at the
fame time.
34. Beelzebub (for f© the prince of damans is called,
Mat. xii, 24,) fignifies lord of f lies.] It was the name
of one of the gods of the Philiftines. See 2 Kings i. 23.
In the Greek ef the New Teftament it is Beelzeboul,
which is lord of a dunghill, perhaps fo called by the
Jews out of contempt. How this perfonage came to
be confidered as prince of the daemons does not appear.
Our Lord ufes the word as fyncnymous to Satan, and
dcv.il

Sec XXIX. The FOUR EVANGELISTS. 157
devil, that is the principle, or fource of evil in gener
al, a mete allegorical perfohage.
We fhall, on a future occafion, hear what Jefb.4
had to Obferve with refpect to this malicious cenfurfc
of the Pharifees, than which nothing could be a more
evident mark of obduracy of mind, fuch as no reafona*
able evidence could fatisfy.
Luke VIII. 44- To touch the hem of his garment.]
Probably to kifs it ; which is a mark of 'profound ref
pect arid reverence. See Harmer^s Observations, Vol.
II. p. 34. Being in a ftate Of uhcleannefsi me might
think it wrong to touch the body of Jefus, and on that
account contented herfelf with touching his clothes-

Section Xxix.
Jesus walks in the Corn-fields, cures the man -iuho had
a withered harid, and appoints the twelve Apostles.
Matt. XI L 1  21. X. 2—4. Mark II. 23^—28.
III. 1  19- Luke VI. 1  16.

np. JL HE Pharifees were thofe of the Jews
who profeffed the moft zealous attachment to the laws
of Mofes. They not only rigoroufly obferved all the
ritual of it, but added many obfervances of their own
invention. 'And what is peculiarly remarkable, not
withftanding the moft exprefs and repeated declarati
ons to the contrary in the antient prophets, they laid
more ftrefs on things of this nature than on moral du
ties.

158 NOTES ON
ties. Nothing can fhew in a ftronger light than thefe
facts do, how prone men are to attend to any thing ra
ther than to their hearts and their lives. This cafe,
that of the fuperftitious Catholics, and the practices of
many heathen nations, fliews that there is no aufterity
fo painful that men will not endure rather than do what
feems to be much eafier, viz. [attend to the due regu-«
lation of their appetites and paflions, on which the
whole of our moral conduct depends. We know, how
ever, and are repeatedly told it in the fcriptures, that
it is the heart that God looks to, and to outward ap
pearances no farther than they indicate what is in the
heart from which they proceed. Whatever it be that
God and the prophets in his name appoint of a ceremo
nial or external nature, ought, no doubt, to be done,
whether we can fee any reafon for it or not ; but not
fo as to leave things of more importance undone. Ac
cordingly, we find on feveral occafions, that prophets,
and other good men, have paid no regard to pofitive
inftructions, when the obfervance of them would have
interfered with the practice of moral duties. Jefus
took frequent opportunities of fhewing the abfurdity of
the conduct of the Jewifli Pharifees in this refpect, par.
ticularly with regard to their fuperftitious obfervance
of the fabbath.
Matt. XII. 1. This by the laws of Mofes they were
allowed to do, in any perfon's field or vineyard through
which they had occafion to pafs, but they were not to
carry any away with them.
2. As no manner of work was, by the fecond com
mandment, to be done on the Sabbath, they were not
content

Sec XXIX. The FOUR EVANGELISTS; is9
content to forbid labour properly fo called, that labour
by which men gain their fubfiftence, but every action
that could be avoided. But for the fame reafon he
might have forbidden perfons to go outof their houfes,
or even out of their beds ; but they had a rule by which
they were allowed to go to the next fynagogue on the
fabbath, or a mile or two, which was therefore called a
Sabbath day's journey.
4. David did not ftrictly fpeaking, enter into the
houfe of God, but met the prieft carrying away the fhew
bread, which was to have been eaten by them only ;
and this he took without being reproved for it. He
was in great hafte ta efcape from Saul, and had not had
time to make any provifion for his journey.
5 Viz. by killing cattle for facrifice, which was a
laborious bufinefs.
6. Meaning himfelf; and he might fay that he was
greater than the temple, as a mere prophet ; tho' he
might alfo mean to intimate, without being lr.ore ex
plicit, that he was the Meffiah, whom the Jews looked
towards as the greateft of all the prophets.
7. This is quoted from Hofea vi, 6, but did not mean
that God did not chufe facrifice, but that he preferred
mercy, and other good works to it. It was the Jewifli
mode of exprefling the preference of one thing to an
other. 8. Son of man is an indefinite expreffion, and by it,
for fome reafon that does not clearly appear, Jefus fre
quently chofe to characterize himfelf. But it may be
underftood of any man, and in this fenfe it is true that
man is lord of the Sabbath, it being appointed for his
ufe,

160 NOTES ON
ufe, as it 5s expreffed by Mark, Ch. ii, 27- And as thi*
is immediately connected with the other expreffiori
from Matthew, it feems to be explanatory of it It is
not probable that at this time jefus chofe pnblickly to
announce himfelf to be the Meffiah, "who ha. J power to
alter the ceremonial law. Nor, indeed, does it appeiaf
that Jefus did at any time, Or in any refpect, fet afide
this part of the law of Mofes. To the jews it will
probably be always obligatory, tho' they fhould become
chri'ftiahs. 10. This diforder is a partial palfy, Virhich is never
Cured fuddenly ; fo that the immediate and complete
cure of this diforder, and of others of a fimilar nature,
and in the prefence of perfons far from being prejudic
ed in favour of Jefu's, which Was the cafe in this in
ftance, was with the greateft propriety felected by the
evangelifts as proof of his divine miffion.
We fee the extreme captioufnefs and arrogance of
thefe teachers of the law, in queftioning a man Whofe
power of working miracles they could not deny in this
manner, as if God Would have empowered any man to'
act contrary to his Will. Yet, prefuming on their in
fluence, and knowing that other leading men in the
country had taken umbrage at the reputation of Jefus,
they were willing to make a handle even of his doing
go6d,and that by the immediate power of God, in or^
der to take advantage againft him.
11. Here Jefus appeals to their own cuftoms, which
Were evidently contrary to their general maxim's. But
it feems to have been underftood at the time, that acts
of necessity, or of mercy, were lawful on the Sabbath
flay. 14, He-i

Sec XXIX. The FOUR EVANGELISTS. 161
Mark III. 6. Herodians.] Thefe were rather a civil
than a religious feet. All we know of them is, that they
oppofed the claims of the other Jews to an exemption
from paying tribute to the Romans, by whofe power
Herod was king ; and were in general adherents'of the
Romans. How malignant muft have been the difpofition of
thefe Pharifees, to confult how to take the Ufe of a man
whofe miraculous works they could not deny, becaufe
he did not court their favour, and they expected no
advantage from him. But fuch is human nature uni
verfally in the fame circumftances. Men who are void
of a principle of piety and virtue will have their own
advantage in view, and whatever does not favour that,
they will, on one pretence or other, oppofe, and even
imagine they do right in fo doing.
Matt. XII. 18. Shew judgment to the Gentiles ;] i. e.'
declare the law, the law that Jefus was to declare from
God to all the world. Pearce.
20. Send forth judgment unto victory. Till he
have settled or established the law or commandment,
Pearce. But it may only fignify, in general, till he
fhall make the caufe of righteoufnefs and truth victo
rious. 'J his quotation is from the forty fecond chap
ter of Ifaiah, and if it relate to the Meffiah, as it proba
bly does, it is characteriftic of his meeknefs and unam
bitious temper. This appeared in Jefus enjoining
filence on feveral perfons in whofe favour he had work.
ed miracles, that he might not excite more attention
than was neceffary for the purpofe of his miffion.
Vol. III. L The

*62 NOTES ON
2.1. Theraddition In his name shall the Gentiles trust,
was not neceffary to the evangebft's immediate pur-
pofe, but it follows the paffage which he had occafion
to quote, and it expreffes the extenfive benefit which
the world would derive from the Meffiah. He was to
be a bleffing not to the Jews only, but to all nations, a
light to enli'g%ten them ; as we in this country fo remote
from Judea are happy in experiencing.
Mark II. 26. In the days of Abiathar the high-
priest.] It appears from 1 Sam. xxi, 3, ffcc. that Abi-
mejech was high prieft when David took the fliew-
bread, and not Abiathar, who was his fon, and fucceed
ed him. Matt. X. 2. The apoftles are here divided into
pairs, probably as they were fent out upon their miffion
by two and two. Maukland.
Hitherto Jefus had been accompanied in an irregu*
lar manner, as we may fay, by all perfons promifcusuf-
Iy, who had moft leifure, and who were moft ftruck with
his miracles and difcourfes ; and perhaps few perfons
attended him conftantly, But from this time, directed
no doubt by infinite wifdom, he proceeded to the choice
pf twelve conftant companions ; perfons who being with
him at all times, as of his family, might have an oppor-
tunity of knowing him thoroughly, and of obferving his
whole conduct ; fo that without any fupernatural affift
ance, they might be witneffes of his life, doctrine, mi
racles, death, and refurrection, to that and every fu
ture age, and no reafonable doubt might remain con
cerning them. That

Sec. XXIX. The FOUR. EVANGELISTS 163
That this was the reafon of the appointment of
thefe twelve, we may infer from what preceded the
choice of another, apoftle, to fucceed Judas. For, on
diis occafion, Peter fays (Acts i, 21.) Wherefore of
those men wht have ,companied with us all the time that
tbe. Lord Jesus went in and out among us, beginning
Jrom the, baptism of John, unto that same day that he
was taken up from, us, must one be ordained to be a wit
ness with us of his resurrection. Having known him
fo longi and fo intimately, it could never be faid that
they were miftaken with refpect to his perfon, and did
not know him again after a feparation of a few days.
It appears, however, from this paffage, that tho' twelve
perfons only were exprefsly appointed for this purpofe,
many others were fufficiently, if not equally qualified
for the office ol apoftles, fince otlii rs befides the twelve
had attended Jefus almoft as much.
That this meafure, of the appointment of the twelve
apoftles, was taken with the greateft deliberation, and
under a divine direction, may appear from what Luke
fays of Jefus fpendirig the preceding night in prayer.
Lute vi, 12- And it came to pass in those days, that he
went into a mountain to pray, and continued all night in
prayer to. God, or as it may be rendered, in an oratory,
a place built for the purpofe of prayer.
Mark III. 14. Befides the principaldefign of fetting
apu.t the twelve apoftles.viz. that,as it is faid they might
be with him, in order to be witneffes of his doctrine,
miracles, and refurrection, there wasafarther ufe of it,
viz. that Jefus might occafionally feud them to preach
in places where he could not conveniently go himfelf,
L 2 on

164 NOrESON
on which occafion they were endued with' the fame pow
ers which he had exercifed.
19. Thefe twelve apoftles are, in all the evangel*
ifts, mentioned in the fame order, beginning with Pe
ter ; who without any particular defignation, feems to
have taken the lead among them, both belbre and after
the refurrection of Jefus. He appears to have had a
^warm honeft heart, and to have had the faults naturally
incident to fuch a character. But as he never exerci
fed any power more than the other apoftles, and had
no appointment to be their head, it is with little reafon
that the bifhops ot Rome as fucceffors of this apoftle
(if ever he was at Rome, and could be faid to have been
bifhop there) found their claim of fuperiority to all o-
thtr bifhops in the chriftian church.
, Judas is always mentioned the lea' i in the catalogue
of apoftles, as, no doubt, the leaft worthy, of the char
acter. It is evident that Jefus knew from the begin.
ning what his real character was, and what part he
would act. But notwithftanding this, there was the
greateft wifdom in the appointment of him, as it might
be depended upon, that if he had been confcious of
any impofturein the conduct of Jefus, he would have
revealed it, rather than have hanged himfelf for anguiflx
of mind ; when, by the temptation of a bribe, he had
been induced to betray him.

SEC-

Sec. XXX. The FQUR EVANGELISTS. 105
SECTION XXX.
The blind and dumb Demoniac, the Discourse concern
ing the sin against the Holy Spirit, and the Sign,
jrom Heaven. Jesus's mother and brethren desire
-to speak to him.
Matt. XII. aa— --50. Mark III. 20—35. Luke
XI. 14  32. XII. 10. VIII. 19-r— 21.

M

.ATTHEW XILss. Previous to the hiftory
here recordedby Matthew, a little incident is mentioned
by Mark which fliews the affectionate concern which the
relations of Jefus had for him. Mark, iii, 20— :21. Pre
vious to this Jefus had fpent a whole night upon a
mountain, and tho' he might have been in what the
Jews called an oratory, or place for prayer, it was
without a roof, and had no convenience for fleeping.
, Immediately after his palling the night in this place, the
multitude crouded about him, fo that he had had no
time to take any refrefhment. This his friends arid re
lations would naturally think was too great exertion,
and they might fear that, without his attending to it,
he would quite exhauft himfelf. For the phrafe lie is
beside himself, thows nothing more than their great eon.
Cern for him, as a man who neglected himfelfj not be* '
ing aware of the natural confequence of fo much- ex*
crtion. 23. That is, the Meffiah.
27, By whom do your children cast them out ?J
[h 3 kMany

166 NOTES ON
Many Jews practiced exprcifm in order to expel de
mons, a practice that was certainly more liable to ob
jection than the conduct of our Lord, who, without
any preparatory, ceremony, only commanded them pe
remptorily to depart.
30. He that is notxvith me.] Some refer, this to Sa
tan, as if our Lcrd had faid, He (Satan) not being with
me, or in league with me (as the preceding argument
fliews) muft be againft rue. But then T think it fliould
have been ovt<&> and not o.
31. Blasphemy against. the Holy Spirit,] '^A\\ the re-
.proaches that were thrown upon our. Lord himfelf, per-
fonally, he difregarded ; but a reflection on the perfon
and authority by which he. acted, he confidered as un
pardonable. All the evidence of the. gofpel was the
miraculous works performed by Chrifti but more efpe
cially by the apoftles, after the defcent of the Holy Spi
rit on the day of Pentecoft. To evade and refift this
evidence, and on fuch a very abfurd pretence, as that
thofe glorious and benevolent works were performed
by the agency of an evil fpirit, argued fuch blindnefs,
perverfenefs, and hardnefs of heart, as muft have been
of the moft malignapt nature, and abfolutely incurable;
for no other means, remained to convince and reform
.them. ,, ,r» ,,..,-. .. ,, ,, ,,,,, , .- . ,
32. Neither in this age, ner in the age to come.] ibis
may have been a proverbial expreffion, fignifying that.it
fhould never be ; or the two ages may mean the Jewifh
and chriftian difperfations. It is to be obferved, how-
ever,.that this, like-any other un[ ardc-nable fin, muft be
under-

Sec XXX. The FOUR EVANGELISTS, 167
underftood' to be a fin not repented of. It is very pof
fible however, that our Lord did not mean to afl&rt that
the fin againft the Holy Spirit was abfolutely umiardon-
able, but only' that any other fin fliall be forgiven foon-
er than this, i. e. this guilt is of a much deeper die ;
ufing a common Hebraifm, by which one thing is af
ferted, and ariother denied, merely to denote coriipari- .
fon, as was obferved before.
35. Thefe juft reflections Jefus was led to riiake
" from perceiving the malignant difpofition which thefe
Scribes, ar.d Pharifees fhewecl. ' No good man, who
could therefore be difpofed to think as favourably as
poffible of others, could have made the uncharitable re
flections which they did.
36. Idle word <zpy(j§p Xoy<&, in a paffage of Ori
gen, fignifies a sophism, or false reasoning, and with a
view to deceive, as Dr. Macknight .obferves. In this
therefore, our Lord may be fuppofed to have referred
with great propriety and feverity, to the conduct of
the Pharifees on this very occafion, when they were en
deavouring jto deceive the people by their falfe reafon
ing, in order to .prevent their becoming his difciples,
Ifajah xxviii. Matthew xu- 36. lam inclined to
think that o:py(& from otspylfy' is one of the words
like ci%pYig<&', which denotes fomething ftronger than
the derivation feems to import. Things not convenient
i. e. immoral actions, are not actions merely trifiingly
bad — but highly fo. So here pcey(& denotes calum
niating words,. highly wrong, i. e. thofe calumniesjyft
uttered againft him— as if he faid, It is not for your
^  L 4 inju-

168 NOTES ON
injurious actions alone— rbut your calumniating expres-^
sions' alfo, that you fhall be brought to judgment. J.
In the heart of the earth.] A Jewifh phrafe, or
fimply in the, earth., Thus in Ex. xxviii. %. Tyr* is
faid to be in the heart of the sea, though it was on an
ifland, at a very fmall diftance from the continent.
Confidering the general expectation of the Meffiah
by the Jews about the time of the appearance of Jefus,
it is not fuprizing that the fight of his miracles Ihould
lead them to fuppofe that he might be the perfon. But
there were fome objections to this opinion, which the
[ Scribes and Pharifees, and indeed the nation jn gene-
[ ral, could not eafily get over. The principal of them
was his not affuming kingly power, which, however,
they might fuppofe that he would do }n due time. But jj
another objection was grounded on the manner in
which they fuppofed the Meffiah would make his firft
appearance, which they thought from this confirmation
of thc prophecy of Daniel, would he particularly il-
luftrious- 38. The repeated demands of the Jews to fee a fign
from heaven, feems to have arifen from the literal in
terpretation of Daniel vii, 13, 14- Behold one, like the
| Son oj man came with the clouds of heaven, and he came
to the Antient of Days, and they brought him near be>
fore him ; and there was given him dominion, and glory,
and a kingdom, that till people, nations, and languages, }
should serve him. The Jews, therefore, expected that
when the Meffiah. here called the Son of man, fliould
«ome, it would be in the clouds ; or at leaft that fome
extra-

Sec XXX- The FOUR EVANGELIST5. 109
[extraordinary appearance in the heavens would be ufed
to point him out to them.
This will in fome] meafure explain why the Jew*
faid that when the Meffiah came no man could know
whence he would come, tho' they were at the fame
time perfuaded that he would be a defcendant of Da
vid, and be born at Bethlehem, They therefore knew
both his family, and the place of his birth ; but where
he would be, antecedent to his coming in the clouds of
heaven, to enter upon his kingdom, they could not
tell. 39. It is evident from this, and other places, that
our Lord often fpake in fuch a manner as that he could
not have meant to be perfectly underftood by his hear
ers at the time, but only afterwards, either when the
minds of his difciples fliould be more enlightened, or
when the events that he foretold fhould come to pafs.
40 This is the firft intimation that Jefus gave of his
death and refurrection, and it was in the prefence of a
mixed multitude. Perhaps in part from this difcourfe,
and in part from what might tranfpire from the apoftles,
when he afterwards told them more plainly that he was
to be put to death, and that he fhould rife again the
third day, with refpect to which they were not enjoin
ed fecrecy, the enemies of Jefus were well apprized of
his intended refurrection at the time of his death ; tho'
his own difciples, who could never entertain the idea
of his actual death, and confequently not that of his Ii-
teral refurrection, had no fuch expectation.
42. This may look like vanity in Jefus. But no per
fon can be juftly blamed for entertaining a just idea of
his

170 NOTES ON
his own character and worth. Without ibis no perfon,/
whether he fpeaks of it or not; whicK; can make no real"
difference, can act up to hhcharacter. Befides, it was,
| on feveral accounts prdper that the enemies of Jefus
fliould be fully apprized of his dignity, that they might
reject him at their greatperil, and riot be able to fay
that they knew not whohe was, or what rifk they ran
in rejecting him.
Jefus was far from affuming any praife to himfelf,
but always afcribed every thing that was extraordinary
in him to his Father. He faid repeatedly, i" can of
my own self do nothing. The Father Within me he doth
fhe' works.' I came not to do my own will, but the will
of him that sent me. He exacted no fervile attendance
from his followers.' On the contrary, he faid that
he came not to be ministered unto, but to minis
ter ; and he required of his followers the fame humble
demeanour of which he gave a pattern in himfelf. This,
however, is a mark of the greateft real dignity,1 calcula
ted to infpire us both With veneration and with love;
43. By this parable of the •: unclean spirit', which, ac
cording to the vulgar notion, frequented barren and
defert places, our Lord defcribes the wretched depra
vity of the Jewifh nation, which had been much cor
rupted before the Babylorufh captivity, had been re
formed by that calamity, but afterwards funk into great
er wickednefs than ever, for which they were doomed
to feverer punifliments, and of longer continuance, than
thofe they had fuffered before. '
45. This conduct of our Lord by no means betrays
any want of proper' refpect for his mother and brethren. .Hut

Sec XXXI. The FOUR EVANGELISTS, m
F But being now employed in an office of the higheft dig- '
nity, which jefpeded the Whole .human race, they did
wrong to interrupt him. However,' inftead of reprov
ing them, he 'only took that opportuhity of delivering
a mbft hoble fentiment, with peculiar emphafis, expref
ling his undiftinguifhing regard to all his difciples and
followers. Or perhaps without intending any reproof,
he might only lay hold Of the incident for the fake of
introducing his excellent obfervation.
By this fpeech, delivered in this public riianner,'
Jefus would cutoff all Undue expectation of particular
diftinction or advantage to be enjoyed in his kirigdom,
on account of any natural relationfhip to him. And it
was very wife artd proper that the* relations of Jefus
fliould be fully apprized of this.

SECTION XXXI-
The ^Parables, of the Sower ef Taxes, of the Grain of
Mustard Seed, and of the Leaven.
Matt. XIII, 1.  35. Mark IV, 1  20. 25—34.]
Luke VIII- 1  18. XIII. 18  22.
. T . . '
,;' JL HE method of conveying inftrudtion by
means of parables,- or -feigned ftories, is very antient,
and has been more particularly ufed in the Eaft- There
are fome examples of it' in the Old Teftament. : Brit
no teacher ever made fo much ufe;of parablesas'Jefds,
tho' hitherto he has not had much recourfe to them.
4$ In

tn NOTES ON
In his difcourfe on the mount he made .ufe of many
Ilriking comparisons, to illuftrate and enforce his mean.
ing, but the only proper parable we have hitherto met
with is that of the unclean fpirit in the preceding fec
tion, by which he intended to exprefs the character
and fate of the Jewifli nation in general. He did not,
however, make the application himfelf, and it would
not probably occur to any of his hearer!, or he- under*
ftood till it was refleaed upon afterwards.. This,, in
deed, feems to have been the intention of Jefus m
jnoft, if not all, his para les. He did n«t expect, or
wifh, to be underflow d at the time, but to give his
"hearers fomething to reflect upon, and make out af
terwards, when in confequence of its having been
fome time unintelligible to them, and been the fubject
of their thoughts and converfation, it would make the
deeper impreffion.
In this fection we have f^me parables with refpect
to which Jefus avowed that he did not intend to be un-
derftood by the bulk of his au'ience. For, as appear
ed by the malicious cunftructi^n that had juft be*
fore been put upon his conduct Ly ^he Pharifees who
faid that he eaft outj daemons by Beelzebub, they were
riot likely to have profited by plainer inftructions, of
which indeed Jefus had not been fparing.
The parables in this fection are prophetical, prefi.
guring the reception that the gofpel would meet with
from perfons of different characters, and for this reafon
they could not be underftood by the hearers. That
our Lord did not intend to be underftood by them, he
himfelf acknowledges, v. 11, and, in his application of
'' t < the

Sec. XXXI. The FOUR EVANGELISTS. VTS
die prophecy of Ifaiah, who foretold the obftinacy and
incredulity of this generation. Our Lord Ihewed all
poffible condefcenfion to thofe who came to him with
a good difpofition, but he very juftly and prudently, be
haved in a different manner to the captious and world
ly minded, or to perfons under the influence of any-
other bad difpofition. ^
2, Sitting, but in an elevated place, was always the
pofture of a Jewifli teacher j fo that when Jefus fat
down, it was an intimation that he was going to fpeak,
as ftanding up would be with us. The latter, however,
is certainly more favourable to fpeaking loud, and I
would obferve that Jefus muft have exerted great
ftrength of voice to have made himfelf diftinctly heard
by a multitude, fuch as generally crouded after him,
from a fhip ; as, in the calmeft weather, at leaft in our
feas, the rolling of the waves to the more, makes a
confiderable noife; tho' in that fmall, and inland fea, or
lake, it might not be fo great, and a gentle breeze front
the water would greatly affift the voice. It is proSable
however, that Jefus never fpake long at any time. He
made no long fpeeches, but generally delivered himfelf
in fliort fentences, or parables of no great length, and
he might do this with confiderable paufes.
9. What immediately follows appears, from the
circumftances, and the account of the other evange
lifts, to have been delivered to the difciples in the ab*
fenfe of the multitude afterwards, tho' in Matthew the
account is uninterrupted for the fake of introducing
the obfervations with more advantage in other refpects.
Mark fays, that this converfation paffed when he was
alone

174 NOTES ON
alone, with the difciples,, Ch. iv. 10, When he was a*
lone, they who were about him, with fhe twelve, asked
him' of the parable.. . ., r , .
13. Here Jefus avows his. fpeaking in parables on
purpofe to conceal his meaning from, the multitude; but
it was becaufe they would not have received any be
nefit from plainer difcourfe. What he forefaw, would
have been loft upon them, he did not chufe to impart.
Some of them, however, might be ftruck with.the para
ble, and reflect upon it with advantage afterwards, ef
pecially when they faw it exemplified in the preaching
of the apoftles. ,
15. Jefus here quotes Is. vi. 9, 10. which is evident
ly defcriptive of the Jews in the time of the, prophet.
But becaufe it was equally true of the Jews in our Sa
viour's time, he fays it was fulfilled in them ; by which,
however, he could only mean that it was applicable to
them. The meaning ofthe paffage is obvious, which is,
that they were fo violently prejudiced againft the truth,
and againft all reformation, that no natural means of
conviction or inftrudtion would have any effect upon
them. And this is a ftate of mind that is by no means
peculiar to Jews. We fee too much of it every day
among ourfelves, and not only in what relates to mor
als, but the common conduct of life. How many per
fons are there who, as we ufually fay, will hear no rea
son, how plainly or mildly foever it be propofed to
them. 17. How juftly may we apply this to ourfelves, even
more than the apoftles could at the time that Jefus
addreffed this difcourfe to them. For at that time tbey

Sec XXXI. TheFOUR EVANGELISTS. 17$
they faw, and underftood,- very little ; whereas we fee
every important fubject clearly ; the great doctrines
of the gofpet, arid the great end of it, in a ftate off dture
retribution being fully revealed to us. Happy, indeed,
will-it be, if our conduct be anfwerable to the light we
enjoy ; but aggravated will be' our condemnation, if it
appear that we love darknefs ratherthan this glorious
light, becaufe our deeds are evil. .;.-.... -
19. By the evil one may be underftood any thing
that is, or that tends to evil, efpecially bad habits, and'
prejudices, which prevent any good impreffion from the
cleareft inftructions. ,..) , ;
21. Here Jefus defcribes the, cafe of thofe who are fo
far free from bad habits and difpofition?, as to receive
inftrudtion very readily, but ate notable to bear perfe
cution. They fee and acknowledge what is their duty,
but the love of life is ftronger in them than the love of
truth. Times of perfecution always difcover great
numbers to be in this ftate. 
22. Thefe are thofe who, without perfecution, by
the influence of the love of riches, and other worldly
purfuits, abandon that faith and hope which they had
acquired; and of thefe 'we have examples at all times,
and on this account : it greatly behoves us, efpecial
ly fuch as are engaged in jbufinefs, as well as fuch as
have no neceffary eiriployment, to be upon our guard.
Much more real danger arifes in thefe circumftances
than in thofe of open perfecution. IfadVerfity, as is
often faid, flays its thoufands, prdfperity flays its ten
thoufands. AH

if* ^ NOTES ON
All muft clafs with thofe who receive the good feed
among thorns with whom the fear and lore of God,
and a regard to the precepts and prorriifes1 of the gof
pel, are not a primary object, having a real preference
to any Other, fo that, if they were called to it, they
Would abandon every thing for them. Let us, thenj
afk our hearts whether we could do this, or whether
we do hot fufpect that the love of thc world and the
things in it would prevent it.
23. This defcription of men requires no explanati
on. I fhall only obferve tthat, of thofe who properly
receive the gofpel, and who will be intitled to the re-
Wards of it, there are various degrees. All are note.
qually diftinguiihed by their regard for religion and
virtue here, nor will they be fo by their happinels here
after. 24:. Jefus in that part of his hiftory to which our1
attention is now called, proceeds to deliver more par
ables, defcriptive of the reception which the gofpel
would meet with in the world. When we confider that
the term by which he here denotes the gofpel was the
kingdom of God, or the kingdom of heaven, and the idjfe
as that the Jews had of that kingdom, we fliall not
wonder that what he faid, fliould have been utterly un.
intelligible to his hearers. This kingdom, which they
imagined to be the reign of a prince of the houfe of
David over the Jewifli nation, and the whole world,
they might fuppofe to arife and extend itfelf gradually ;
hut here it could be compared to feed fown in the
ground, fome of it falling on the high-way, fome upon
ftony ground, fome among thorns, and fome on good
ground

Sec. XXXI. The FOUR EVANGELISTS: Mi
ground, they could not poffibly comprehend. And as
little could they underftand the parable of the tares of
the field, Which I now proceedto reeite.
25. Tares ;] Zt^ocytx does not here mean a kind of
pulfe, but fome noxious weed.
In the former parable Jefus had reprefented fome
of the feed of the word as falling among thorns, which
prevented its taking root to any purpofe. In this he
fpeaks of noxious weeds growing up along with the
feed ; but, as far as appears, not preventing its growth,
but only occupying fo much of tha ground into which
the good plants might have extended themfelves. This,
therefore, is not a farther illuftration of any thing con
tained in the former parable, but informs us that along
With the pure gofpel, fomething. would fpread in the
world of an oppofite nature, no more refembllng it than
tares, or nosioua weeds, refemble wheat ; but they will
both occupy the fame ground, and will continue to do'
fo to the end of the world.
30. The two next parables are prophetical of the ex
tenfive fpread of the gofpel, which, tho' making no
great appearance at firft, would in time fill the whole
earth. Matt. XIII. 32. The greatest of herbs.] The muf-
tard is a large plant i.i the Eaft. 1 he Talmud men
tions one that a man might fit in with cafe. See Dod
dridge. 33. At the time that Jefus delivered thefe parables,
there was no appearance of the prophecies they contain
being fulfilled. The gofpel was hardly bep,un to be
preached-, not one of the difciples of Jefus had at that
Vol. III. M t':me.

17S NOTES ON
time any knowledge of the nature of it ; and yet by
their means a fyftem of religion quite different from a-
ny thing that was ever known befbre, was to be preach--
ed, and to overturn every fpecies of falfe religion,
which the inftitutions of Mofes (which indeed had a
different object) had not effected, and would at length,
by its own evidence, eftablifh itfelf in all parts of the
world. We fee, however, this wonderful prophecy in
a great meafure fulfilled already, fo that we cannot en
tertain any doubt of the accomplifhment of it in all its
extent in due time,when in the language of the prophets,
the kingdom of this world will be the kingdom of Christ,
and he will reign for ever and ever.
35. 'By the prophet is here meant David or Afaph,
for it is a quotation from Ps. Lxxviii, 2. and a paffage
actually delivered by the pfalmift in his own name,
without any view to future times. Here, then, we have
another clear inftance of the ufe of the term fulfilled,
as fynonymous to applied. Tor Jefus could not mean
any thing more than that what the pfalmift faid vvith
refpect to himfelf he could alio adopt in his own cafe.
In general, however, there cannot be any doubt but
that by the terra fulfilled the writers of the New Tef
tament meant that there was an intended reference in
the paffages they quote to their own times,
SEC-

Sec. XXXII. The FOUR EVANGELISTS, im

SECTION XXXII.
The Explanation of the Parable of the Tares, the Pa
rables of the Treasure hid in afield, of a Merchant
seeking pearls, and of a Net, and the reception of Jesus
at Nazareth.
Matt. XIII, 36  58. Mark Vi. 1.  -6. Luke
IV. 16— 30.

w,

38. V V E fee here that by tares Is not to be
Undi rftood any fpurious kind of Chriftianity, which
fhall refemble it, tho' it may be fo applied, but bad men,-
Which the world will continue to produce as well as
good. 43. According t6 this parable we are not to expect
a' complete feparation of good and bad men to the end
of the world, the day of judgment, or the laft refur
rection. This world is always to be a ftate of trial
and difcipline ; fo that whatever be meant by the mil-.
lenium, or the reign of Chrift upon earth, it will not be
a ftate refembling what we are taught concerning hea
ven, or that which fucceeds the refurrection of all the
dead. Indeed, fo long as men marry and have offspring,*
the children muft be produced as they are now, in au
imperfedt ftate, expofed to temptation, and liable to
Vice; tho' in a more improved ftate of things, methods'
riiay be adopted to counteract their effects better than
we are able to do at prefent. There will, no doubt, be.
a greater extenfion of the knowledge of the gofpel,and
M 2 proba-

180 NOTES ON
probably an univerfal profeffion of it through all the"
world. But ftill there will always be' tares as well as
wheat, tho' we maynotbe able to fay, whence they will
arife. Good principles are taught openly, but the intro
duction and influence of bad principles is often fecret and
filent, like thefe tares which were fown in the'night, while
men slept. This will apply to the cafe of principles mani-
feftly bad, and known to be incompatible with the gof.
pel, but much more to principles of a doubtful nature,
maintained by their propofers to be agreeable to the
gofpel. This parable affords a clear and ftrikin'g leffon a-
gainft all perfecution. Both the tares and the wheat
are togrow together till the harveft. No violence is
to be ufed to extirpate the tares, left fOme injury be
done to the wheat. The courfe of nature muft be
left to itfelf. But what men cannot, and fliall not at
tempt to do here, will be done hereafter. Let us then
fee that we be of the good feed in this parable, and the
good ground in the preceding, receiving the truth of
the gofpel, firmly retainingit, and efpecially acting up
on it.: It is evident from this parable, as well as from the
whole tenor of fcripture, that there will be no reward
of the righteous, or punifhment of the wicked, till the
general judgment. For we are here told that the harr
vest is the end of the world, and that the fon of man at
his fecond coming, will send forth his angels to gather
out of his kingdom all things that of end, and them that
do iniquity, and that then, and not before he will order
them tole cast into the furnace of fire, and that then, and

Sec XXXII- The FOUR EVANGELISTS. 181
and not before, the righteous will shine forth as the sun
in the kingdom oj their father. All our hopes and
fears, therefore, fhould refpect that great day, empha
tically called that day.
55. And his brethren.] They were probably his
cousins, ihe children of Cleopas, the brother of Jo
feph, and of another Mary his wife.
57 . Is not without honour .] This feems to be ano
ther cafe of Hebrew comparifon, Jefus in fact was ill-
treated elfe where, and therefore it might be tranflated
Is no where less esteemed than in his own country.
58. Because oj their unbelief ',-] i. e. becaufe they
were not difpofed to be properly impreffed by them, i> e.
to admit them as evidence of his divine miffion, but.
would put fome other conftruction upon them.
Mark VI. 5. This may be rendered he thought not
proper. W.
Hitherto Jefus kept at a diftance from Nazareth,
the place, as I think, of his birth, and as all allow, that
whore he was brought up from his earlieft years. This
place he feems purpofely to have avoided, on his firft
arrival in Galilee, 'after the defcent of the Spirit upon
him, for a reafon which we fhall fee abundantly jufti-
fied on the prefent occafion, viz. That a prophet is but
little efteeme.d in his own country. The reafon is, that
people having feen much of a perfon in very early life,
and having known many childifh things concerning him
the idea of them is fo connected vvith that of his perfon
that they are never after entirely feparated. Having long
knownhim to be not at all fuperior to themfelves, they can
not readily think more highly pf him than of themfelves,
M 3 and

182] NOTES ON
and therefore require very ftrong evidence of his fupe?
rlor endowments; or if there be an evident fuperiori.
ty, it excites jealoufy and envy, rather than rever
ence. Jefus being confcious to himfelf that he would be
expofed to this treatment, is a proof that whatever in
timation he might have had of his high deftination in
his early years, he had not affumed any thing in confe
quence of it ; fo as to have kept himfelf at a diftance
from perfons of equal condition with himfelf, or to have
behaved with any referve towards them. For had he
never behaved with any familiarity among them who
were his equals by birth, the idea which led them to
make light of him would never have taken place in their
minds. We may conclude therefore from the treat
ment that Jefus met with at Nazareth, that he had not
been diftinguifhed from men in his own rank of life in
his ordinary behaviour ; fo that they who had played
with him when he was a boy, and faw nothing extra
ordinary in him at that time, would not foon perfuade
themfelves that any thing extraordinary had come to
him afterwards.
This is an argument either that he had no early com
munications concerning his great future deftination, or
that he had very carefully concealed them, which gives
us a high idea of his modefty and felf command. Tho?
the knowledge that was, no doubt, at the fame time
communicated to him concerning his future fufferings,
would tend to prevent that undue elation of mind, which
otherwife would have been, the neceffary confequence P.f

Sec XXXIL The FOUR EVANGELISTS. 183
of his being informed that he was to arrive at a ftate of
much greater dignity and power, than that of any other
man. 16 It was not, you fee, fo much the cuftom in the
Jewifh Synagogue for any particular perfon to read the
fcriptures, but that others might alfo do it. As young
men, however, were not excluded from this office,
which required nothing but decent behaviour and a good
voice, it is poffible that Jefus might have been ufed to
this duty fometime before in the fame fynagogue. To
this day the Jews ftand up when the fcriptures are read,
out of reverence to them.
17. We fee here that it was not the Pentateuch, or
the five books of Mofes only, that was read by the Jews
in their fynagogues, but probably all the other books of
the fcripture, which have got the appellation of canoni
cal, as thofe of their books which were not read in the
fynagogues, we now call apocryphal, which therefore
does not imply any cenfure, except that they were con
fidered as not written by prophets.
18. Because he has anointed me.] Prideaux fays that
the Greek words do not exactly agree either with the
Hebrew or the Septuagint of ifaiah lxi, 1, 2. and
therefore that the Jews at that time had probably fome
Chaldee Targum, which they uled in the fynagogue.
Deliverance to the captives, and recovering of
sight to the blind.] It is too much the cuftom in the
Eaft to put out the eyes of captives and prifoners.
19 The acceptable year of the Lord.} Alluding to the
year of Jubi'ee among the Jews, when all debts were
M 4 cancelled

184 NOTES ON
cancelled, and every perfon reftored to the inheritance
of his.ancefters. 20. Open the book ocvoctttv^cc;, and closed wrv^ctg^
i.e. when he had unfolded, and then folded it; the
books of the ancients being written on long rolls of
doth, or parchment.
I have obferved that fitting was the ufual pofture of
teachers among the Jews ,- fo that Jefus fitting down
after he had read, like his taking a feat on the moun
tain, rind in the fhip, was an intimation that he was go
ing to fpeak, in confequence of which thev were all at
tentive to what he was about to fay. When Jefus gave
an account of himfelf before the Jewifh Sanhedrim, he
faid I sat daily in the tempie teaching.
21. We cannot infer from this that the paffage which
our Lord quoted (which was Is. uxi. l) had any ori
ginal reference to his miniftry ; for we have juft feen
that he ufed the fame phrafe in quoting another paf
fage, in which the prophet evidently fpoke concerning
the people of his own time. So here it is fufficient if
Jefus could in any proper fenfe, adopt the words of the
prophet, and apply them to himfelf and his own cir
cumftances. What Ifaiah here fays relates to the fu
ture ftate of the Jews, when they fhould be reftored to
the'.r own country, which, as the prophet fays, would
be glad tidings to the meek. He goes cn to fay that
they would build the old waste places, and raise up the
former desolations, that they would repair the waste, the
desolation of many generations ; which is moft evident
ly defcriptive of what is to take place at a future peri
od. This Jefus applied in a figurative fenfe to the
preaching

Sec XXXIL The FOUR EVANGELISTS. ifS
preaching of the gofpel by himfelf and his difciples,
this being a joyful or acceptable time, as well as the o-
ther that was yet to come.
S2- From this it appears that Jefus dehvered him
felf in a manner much fuperior to what was expected
from him. The word fignifies in a graceful, or pleas
ing manner, not that he ever ftudied eloquence, hut
that the manner of fpeaking which is dictated by real
affection and earneftnefe, which his good will to his
hearers would naturally infpire, would have greater ef
fect than the moft ftudied modes of addrefs.
From the offence that was taken at this difcourfe, it
is probable that Jefus had enlarged on the importance
of his character and commiffion, as he had done on a
former occafion, when he called himfelf one greater
than Jonas, and even than Solomon ; and in this, as I
have obferved, there was great propriety, and nothing
of oftentation or vanity ; and he might more naturally
enlarge upon this fubject in his own city, where the
people would be apt to defpife him, tho' when taken
amifs it would naturally enough provoke them, and
caufe them to reflect on the meannefs of his defcent,
and every other circumftance that would tend to bring
him upon a level at leaft with themfelves, if not place
him below them.
Upon this occafion we fee that the people of Naza
reth call Jefus the son of Joseph. It is evident there
fore that the people of the place where he lived, had
never heard of his miraculous birth. If they had, ill
difpofed as they were towards him, they would not have
fpared

isi NOTES ON
fpared fuch reflections on himfelf and his mother as the
unbelieving Jews have always had recourfe to with ref
pect to it. But I do not enlarge upon this fubject, as
my opinion, and the reafons of it, may be found in my
writings. In what manner foever Jefus came into the
world, he was sent by God, he came with his commif
fion, and it is this that we are to refpect.
27. Elias, is Elijah, and Eliseus, Elifha.
Brow of the hill.] Nazareth, fay s Maundrel,
is fituated in a kind of round concave valley, on the
top of a high hill.
We fee here, as we may at this day, that when
men's minds are irritated, every thing that can be urged
infavour of truths, efpecially if it imply any reproaches,
as what Jefus faid on this occafion evidently did, only
exafperates. It does not appear that the people of this
place doubted Jefus's power of working miracles, but
he did not chufe to work any, at leaft not many (for one
of the evangelifts fays he laid his hands on a few sick
persons and healed them) in that town or neighbour
hood, which they would naturally think he ought to
have preferred to any other, tho' he had the beft rea
fons for not doing it ; and becaufe he faid nothing that
was flattering or foothing to them, and rather reproach
ed them for want of due refpect to him, they were fo
much offended that they even attempted his life.
30. Perhaps in the confufion in which they were,
Jefus might make his efcape without exerting any mi
raculous power, which we may affure ourfelves he
would not do unneceffarily, efpecially in his own fa
vour. Luke

Sec XXXIII. The FOUR EVANGELISTS. i8?
PARAPHRASE.
Lnke IV, 23. &c. You are not pleafed that I do not
here fuch mighty works as you have heard that I per
formed at Capernaum and other places, and are apply
ing to me the the old proverb, Physician heal thyself.
Serve yourfelves and your friends, you fay, in the firft
place. But I am well aware that this would anfwer no
good purpofe. Your having known me from my infan
cy* prejudices you fo ftrongly againft my having any
pretenfions fuperior to thofe of other men, as will ef
fectually prevent your being impreffed by my miracles
as you ought to be. And indeed it is true in general,
that a prophet is leldom much efteemed in his own
country. But it is no new thing, in the difpenfations
of providence, that prophets fhould be directed to be
ftow on ftrangers the favours of which their own coun
trymen were unworthy. This was remarkably the cafe
in the time of Elijah, and Elifha,
SECTION XXXiII.
The Mission of the Twelve Apostles, and their In-
structions.
Matt. IX. 55  38. X. 1  42, Mark VI. 7 

13. Luke IX. 1  6. XII, i  9  n. 12
49  5 3 -J

u,

PON Jefus being rejected at Nazareth,
we do not read of any attempt that he afterwards made to

186 NOTES ON
to preach in that place. The time of his public minif-
tfy was very fhort, and therefore he left that city, and
preached in other neigbour-ing towns, in the weftern
part of Galilee, where he had not been before, and
where we ihall find him 'attended by as great crouds
as had followed him at Capernaum and other cities in
the eaft erapart of this country.
36. We have, here another inftance of the affection
ate temper of Jefus, he could not fee the multitude
which crowded after him-, and whom, being alone, he
was not able fully to inftruct without vifible marks of
companion,* fo that the idea of fheep wandering with
out a fhepherd naturally occurred to his mind: and this
fituation of things feems to have fuggefted to him .the
expedient of fending out his twelve apoftles, who were
now fufficiently inftructed for the purpofe, to go- and
preach in thofe places where he could- not be prifent
himfelf. Ch. X. 1. The Apoftles, you fee, had the very fame
power that Jefus himfelf was poffeffed of. This re-
fembles the cafe of Mofes of whom we read, Deute
ronomy xxxiv. 9- that he laid his hands upon Joshua
ttndhc was filled with the spirit of wisdom, and indeed,
by the laying on of the hands of the apoftles themfelves,
the holy fpirit was given to their difciples. This cir
cumftance, therefore, implies no divine power in Jefus,
any more than it did in Mofes, or the apoftles ; but the
fame power that God had imparted to Jefus, he audio-'
rized jefus to impart to the apoftles. This agrees with
what our Lord fayrs in his prayer, as thou hast sent me
into the world, so^ have I suit them into the world. For
fending

Sec XXXIII. The F0U2 EVANGELISTS. ts9
fending them out with this commiffion, was fending
them into the world, pot out of another world into this,
but into more public life, to act a diftmguifhed part on
the great theatre of the world.
6. To leave the Jews without excufe, by not, unne-
ceffarily hurting their prejudice, it pleafed God that the
commiffion of Jefus himfelf fliould be confined to the
Jews, as was alfo that of the apoftles for about ten years
after the refarrection of Jefus. Jefus however, gave
fufficient intimation of his defign to bring pther flieep
into his fold by preaching in one of the towns- of Sa
maria, and by exerting his miraculous powers in fa
vour of a woman of Canaan.
7. It is obfervahle that the twelve apoftles were
not, upon this miffion, to publifh that Jefus was the
Meffiah, probably left it fhould give alarm to the Jews
or Romans. The burden of their preaching was only
that the kingdom of God was at hand:
It was not, however, that kingdora of God which the
Jews were looking for, and in which they fuppofed the
Meffiah would prefide. This kingdom of God does
not properly commence till the refurrection, and day
of judgment, when Chrift will come as a king, in
the clouds of heaven, with power and great glory, as
he is defcribed in the prophecy of Daniel. What
takes place in this world by the preaching of the Gof
pel is only fomething preparatory to this. It is form
ing proper fubjects for this kingdom, and in this fenfe
our Lord's kingdom may be faid to take place in this
world ; but it is not its original and proper fenfe. S The

190 NOTES ON
8. The claufe raise the dead 'is not in all MSS. and!
becaufe we have no account of any perfon being raifed
from the dead by the apoftles, during this particular
miffion, it has been fuppofed by fome that Matthew
did not write this claufe. But if the whole of this
difcourfe be confidered, it will be found that feveral'
parts of it relate to the general miffion of the apoftles,
after the afcenfion of Jefus : and as this evangelift
chofe to introduce in the fermori on the Mount the
fubftance of all our Lord's moral inftructions, fo in
this he feems to have introduced every thing that he
could recollect of the iriftructions and advice that Jefus
had at anytime given the apoftles with refpect to their
Conduct in preaching the gofpel, even after his death.
For certainly they were not before that time brought
before magiftrates, or expofed to any kind of perfecu-"
tion, of which their mafter here apprifes therii.
By " freely ye have received, freely give," we are'
to underftand that the apoftles were to be as liberal of
their inftructioris, or of any benefit which by their mi-;
raculous power they could confer upon any perfon, as
Jefu3 himfelf had been ; freely imparting them to alf
that could receive benefit from them. Thefe words
Were by no means intended to affert, what the Quakers
have fuppofed them to do, viz. that the minifters of the
gofpel fhould receive no compenfation for their labours.
Jefus himfelf was maintained by the voluntary contri
butions of his friends. Immediately after this, he fays,
that the workman is Worthy of his meat, and the apoftle
Paul exprefsly, fays that they who preach the gospel
should live by the Gospel. that?

Sec XXXIII. The FOUR EVANGELISTS rtV
This, indeed, is no more than one cafe in many
which come under this general rule, viz. that perfons
employed by others, for whatever fervice, fhould re
ceive an equivalent for their time and labour, and of
Courfe be indemnified for the expence of whatever edu
cation it may have been requifite to qualify them for
their office. It is evident that the minifters of the gof
pel are in this refpect in the fame fituation with phyfi-
cians, and others who give their time to any particular
profeffion, who are in fact the fervants of thofe by whom
they are employed.
If any, like the apoftle Paul, be by any means inde
pendent of their falaries as minifters, and voluntarily
give their time and labour to what they deem to be the
caufe of truth acd of virtue, thofe to whofe benefit they
thus devote their labours, are under1 the fame obligation
to them, as they would be to phyfician, who would give
them his advice gratis. And the recompence that fuch
perfons do not expect from men, they will no doubt,
receive at the resurection of the just, when they who
shall have turned many to righteousness, shall shine at
the stars for ever and ever.
9. Girdles.] The people of the Eaft carry their mo
ney in a fold of their girdles.
10, Neither two coats, neither shoes, neither staves.}
i. e. no change of any of thefe things, or nothing more
than was neceffary for immediate ufe ; which agrees
with the charge in Mark, when they were allowed to
have a ftaff 11 In-

193 NOTES ON
11. Inquire who in it is worthy.] i. e. with whom it-
will be moft convenient for you to lodge, on account of
their liberal turn of mind, or their good character.'
This reliance upon divine providence, without any
care of their own, was, no doubt, recommended to the
apoftles only, whofe commiffion was of an extraordinary
natlire. Befides, as their whole time was taken up"1'
in travelling from place to place, and in preaching, they !
could have no opportunity of making any provifion for
their fubfiftence. Paul, however, when he had refided'
fometime at Corinth, had recourfe to his trade of a'J
tent maker, and fupported himfelf by that means. In ]
the prefent ordinary courfe of things, all perfons, minif
ters as w«ll as Others, fliould provide for their fubfift.j
ance in fome refpectable manner ; and if the proper du-,
ties cf their office will not enable them to do this, they
fhould join with itfome other employment, and if pof-'
fible fuch as may be nearly connected with their proper1
employment, efpecially that of the inftrudtion of youth.*'
. They were to enquire who was moft likely to
be benefited by their inftructions, and to receive them'
with the refpect to which they were intitled, viz. the)*
teachable and liberal ; becaufe it could anfwer no end
to apply to others. We are not to eaft pearls before
fwine: On this occafion the apoftles were not to go
from houfe to houfe, as if in quefl of better or more I
various entertainment, but be content with a decent
provifion wherever they fliould meet with it.
15. All who hear the preaching of the gofpel enjoy <
greater moral advantages than the inhabitants of So- '¦¦
dom and Gomorah could derive from the difcourfes or
exa«w

Sec. XXXIIL The FOUR EVANGELISTS. 193
examples of Lot ; arid on that ' account their guilt nt
refufing admonition muft be greater, and their future
condemnation proportionably heavier.
16. Jefus havirig inftru'cted his apoftles what to fay
and what to do on this miffion, and how they-- were to
equip themfelves for it, proceeds to give them farther
inftructions how to conduct themfelves with reflect to
the difficulties to Which they would be expofed. But
it is very eafy to perceive that the difficulties here men
tioned were not likely to occur in this fliort excurfion,
and therefore muft relate to a fuUi're period.
k> 18. The apoftles certainly Were riot br6Ught before
any governors or kings, on this fhort riiiffion.
k 20. If We confider the actual behaviour of the apof
tles when they were brought before courts of juftice,
' we fliall fee no reafon to imagine that they were in
fpired by any thing more than a confcioufhefs Of their
innocence, and the goodriefs of the caufe in which they
were engaged. Paul on one occafion expreffed himfelf
\ with a degree of warmth for which he thought proper
gto make an apology, faying that he did riot know that
;4he perfon before whom he fpoke was the High-prieft.
,This, therefore, could riot be the behaviour of a man
' finder proper divine infpiration. .Probably, thefeforej'
all that our Lord intended was that his difciples did
not need to diftrefs themfelves at the apprehenfion of
being brought before the moft awful tribunals (which;
confidering the low birth and education of moft of
them, might naturally infpire them with terror) for
that when their trial came, they would find themfelves
at no lofs how to conduct themfelves ; fince the caufe
Voi. Ill N in

194 -c NOTES ON

in

which they were engaged, which was of God, would
not fail to fuggeft to them what they fliould, fay. All
prophecies are beft interpreted by the events, and if
we find lefs in the event than in the prediction, we make
Jefus a falfe prophet.
22. How different was this from the expectations .
with which the apoftles became the followers of Jefus t
they thought that he would foon be a king, and that
he would lead them to conqueft and triumph, and not
to death. It is probable, therefore, that had he deli-.
vered this doctrine in fo early a period of his miniftry
as Matthew here places it, they would have revolted at
it, and therefore that this part of the difcourfe was not
delivered on this particular occafion, but later in the
hiftory. We cannot help obferving here, how exact
was our Lord's foreknowledge of the reception which
his doctrine would meet with in the world, and of the
great evils of which it would be tbe innocent caufe.
liut there is no great good in the whole courfe of na
ture, without fome evil infeparable from it.
23. The duty of chriftians is to avoid perfecution^
if it can be done innocently, as by avoiding a place
where a perfon would be expofed to it. But it is the
exprefs condition on which we claim the rewards of
chriftianity, to adhere to the profeffion of it at the rifle
of every thing dear to us in life; and of life itftlf, if
we be called to it, i. e. if there be no alternative befidea
confeffing Chrift before men, 'or denying him.
There is a great difficulty in this paffage, " The
coming of the Son of Man," I cannot help thinking, is
, >.-.¦ so

Sec. XXXIII. The FOUR EVANGELISTS, 19*
ho other than his coming to raife the dead, and judge
the world. But admitting he might be faid to come, at
the deftrudtion of Jerufalem, as if he then took venge
ance on his enemies, the apoftles had certainly done
much more than going through all the cities of Ifrael,,
before that time, the whole country being of no greater
extent in any direction than a perfon might walkthrough
in about a week ; and the deftrudtion of Jerufalem did
not happen till forty years after our Saviour's death.
If Jefus did exprefs himfelf in this manner (but I would
obferve that it is only in one evangelift that the expref
fion is found) he muft, as far as appears, have appre
hended that his fecond coming was much nearer than
it really was. This, however, is no great difficulty ;
fince he himfelf acknowledged that the time of his fe
cond coming was known to the Father only, and not to
himfelf, fo that he was left to his own conjectures on
that fubject.
25. In this Jefus teaches his difciples not to com- '
plain of their fufferings, as peculiarly hard, when their
mafter had been expofed to the fame before them.
28. There is no paffage in fcripture, of the Old or
New Teftament, that feems to teach the doctrine of a
soul as diftinct from the body more clearly than this
does. And yet I am perfuaded that Jefus had no fuch
idea, as neither on this, nor any other occafion, does he
intimate that thefe two fuppofed parts of man were fe
parated, fo that the foul could feel, or do, any thing
without the body, which, according to the common no
tion, it is certainly capable of.
N a As'

166 NOTES ON
As Jefus had probably heard nothing of the hea>
then Philofophy, in which the doctrine of a foul is a
diftinguilhed article, we may fuppofe, that he alludes
to the account which Mofes gives of the creation of
man, who firft fays that God formed man (not his body
only, hut every thing that conftitutes the man) of the
dust of the earth, and that he then breathed into him
the breath of life, that is put all the parts into proper
motion, by the power of breathing, fo as to animate
the fenfelefs frame, the -power of perception and
thought being the neceffar)T confequences of this ani
mation ; and as thefe powers came, they would of
courfe ceafe. with the powers of breathing or life. The
term which is here rendered soul is commonly render.
• ed life. Thus when Jefus fays, Matthew vi, 2j. take
no thought for your life, if the fame word had been
rendered a3 it is here it would have been take no thought
for your soul ; for in the original the words are the
very fame.
Confequently, what our Lord meant to fay was,
that God can not only punifh a man in a ftate after
this, but even deprive him of life or existence, there ;
inflicting that punifhment which is elfewhere called
the second death, whereas the power of man extends to
the present life only, Agreable to this dodtrine,
Chrift fays that he gives to his difciples eternal life, and
it is faid they shall die no more. Whereas, though it is
faid that the wicked are to rife again as well as the
righteous, it is not faid that it is to a ftate in which
they fhall never die again. On this fubjedt we are, no
doubt, very wifely left in the dark. Our Saviour here

Sec. XXXIII. The FOUR EVANGELISTS. t9f
here afferts the' power of God to deprive man of exift
ence in a future ftate. Whether this power be execut
ed or not, about which he does not determine, let us
be careful we:be not of thofe who will be expofed' to
it. 31. Another topic of encouragement our Lord de
rives from the univerfal providence of God, which, no
doubt, extends to the preachers of the gofpel, efpecially
fuch preachers as the apoftles were; Nothing- cOUtd
befal them that was not intended by God, and there
fore intended for the beft ; and in this it was their duty
to acquiefce. 33. Here, as I obferved before, we fee the conditi
on, on wliich alone we can claim the rewards of the
gofpel. If we wifh to reign with Chrift,' we muft not
decline to suffer with him, and for' him, if at any time
we be called to it ; and it behoves us well to examine
ourfelves and- confider what we could be able1 to re
nounce, or to bear, in his caufe.
If we confider the great prize for which we contend,
that life and immorality are fet before US; we cannot
think that we can facrifice' too much to it, tho' we
fliould be required to abandon life, and all the en
joyments of it. We are, in reality, no chriftians, ex
cept in name, unlefs chriftianity be the primary object
with us, and every thing elfe be a fecondary purfuit.
And they who think they can give their time, their ta
lents, and their heart to the world, and feldom think of
any thing elfe, and yet imagine they may fecure the
happinefs of heaven after all, will find that they mifera-
bly deceive themfelves. '1 his is the reafon why our
N 3 Lord

198 NOTES ON
Lord fays, it is eafierfor a cable to go through the eye
oj a needle than for a rich man to enter into the kingdom
of God, becaufe riches naturally engage much of a man's
thoughts, care, and affection, and leave him little time
to attend to better things. Indeed the rich feldom.
think that there are any better things than riches,
even tho' they never find themfelves happy or fatisfied
with them. On the contrary, a true chriftian will take
more thought how to fpend his wealth properly than to
add to it- By this rule then let us try ourfelves-
S4. Think not that I am come to send peace.] Here
our Lord foretels what would be the actual consequence
of preaching his religion in the world, before the gen
eral reception of 'it, which would bring on a final ftate
of peace and happinefs.
36. On this topic our Lord had fpoken before, fo
that thefe inftructions were delivered, or at leaft put
down by the evangelift, without any ftrict regard to
method. Alfo what follows next, relates to what had
been faid a little before-
42. The antientswere fond of drinking their liquors
warm. It was even the cuftom to fell warm water, fo
that a cup of cold water was the fmalleft of all favours.
Martin.
Mark, VI, 8. In Matt, x, 10, the apoftles are diredted
not to take even a ftaff. The meaning feems to have
¦been, that they were to go without any particular pre
paration. If they happened to have a ftaff in their hand,
they were to proceed with it ,- if net, to' go without
one. Mark,

Sec XXXiV- The FOUR EVANGELISTS. 199
Mark VI. 13. Anointed with oil many that were sick,
and healed them.] , It was an antient Hebrew cuftom,
fays Grotius, both to lay hands upon, ahd anoint with
oil, perfons for whom prayers were made, by way of
exr>reffing tl eir wifhes, that God would give them joy
and gladntfs (denoted by oil) inftead of affliction, ihis
cuftom, as appears by James v. 14. continued fome
time in the chriftian church.
Luke XII, 29. What will I, if it be already kindled]
Pearce would render it, What will I? I wish that it
Was already kindled, i. e. It is my defire and wifh, that
my doctrine had already taken place, though attended
with this difagreable circumftance.
¦ 50. I have a baptism, to be baptized with ;] Alluding
to his death,.in which he was, as it were to be plunged.
1 his metapnorical expreffion frequently occurs in the
New Teftament.

SECTION XXXIV-
The Discourse concerning John, and the upbraiding of
Chorazin, £s?c.
Matt. XI. 1  30. Luke VII. 18  35. XVI.
ie. X.13  16.

W,

E now, for the firft time after the election
of the twelve apoftles, find Jefus alone,, they being
gone upon their miuion to the neighbouring towns of
Galilee, where, he himfelf could not conveniently at
tend ; and here people of various defcriptions refortto
N 4 him

200 NOTES ON
him as.ufuah But the moft remarkable" circumftfmxe
that here occurs, is a meflage from John the Baptift^
who was then in prifon, a yery fl>Qr,t time before hj*
death. 3. fy, has generally been fuppofed that John fent
thefe meflengsrs; with fome other view than to procure
(Satisfaction for himfelf, But this fuppofition was only
fuggefted by the idea, that John himfelf muft neceffarily
have known that Jefus was the Meffiah, to announce
this having beeh, as they imagine the fpecial object of
hismiffion, But the dlie confideration of this^ meffage,
together with many other circumftances in the. gofpel
hiftory, fatisfied Mr, Palmer, that John himfelf was not
apprized of the.Mcffiahfhip of Jefus, but was only com-
miffionedtp fignify th,at,he was.a greater prophet than
hinifelft; and, as John, denied that he was Elias, it is
evident that he did not know that he fuftained that char
acter, and might poffibly think that Jefus was the per-
fon. But hearing of the fame of his miracles, which
led many others td fufpedt that he was nothing lefs
than the Meffiah, he himfelf appears to have begun to
think the fame; and fpr his own fatisfaction, as well as
that of others, he fent thefe meffengers. Here I would
obferve that John's ignorance of. the Meffiahfliip.of
Jefus is a clear proof that they did not act in concert,
and confequently an argument for the divine miffion of
them both.
5. It is remarable that Jefus had not publicly ac
knowledged himfelf to be the Meffiah, but left others
to form their judgments from his works, and to thele
he contents himfelf with rtferrirg John. Eut to afiift his

Sec XXXIV. The FOUR EVANGELISTS. 301
his judgment, he recapitulateshis miracles, which John
might compare with what was faid, or fuppofed to be
faid, concerning the Meffiah, by the suitient prophets,
and he quotes, feveral expreffions which are to be found
in Ifaiah, particularly Ch. xxxv, 5. 6, But as no men
tion is there made of the. cleaning of lepers, or of rai$.
ing the dead, it, is not probable that he meant to make
an exprefs quotation, of which indeed he gives no in
timation. Tho.' the prophecies to which Jefus here refers
are, in many refpedts, obfcure^ they clearly point. out
a. glorjous time to come, a, kingdom of righteousness,
under fome diftinguilhed ptrlon, appointed by. Gad
fpr that purpofe. They nfea language very unlike- a-
ny of the heathen writers, and this is the cafe not of
Ifaiah only, but of many other prophet&ina long fuc
ceffion. This remarkable difference 13 eafily account
ed for, on the fuppofition of thefe, prophets having had
divine communications, but not on any other -hypo
thefis. 6. i. e. Happy are they who can firmly believe that
I am the Meffiah,. from comparing my works with the
antient prophecies, without being ftaggered by. thofe
circumftances in my appearance, which are generally
fuppofed to be incompatible with that character, par
ticularly my not affuming the title of a king:
9. As John was a perfon who had drawn upon him
felf the favourable attention of almoft the whole Jewifli
natio'i, Jefus took this opportunity, which he had not
dom before, of fpeaking concerning him and -his cha-
racter. He firft fuggei'ts that they did not crowd after
N5 him

202 NOTES ON
him into the wildernefs to fee a common fight, fuch as
reeds which are in every defert place ; nor yet fuch a
perfon as they could not well expect to find there, as a
courtier, fuch as are to be found in king's houfes. It "
was certainly therefore, fome perfon of a very great,
but of a very different character, that they expedted to
find, viz. a prophet. This he now affures them that
John was, and to raife their idea of him he adds more
than a prophet, i. e. a perfon whofe commiffion Was of
more confequence than that of moft, if not any, of the
preceding prophets. For we are not obliged by this
declaration of Jefus to fuppofe that John was, in all
refpects, fuperior to Mofes, Elijah, or the other of the
more diftinguifhed prophets of ancient time. For as he
wrought no miracles, he was in this refpect at leaft in
ferior to them;
10. To give the people a greater and jufter idea of
the character of John, Jefus informs them that he was
the perfon intimated inthe prophecy of Malachi, Ch.
5ii, 1, &c. Behold I will send my messenger, and he
shall prepare my way before me. And the Lord whom
ye seek, shall suddenly come to his temple. Even the mes.
senger of the covenant, whom ye delight in. Behold. he
shall come saith the Lord of hosts, but who shall abide the
day of his coming, &c. Here the perfon who is fimply
ftiled the Lord's messenger, feems to be John the bap
tift, butthe Lord whom ye seek, called alfo the messen
ger of the covenant, who was to come fuddenly, or un
expectedly, is probably the Meffiah himfelf. And it is
farther probable that from this paffage thc Jews learned
to characterize the Meffiah by the title, " he who should

Sec. XXXIV. The FOUR EVANGELISTS; 203
come." Hence the phrafe that John ufes, •' Art thou he
that should come."
11. Tho' John, as immediately preceding the Mef
fiah, was a more important perfon than any of the pre
ceding prophets, yet the difciples of Chrift having mor£
knowledge, and fome of them communicating it with
more effect, may be faid to be greater than he, and that
by greater our Lord meant more powerful in making
converts to truth and righteoufnefs, feems to be evident
from his illuftration.
12. By the preaching of John great numbers Were
brought to be proper fubjects cf the Meffiah's kingdom.
This work is ftill going on, and fo many fubjects are
now making, and as it were prefling into the kingdom
of God, that it may be faid to suffer violence, or to be
taken by force.
13. The difpenfation of the law and the prophets
may be faid to have terminated at the appearance of
John, who was invefted with a new character, and with
which commenced a new sera in the difpenfations of
God to man.
15. As John did not know himfelf to be Elias, it
is no wonder that the people did not receive him in that
character, and therefore Jefus mentions it as a thing
they would not receive without difficulty, faying, and
if ye will receive it. To this he demands their more
particular attention. For if John was Elias, he him
felf muft, no doubt, be the Meffiah. This, however,
he did not chufe exprefsly to declare, but left others to
infer, tho' there was no difficulty in drawing the infer
ence, but only admitting the premifes, or the doctrine of

&04 NOTES ON
of John being Elias, and he is mentioned in that cha
racter Malachi iv, 5, <« Behold 1 will fend you Elijah
M the prophet before the coming of the great and dread
ful day of the Lord."
16. Jefus here alludes to the cuftom of children*
who in the Eaft, and with us,, and in all parts of the
world have plays in imitation of the actions of men,
and the cuftoms of the Jews and other eaftern nations
at marriages and funerals are, particularly remarkable),
both being accompanied with inftruments of mufic;
The children here alluded to had mock ceremonies of
this kind, and. they are reprefented as complaining of
their companions for not joining with them, fothat
whether they imitated a rejoicing or a mournings they
could not pleafe them. The Jews, were thefe: children,
finding fault both with the rigour of Johnthe Baptift,-
and the more eafy manner's of Jefus.
19. Having, reprefented John and himfelf as both
eoming with the divine miffion, he fpeaks of the unrea-
fonable cavils of the Pharifees, who objected to them
both for oppofite reafons.. John lived an.auftere life,
and.made his firft. appearance in a. defert. They there
fore faid that, he was a demoniac, or a perfon out of
his^right mind. Jefus, on the contrary lived in fociety,
and conformed to the innocent modes of it, and on that,
account they faid; that he was fo far from being a*pro-
pher, that he was a free liv er; fo that it was impoffi-
fible to give them fatisfaction. But Jefus adds WifdOm,
or, the wifdom of God is juftified by her children, i.e.
it appears in the different conduct of both John and
himfelf, in their acting differently,, according to their
different

Sec XXXIV. the FOUR EVANGELISTS. 20*
difierent circumftances, and thofe who attended to di
vine wifdom, and might therefore be called the sons of
Wisdom would fee and admire it.
20. Jefus, addreffing himfelf to the multitude in the
abfence of his difciples, and after the departure of the
meffengers of John, having complained of the unrea-
fdnable prejudice of thePharifees in rejecting both John
and himfelf, and for quite cppofite reafons, (which
proves that in both cafes they were mere cavillers, and
that if the reafons alledged had not occurred to them,
others would have been invented) proceeds to rhentioa
the cafe of fome particular cities in Galilee, which had
enjoyed the benefit of his preaching, without making a
proper ufe of it, i. e. without repenting of their fins,
and forfaking them, which was the great object of his
preaching and miracles.
You will obferve, that the object of the fevere cea-
fures on the inhabitants of fome particular' cities,
which follow, were not their refufing to receive JefuS
is the Meffiah, tho' they might have inferred it from his
miracles, and other circumftances attending him, but
merely becaufe they did not repent, which they had
been repeatedly called upon, both by John the Baptift
and himfelf to do, The great burden of all their
preaching was repent, for the kingdom of heaven is at
hand ; and tho1 the people in general admitted the di
vine miffion of John, and could not deny the miracles of
Jefus, which in the fiilleft manner proved his own di-
vine miffion, their faith had not produced its proper
effect in leading them to reform their lives, without which

206 NOTES ON
which they could not be proper fubjects of that king-
dom of heaven, which was announced to them.
21. It is remarkable that we have no account of Je
fus having ever vifited either Chorazin or Bethfaida.
But it may well be fuppofed that he did it in his abfence
from Capernaum, after curing the Demoniac and Pe
ter's wife's mother in that city, and during he fame ex-
curfionin which he d«livered the fermonon the mount.
Befides, as this fermon was delivered in the neigh
bourhood of all thofe. cities, and the inhabitans of many
[ ©f them were, no doubt prefent on the occafion, we
may. confider that excellent moral difcourfe as delivered
to them all, and wherever J efus came he taught the
fame doctrine, and gave the fame exhortations.
That the inhabitants of lyre and Sidon would ac
tually have repented, if they had heard and feen the
fame things with thofe of Chorazin and Bethfaida, Je
fus muft have faid upon prefumption. We have no ac-
count of any prophet having been ever fent to thofe ci
ties, but it might be prefurned that if they had, they
would have repented, as the inhabitants of Nineveh did
in the like cafe,
24. If the condemnation of thefe cities was fo great,
on account of their not repenting at the preaching of
Jefus, before his divine miffion was fo abundantly con
firmed as it has been fince, what muft ours be, if we do
not improve the fuperior advantages which we now en
joy. The glad tidings of the gofpel had only been juft
heard by thefe people, and they had hardly had time to
reflect upon them. Jefus had not wrought miracles
many weeks ; he had not died, and rifen from the
dead j

Sec. XXXIV. The FOUR EVANGELISTS. ZQ#
dead ; and what is more, the gofpel had not received
that abundant confirmation which it4 afterwards did
from the preaching of the apoftles, and from its over
coming all the oepofuion from thc powers of the world,
which it required fome centuries to accomplifh. None
of the gofpels, or any other books of the New Tefta
ment were then written. But, we have thefe books,
and are acquainted with the preaching of the apoftles,
and the fuccefs of it; fo that no reafonable doubt can re
main upon our minds, if we ferioufly reflect on the fub
ject. What, then, will be our condemnation, if we do
not give fuitable attention to the momentous truths
which we hear every day, and do not govern our lives
by them. As the apoftle fays, how shall we escape, if
we neglect so great a salvation.
25. We are not to fuppofe that Jefus was really
thankful that God had not revealed the truths of the
gofpel to the wife, but that, on the fuppofition of their
being rejected by them, they were made known to
thofe who might be ftiled babes. It is an expreffion
' fimilar to that of Paul, Rom. vi, 17, God be thanked
that ye were servants of sin, but now ye have obeyed
from the heart, the form of doctrine delivered unto you.
That is, I thank God that tho' ye were the fervants-
of fin, ye have now repented, and received the got
pel.
PARAPHRASE.
Matthew XI. 25. I admire the wifdom of thy pro
vidence, O thou fovereign difpofer of all things, that,
in the courfe of it, the gofpel fhould be received by
men who are held in contempt by thofe who are fa
med

20g NOTES ON
med for their wifdom arid prudence in the world ; 33
the gofpel will thereby have lefs the appearance of being1
afcheme of worldly policy, countenanced by the pow
ers of this world, and therefore will appear more cre
dible, and more probable to have come from God, in
diftant ages.
27. AU things that relate to the reception and pro
pagation of the gofpel are delivered to trie by my Fa
ther; He only is perfectly acquainted with the full
extent of my commiffion, with what is requifite for the
fuccefs of it, and What will be the final re fuit of it,
here and hereafter. And it is his will that the true
knowledge and worfhip of himfelf in all future ages>
fliould be communicated to mankind by riieans of niy
gofpel ; all the reft of the world being funk in grofs ig
norance and idolatry.
28. This knowledge of the true God I am defirous
of communicating to all,and it is peculiarly comfortable
arid reviving to thofe who are oppreffed with the ferifebf
their ignorance and guilt. All fuch, without exception,
I invite to come to me that they may find true' re ft and
peace in the belief of the gofpel, and in the practice of
the duties which it enjoins. The burdens that I fliall
impofe upon you are lighter than thofe of Mofes. The
duties that I prefcribe, will promote your prefent as well
as your future happinefs. It is not my difpofition, or iriy
wifh, to impofe any other.

SEC-

Sec XXXV. The FOUR EVANGELISTS 309
SECTION XXXV.
Jesus eats with Simon the Pharisee.
Luke VII. 36-7—50.

J

ESUS had obferved with refpedt to hiiri-
felf, that his ulual deportment was different from that
of John the Baptift. John had cpme as he fays, nei
ther eating nor drinking, but lived in the defjert, an auf-
tere life,.lils garments coarfe, and his diet plain, like
the ancient prophets. ; whereas he himfelf came eating
and drinking, i. e. affecting no Angularity, but living in
fociety, and not declining the focial enjoyments of .life.
Accordingly we find him occafionally at public enter
tainments, as at a marriage feaft, where he wrought
his firft miracle, we have another inftance of the kind,
viz. his acceptance of the invitation of a Pharifee to
dine with him, and as ieveralrof the friends of this Pha
rifee were alfo prefent, arid probably our Lord's difci
ples. this alfo might be called a feast.
37. This city was certainly in Galilee,, for Jefus was
not yet gone to Judea, and therefore this Mary could
not, as fome have fuppofed beMary the fifter of Lazarus,
who was of Bethany, near Jerufalem. Nor is it at all
probable that it was Mary Magdalen. For we never
read of her being a sinner, i. e a .Woman of a notpri-
oufly bad life, but only that fhe had had seven demons,
i. e.had been much difordered in her mind, or afflicted
with madnefs, a diforder in which Jefus had relieved
her. Vol. III. O 38 Thefe

210 NOTES ON
38. Thefe expreffions are all of the greateft rever
ence, and the deepeft humility. An alabafter bo*„
means a box that has no handle, being fmall enough to
be held in the hand without that affiftance. Thefe
boxes were often made with great art, and of coftly
materials, being defigned to hold things of particular
value ; and there is fcarcely any thing which perfons in,
the eaftern countries covet more than fweet fcented
ointments, both the oil and the fragrance being peculi
arly refrefhing. This ointment was generally poured
upon the head, as was done by Mary of Bethany ;
but this woman, to fhew her refpect and humility at the
fame time, anointed the feet of Jefus, ' after having
wafhed them With her tears, and wiped them with the
hair of her head-
The antients made a point, of wiping the tears of
thofe they loved with their hair. Maktin.
39, We fee here the cavilling difpofition of the Fha«
rifee, in which he refembled the generality . of his feet,
with refpedt? to Jefus. Jefus had already given abun
dant proof of his being a prophet, and yet becaufe he
did not decline the civilities of this woman, he con
cluded that he was no prophet. A prophet does not
know all things, but only fuch as God fhall be pleafed
to reveal to him- But if Jefus had known the character
of this woman, the Pharifee might have fuppofed,
what we fhall to fee fo have been actually the cafe,
that Jefus had good reafons for permitting her to do as
(he did.
It is plain from the Pharifee's concluding that Jefus
Was no prophet, that he was not fuppofed to have pre
tended

Sec. XXXV. The FOUR EVANGELISTS. 2li
tended to be God* There would then, indeed, have
been more appearance of reafon in what he faid, be
caufe God muft know all. things.
43. This parable: was well adapted to excufe the
violent manner in which this woman was affected. It
indicated the extreme anguifh pf her mind, and a deep
fenfe of her guilt and unworthinefs, which fully intitled
her to forgivenefs. ; . . t
45. Meaning killing the hand, which is the general
token. of refpect in the Eaft, and which between equal*
is always returned. Alfo wanting the feet, and anoint
ing the head, are the firft civilities paid to a gueft in the
Eaft. The fame cuftom prevailed in Greece. Per
haps this Pharifee had omitted the ufual tokens of ref
pect, in the reception of Jefus, rather than offend his
brethren, as he might have invited Jefus for the fake
of cavilling with, or expofing him. If this was the cafe,
he well deferved the reproof that was given him.
43. We are not to fuppofe this woman's fin's were
forgiven, on account of the love or affection^he expreff
ed to the perfon of Chrift ; but for her penitent difpofi
tion, which flie had before, and which led her to act in
this manner. Her behaviour was only an expreffion of
what was before in her heart. Accordingly Jefus af
terwards faith, Thy faith hath saved thee, aud by faith
is to be underftood every right difpofitioh of the mind
towards God, not merely a belief of what he fays, or
what he promifes ; tho' one of thefe promifes is that of
forgivenefs to the truly perlitent, without which there
would be no encouragement to repent.
O a 49. It

fii NOTES !ON
49.'Tt is evident frorii this-, as well as frorri what paff
ed on a former occafion, that there' was fomething new,
and peculiarly offenfive,' foihethirig that appeared arrbi
gilt in this mode of expreffion. ft was "at 'leaft Some
thing at which the Pharifees could more eafily cavil';
fcut in reality there is nothing riibre implied ih'pronoun-
cirig that a perfon' s fins are forgiven by th'e merdy df
God, than that he was cured, of any1 diforder by the
power of God. A prOphet niaybe equally authorifed
to declare both. It is affuming nothing to himfelf, but
only fpeaking in the name of God, ahd delivering what
We hiay fiippdfe was fuggefted to him on tbe occafion.
50. What irhpreffion our Lord's behavi'our and dif
courfe made On thefe Pharifees we are not told. It Is
probable that,' a'greab'ly to the character and conduct
of the generality- of their fedt,they Were not concilia
ted b'y'ir, 'but perhaps rendered more obdurate.

M SECTION XXXVI.
Tlie Death of 'John the Baptist.
Matt. XIV. 1 — -13. Mark VI. 14  29. Luke
IX. 7—9.

Pi

RESENTLY after Jefus appeared inthe
character of a public teacher, John the Baptift was ap
prehended by Herod the Tetrarch, and committed to
prilon, but probably without any intention of putting
him to death. We have now an account of the man
ner in which that event was brought about, and of the
conduct '

Sec XXXVI. The FOUR 'EVANGELISTS. jjl%
condudt of Jefus on the occajiag. This Htjerod was the
fbo of Herod the, great, and upon the diviflqn qf his
territories intp fqur parts, called, Tetrarcbies by the Ro
mans, one of thefe parts named Galilee, being given to
this Herod, he got the title of Tetrarch. Another
fourth part of Herod's dominion was affigped to Philip,
the brother of Herod ; another to Lysanias, and, the laft
anci principal part, viz- Judea, was governed by a Ro
man procurator, who was now Pontius Pilate, jk, ,j
2* It is evident that as the fame of Jefus working
miracles quickly fpread through all Galilee, it muft
have foon reached Herod who was king of the country,
and fince he had not heard of his miraclts till after the
death of John, 'and then took him to be the fame per
fon with John, it is impoffible that Jefus, could have
preached and have worked miracjes a long time before
that event. 1 fuppofe it niight have been a very few
Weeks, which appears to me to have been abundandy
fufficient for all the bufinefs that we .find to fill them.
Upon ihe fuppofition of our Lord's publiejj|||ftry hay
ing continued more than three years, about two of theni
muft have elapfed before the imprifonment of John
(about which time Jefus was arrived in Galilee) and
: Herod's hearing of him, which is in the higheft degree
improbable ; efpecially as it is evident from hiftory that
Herod was in the country all the time. This confider
ation weighs much with me in reducing the public
miniftry of Chrift to one year and a few months.
3. This Philip ' is by Jofephus ealled Herod, but it
was very common for perfons to have two names, and
in all other refpedts the account of Jofephus agrees ex-
O 3 actly

'«.

214 NOTES ON
adlly with that of the evangelifts: According to this
Jewifli hiftorian, this Herodias, a woman of a very
loofe character, was feduced by Herod, whofe morals
alfo were very debauched, to leave her hufband and live
with him, tho' fhe had a child (the: daughter of whom
we have an account of in this place) by Philip.' Accor
ding to Jofephus, this Philip was a man of an excellent
character, tho' Jefus being chiefly in the territory of
Herod, very little is faid of Philip in the Evangelical
Hiftory. S. According to Mark^ it was Herodias only who
wifhed John?s death, while Herod protected him,
Mark. vi. 9, therefore Herodias had a quarrel against
him. This difference among many others, is a fuffici
ent proof that Mark did not copy, or abridge Mat
thew. But the difference is of no confequence, as it
cannot in the leaft affect' the credibility of the general
hiftory. Whether, according to Matthew, Herod
himfelf wifhed to put John to death, but was reftrain-
ed by hjtffer of the multitude, or according to Mark,
it was HtSidias only that wifhed it, but was reftrained
by Herod, the facts are the fame, and the two writers
differ only in their method of accounting for them.
We have other proofs of the great popularity of
John the Baptift, and of his being almoft univerfally
confidered. as a- true prophet. Thus when our Savi
our, in reply to the cavils of the Scribes and Pharifees,
a little before his death, afked them what they thought
of the Baptifm of John, they did not dare to fpeak
their real fentiments, becaufe they feared fhe people,
who all re fpe died him as a prophet, ' 6 In

SecXXXVL The FOUR EVANGELISTS: 21*
6 In the Eaft no perfon of any rank or character
ever dances in public. This is always done by loofe
women, who make it their profeffion, and hire them
felves for the purpofe; and according to all travellers,
their dances are very lafcivous and indecent. It was
therefpre a mark of great condecenfion in this daugh
ter of Herodias, tho' a certain proof of the profligacy
of her charaaer, and that of her mother, that fhe would
do it. 8. According to Mark fhe had not been previoufly
Snftructed by her mother, but went out to confult her
what fhe fliould afk. Such a difference as this, only
proves that the two hiftorians did not write in concert,
but independently of each other : and therefore inftead
pf leffening, does in reality ftrengthen, the credibility
of the account. For all authentic hiftories are written
by different hiftorians with thefe flight variations. They
prove, however, that the evangelifts did not write by
infpiration, for then there would have been no differ-
cnce in their account of facts, but from tbgljgljgwn know
ledge or information ; and as none of tfi^evangelifts
were prefent at this tranfaction, it had no doubt been
differently reported to them.
10. We fee how arbitrary were the proceedings of
Herod with refpect to John. It does not appear that
he ever had a regular trial, mnch lefs that he had been
fentenced to die for any crime with which he had been
charged. It is, indeed, probable, from the great popu
larity of John, that the, country would not have borne
this, tho' when the fact was committed, and there was
no remedy, they might be ftruck with confternation and

216 NOTES ON
arid go nothing. Let us blefs God for the happinefs of
a free government under which we live, that in this'
country no man can be long confined without beiri'g
tried ; no maii can1 be condemed without being heard,
arid feeing his accufers face- to face ; ahd that alf execu
tions are in public with fufficierit notice before Hand.
13. In this -Jefus odted prudently as he did on all o-
the'r occafions of fee'm'ihg dariger, tho' he well knew
that God would protect him, till the time of his public
miniftry was accO'mpTrfhedr Much more then, ought
we to act with' the farii'e prudence^ when to Us all future
eVdhts are Uncertain.
Irito a desert place.] Jefus had left the territories of
Herod, and had gone irito thofe of Philip, whofe wife
jflefodias hadbeen. Accordingto Jofephus, this Philip!
W£ls ah excellent prince.
ibid. By land;] fo the phrafe mety, as Pearce ftiews,
often fignifies.
Mark VI. I4, John the Baptist is risen from the
deadf] It'fljevident that Herod had no idea either
that the foul oF John the Baptist might have animated
Jefus, or that the foul was in a feparate ftate ; for he
fuppofed the Baptift himfelf, in perfon, was come to life
aga^n. It will be fome fatisfadtion to you to be informed
what became of all the perfons mentioned in this hif
tory, efpecially as to appearance the hand of God was
particularly concerned in the events. Herod, who had
divorced the daughter of Aretas, a king of fome part of
Arabia, in order to marry Herodias, was obliged to go t,o

Sec XXXVII. The FOUR EVANGELISTS. 21/
to war with him on that account, apd was unfuccefsful-
afterwattds his wife, on his nephew Agrippa obtaining
the title of King, infti gated him to go to Rome to foli-
cit the fame for himfelf. But inftead of obtaining this>
being accufed of difaffectiion to the Romans, both he
and his wife were banifhed to Lyons in Gaul, where
they continued till their deaths. As to this daughter
of Herodias,' it is faid that as fhe was walking on the
ice, it broke under her, and that being caught by the
neck, her head was fevered from her body. Philip
died as he had lived, in peace, univerfally refpected
and lamented.

SECTION XXXVII.
The feeding of the Five Thousand.,
Matt. XIV. 14  2i. Mark VI. 30—44. Luke
IX. 10  17. John VI. i- — 14.

w,

E are now come to the account of a
tranfaction recorded at full length by ail. the four evan
gelifts, and moft circumftantially by John, who had
feen what the others had written. Now I cannot think
that John did this becaufe there was any thing materi
ally defective in the preceding accounts. 'For tho' his
is, no doubt, more circumftantial than any of the other
thiee, the additional circumftances mentioned by him
are but inconfiderable. I am therefore rather inclined
to think, that this has been an account of the tranfoc- tion

$18 NOTES ON
tion written by John, as taken from his Mouth, fome ?
time before he had feen the other gofpels, and perhaps
before he had formed "any defign of writing one him^
.felf. '' ' -
As the great bufinefs of the apoftles was to relate
the hiftory of Jefus, or to inform the world what he had
taught and done, it could not be but that in an age and
country-, in which almoft all perfons could read and
write (for fuch is now, and probably always has been,
the cafe with the Jews) many perfons, not chufing to
depend upon their memories, would commit to writing
what they heard the apoftles deliver concerning things
of fo very extraordinary a nature, and if they had an
Opportunity , which many of them had, they would af-
terwards fubmit what they had written to the revifal
of the apoftles themfelves; From fuch notes as thefe
many imperfect hiftories cf Jefus, would, no doubt,
he compofed, and to fuch it is probable that Luke al
ludes in the introduction to his gofpel.
It is the more probable that this gofpel of John was
compiled, partly from accounts feparately furniflied by
himfelf in the Courfe of a long life, and partly compo
fed for the purpofe, as the different parts have' not been
put together with the greateft care, with refpect. to the
order of time ; which not being a thing of the firft con
fequence, appears to have. been but little attended to
by thefe compilers. One whole chapter of this gofpel
is unqueftionably out of its place , and. the laft was
added, as you may fee, after a regular conclufion of the
whole in the preceding chapter. But

Sec XXXVII- The FOUR EVANGELISTS. 21?
But on whatever occafion the hiftorywe are going
to confider was compofed, the particulars of which it
confifts are moft extraordinary, and if we may make a
comparifon of miracles, all of which being performed by
the immediate power of God, are equally eafy to him,
we fhonld confider this as one of the moft ftupendous
and aftonifhing that" we have upon record...
Mark VI. 33. And many knew itf that is the place.
Markland. - ¦ — '.
John VI.l.This was in the territory of Philip the bro
ther of Herod, a prince,as I have obferved of an excellent
character. But whether Jefus came hither with a view
to greater fafety does not appear. As it was a defert,
or unfrequented part of the country, he might chufe it
for the fake of retirement, for himfelf and the apoftles
after their .miffion, efpecially as Luke fays that upon
their return he took them aside privately into a desert
place. It appears however, that fo great was the fame
of Jefus, and fo attentive were the people to him, that
he could not long be concealed, but into this retired
place he was prefently followed by a very great multi
tude. Perhaps an arm of the fea only may be here in
tended. Markland.
3. This is very fimilar to the circumftance of our
Lord's retiring from- the crowds which incommoded
him at Capernaum, and it was from a mountain in this
part of the country that he delivered his excellent dif
courfe to his difciples. pitting wa* the pofture of a
teacher among the Jews ; fo that when the evangelift fays

220 -. - NOTES QN
.fays- that J-efiig- sat, it is probable that he meapttp imply
that he taught his audience in that place.
4. Thc fuppofition that a paffover happened about
this period of the hiftory, has occafioned great embar-
raffmer.t to many of thofe who have written harmonies
of the evangelifts, and it is remarkahkthat a. very ear
ly writer, Irenaeus, enumerating all fae paffoyers t.haj;
are mentioned in the courfe of the gofpel hiftory, and
whofe wifti it was to find therein as many as poffible,
J»akes po mention of this. For this reafon, and others,
many have fuppofed the word passover fo have, been an
interpolation, the evangelift having mentioned the feaft;
•nly. Bifhop Pearce thinks that the whole verfe is an
interpolation. 6. As Jefus knew very well, what he was to d.Qj and
as he alfo knew that Philip could po;t poffibjy knpw; his
intentions, it looks as if he only meant to amufe himfelf
with his reply, tho' the queftion would, no doubt, ex
cite his attention to the extraordinary circumftances in
which they were.
7. Two hundred denarii (which we very improperly
t ran flat e pence, as it neceffarily gives the Englifh reader
a false idea of the fum) would be fomething more than
fix pounds of our money ; in real value about three
times as much.
10. With what aftonifhment would the apoftles hear
fuch an order as this, when there was no preparation to
entertain fo great a company, and they were without
any prpvifions. But they were ufed to an implicit obe
dience to his orders, and .could have no doubt but what he

Sec. XXXVII. ThfrFOUR EVANGELISTS. 331
he directed them to do was proper. Mark fays tM/ sat
down in ranks by hundreds* and fifties, meafimg'proba-
bly an hundred'in One direction, and fifty in another,
making in all fifty ranks, of an hundred'cach/e-v'ex&leti
ly five thoufahd. This Was an eafy method o~f taking
the exact number, and thereby afcertaining: the 'truth tif
this iriipOrtant fact.
II. WUh refpect to the manner in whtth'thlshlirai
tie Was Wrought, there was foriiething init more won
derful than the defcerit of me marina inthe wildernefs,
fince the ptovifion feems to have multiplied inthe hands
of ijefus. For this- We are led to fuppofe from the man
ner in which it is related,' rather than that -the rncreafe
-Was made all at once, before the diftribution wits -be
gun. 13. The order to collect the fragments Was, no
doubt, given with a view to imprefs the minds, of all
prefent, and efpecially the difciples who executed his
order's, with a-fettfe of the greatnefs of the miracle,;
arid nothing could do this more forcibly than finding
that more provifion remained than there was at fhe-bs-
ginning'of the entertainment. This circumftance alfo
fhe'ws that all the company bad had enough ; and con-
fidefhtg 'the number of them, what remained was ne-t
more 'than might have been expected ' from fo 'many
pef fdns eating ' till they were fatisfied, and without-
wafte- 14. It is no wonder that the fpectators drew this
inferente from fuch amiracle as this. For it is hardly
poffible to imagine the circumftances of a miracle which
fliould be lefs expofed to cavil. It was not done in
private

222 NOTES ON
private, but in the prefence of a great multitude;*' and
an open day ; and it was of fo great magnitude, that no
flight of hand could have availed any thing, Neither
could it have been any ocular deception,, becaufe thefe
loaves and fifties afforded , real nourifhment to an hun
gry crowd, and they muft have been delivered in a ftate
ready prepared for eating. And as this was done in
the 0Pen field, it is impoffible that any preparations could
have been made beforehand for an exhibition of the
kind. Had it been made in a private houfe, or in a
tpwn, a deception would have been more practicable,
tho' then extremely difficult ,- and it muft have required
the concurrence of many perfons ; whereas it is evident
-that the apoftles themfelves were no mpre apprized of
the intentions of Jefus than any of the multitude. This
miracle is a proof of a proper creative power, and the
effect, great as it was, muft have been inftantaneous.1
With refpect to all the miracles of our Saviour record
ed by the evangelifts, it maybe obferved that, likehis
difcourfes, they were all proper to the occafion that pre
sented, and rofe naturally out of them ; which fhews
that there was no antecedent preparations for any of
them. Of this kind: was furnifliing wine when it was
particularly wanted ; curing the fick of every kind at
all times and in all places, as they happened to be
¦brought to him, and.in this cafe feeding a great multi
tude that was famifhing for want of nourifhment. Be
fides the number of Jefus's miracles was as great as
to furnifh opportunities of frequent examination ; and
the circumftances of all of them were fach,that a.n impo fition

Sec XXXVIII. The FOUR EVANGELISTS, 223
fition would have been impoffible- Let us rejoice in our
faith in fo important an hiftory as this which has fuch
abundant Confirmation ; but let us more effectually ever
hear in mind that the end of faith is a fuitable prac
tice.

SECTION XXXVIII-
Jesus Walks on the Sea.
Matt. XIV. 22  36. Mark VI. 45  -56- Johit
VI. 15  21-
_|/ ROM an account of one ftupendous mi
racle we now proceed to another, both of a very dif
ferent nature ; as the object of it was hot the relief of
any perfons in diftrefs, but, as far as we can judge, a
mere act of power, or a proof of fuch poWer accompa
nying Jefus as was equal to tbe controul, and confe
quently to the eftablifhment, of any of the laws of na
ture. It was calculated to give his difciples the bed
founded faith in his divine miffion, and the ftrongeft
confidence in all his declarations of what he promifed
to do for them in any future time-,
22. John fays Ch. vi, 15, thatw/ze/z Jesus perceived
that they (the multitude) would come and take him by
force, to make him a king, he departed again int&a
mountain topray ; and here Matthfew fays that Jesm
constrained his disciples to go into a ship. It is proba
ble therefore that his difciples favoured the views of the
and

224 . :,;,,. .;., NQTjESQN ... ,;;, '
multitude, and were impatient to fee their mafter a
king; fothat it was with fome difficulty that he, obli
ged them to leave him. At this time the apoftles
themfelves had the fame low apd unworthy views with
the reft of the people; and when they were gone, Jefus
might with more eafe difengage himfelf from the im
portunities of the reft of the multitude.
23. It is very obfervahle that we often read of Jefus
retiring for the purpofe pf private devotion, which fhews
the deep fenfe he had of his entire dependence upon
God,and is a ftriking example for us, who are equally
dependent upon the great Being who made us, and
continually fupports us. It is extraordinary, however,
that thefe frequent accounts of Jefus praying to God,
fhould not have prevented any idea of hisTJeing him
felf God. For if he .had been God., he "could not have
had any occafion to pray. That his human nature
prayed to, his, divine nature, or that one part of himfelf
prayed to the other part, is too abfurd to, be replied
to. 25. The fourth pr laft watch of the night was near
morning. Befides theevent here recorded was proba
bly about the time of full moon, fo that, tho' it was
night, it was not fo dark but that objects might be feen
at fome diftance. . .
26. This was a very natural apprehenfion to perfons
who believed in apparitions or fpirits, as they were fome
times called, i. e. fomething in the form of a man, but
without fubftance. Thefe fpirits were not always fup
pofed to have been the fouls of men; and it is obfervea- ble

Sbc XXXVIII. The FOUR EVANGELISTS; 225
able that in therfcriptures we never read of any of them
being. called the fpirit of any other perfon ; even when
Jefus appeared to his difciples after his refurrection,
andthey thought it had been a spirit ; it is not faid
that they thought it to have been Ais -fpirit, but only a
fpirit, as an apparition in general, tho' perhaps in his
form. 28. In our tranflation it is, If it be thgu,h\it if Pe
ter had had the fmalleft doubt of its being Jefus, he,
would never have ventured upon the fea .to meet him.
I therefore render it Since it is thou.
30. The whole account of this tranfadtion is per
fectly naturalrfuch as we might expect from a perfon
-who was prefent, as Matthew, no doubt, was. The
fright of the people in the fhip was certainly natural,
and fo was Peter's defire when his fears were diffioa-
ted, to walk on the fea to meet Jefus. His familiarity
with his mafter, as well as his confidence in himfelf,
appears to have been on all occafions greater than that
of the other apoftles ; audit was equally natural, and
in character with refpedt to him, for his heart to fail
him when he found nothing but the waves under him,
and the boifterous wind agitating them.
31. Here Jefusfhewed the fame tendernefs-and con-
defbenfion that he did upon many other occafions, per
mitting Peter to feel the effects of his prefumption, as
he did upon - a more ferious occafion afterwards, but
not fuffering him to receive any material injury from it.
3^. That this ceafing of the wind was miraculous,
is not faid by the evangeiift, but probably it was fo.
Vol. III. P 33 The

226 NOTES ON
33. The aflonifhment of the perfons in this fhip Was
equal to that of thofe who faw Jefus perform the fimi
lar miracle of ftillingthe waves ; and no wonder. They
could not but conclude from it that God was with him,
and highly favoured him, which is all that is neceffari-
ly meant by his being called the Son of God. It is pro
bable, however, that by this phrafe thefe people meant
the Meffiah, who was the Son of God, and a perfon fa
voured by God, in a peculiar manner. Their attempts
to make him a king, (hewed their perfuafion that he was
the Meffiah, for they would not have thought of this
with refpect to any other prophet.
Notwithftanding the aflonifhment frequently ex
preffed by thofe who were fpectators of our Saviour's
miracles, we do not find that they were at any time led
to fufpect that he was God, which they would as readi
ly have faid if they had really thought him to be God,
as to have called him the Son of God. And certainly
the Son of God muft fignify a perfon different from
God, whofe fon he was ; and in the Old Teftament the
phrafe Son of God, is generally applied to men who
were particularly favoured by God.
36. The knowledge that the people of this country
had of Jefus, was probably from his having cured the
two demoniacs in if. '1 hey had, therefore, no doubt
of his power to cure any difeafe ; and they were not
difappointed in their expectations from him.
SEC-

SccXXXiX- The FOUR EVANGELISTS. 227
SECTION XXXIX.
Jesus discourses with the Jews concerning Bread.
John VI. 22  7U

w,

E now find Jefus at Capernaum, fuf-
fdiinded by a mixed and cavilling multitude, feveral of
them the very perfons whom he had lately fed in a mi
raculous manner, and who had been difappointed in
their expectations of making him a king. Jefus knowr-
ing their difpofitions, and that their minds were not open
to any favourable impreffion ; and not chufing (in his
own language) to cast pearls before swine, he- upon this,
as upon a former occafion, when he fpake in parables,
addreffed them in a dark enigmatical manner ; having"
a very important meaning, but not being folicitous a-
bout being underftood by them.
25. Ihis appears afterwards to have been inthe
fynagogue, fo that it was probably the Sabbath day,
and that they found him attending the public worfhip
of the place.
27. In this difcourfe of JefUs there is fomething
analogous to his converfation with the woman of Sa
maria. He there compared himfelf, or rather his doc
trine, to living, or fpring water, which would prevent
any return of thirft, a water which' springeth up to eter
nal life ; and in this he compares himfelf to bread, which
if a man eat he will never hunger more. Now in this
P 2 there

22fc NOTES^ON
there was nothing peculiarly hard to be underftood by
Jews, with whom it appears1 to have been ufual to com
pare knowledge and inftrudtion to bread ; and indeed
the comparifon is very eafy ahd natural, knowledge do
ing that to the mind,which bread does to the body viz.
Dvfurifliing, ftrength ening, and enlivening it. The of
fence, therefore, which the Jews took. at Jefus on this
occafion feems to have arifen from their difappoint-
ment in their favourite view of making him a king.
Their minds being carnal, and not looking beyond the
prefent life they had no comprehenfion of what he faid
refpectinganother, and being offended, they cavilled
with him about his language, without any view of gain
ing information or instrudtion. Jefus perceiving their
obftinacy, anfwered in a manner little adapted to give
them fatisfaction, not being folicitous about the attach
ment of perfons fo prejudiced as they were.
Sealed fignifies appointed, or commiffioned, and this
appointment or commiffion being from God, the hearers
of fefus could not doubt of his being empowered to
perform whatever he should promife in the name of
God, even raifing the dead at the general judgment to
which he here alluded.
29. Jefus having mentioned labour by which they
could procure bread, which would nourifh them to eter
nal life, they naturally afked him what that labour was,
or what they fhould do to procure this bread ; or what
were the works of God, the works that he would fo re
ward them for. And Jefus naturally replied, that the
things God required of them, at this time was their re-
ceiving

Sec XXXIX. The FQUR EVANGELISTS, lft
ceivinghimas; a meflenge* frpm,. God^and of courfe
complying, wfith-his iiBftr^d^qq^or^aripg. aijd.. dpin^
his wordi., He that believ£th, iw<me, so as the scriptures have
cawm/m/ded.. M4$Sfc4WP*,
30,. What sign sfhewes£ thm<%}, It, feems, ex^-a,v
ordinary that the very people who, had, he,e.n juft
before fed by a mjraeje fhould demand' '^ny Other fign,,
a§;an evidence of diving miffion. Bi# the fign, that, th.$y.
thought, to be charadteriftic of the . Meffiah. was fome
vifible appearance in the clouds, or heavens, which.
therefore, we find, they weifi inceflantjy demanding.
They feem, indeed, to ajljude to, and , acknowledge his,
having fed them- by a miracle ; but, ftijl th? bread tha$
Jefus gave tkejn. did not come dqionfrom heaven, aj the
manna had done. Our Lord, feeing them fo very un-
reafonable and obftinate, difcourfed tp them in a dark
enigmatical manner* not being defirous, of their attach
ment, or attendance.
32. Probably a,Kr$iVQv ought- to be underftopd as
agreeing, with the: former as, well. as. the latter amov.
Mofes gave you not- the true bread from heaven ; but
my Father giveth, you the true bread from heaven. T.
Here, however, as on feveral former occafions, there
may be a Hebrew form pf comparifon, and the mean
ing be ,- The bread given by the Son of man producing
eternal life, is preferable to the bread, that wqs.given by
Moses. 36, Te have seen me perform the miracle of the
loaves, and ye believe not that teftimony that I am the
bueadof life. T, P 3 Here

230 NO PES ON
Here Jefus confiders the fuccefs of his miffion ag
depending on the providence of God, who was the beft
judge of what was to be wifhed with refpect to the num
ber and the rank of his firft difciples. As, therefore,
on a former occafion, he thanked God for his wifely or
dering that thefe difciples fhouldnot, in general, be the
rich, and great, but the poor and humble, fo here he
entirely acquiefces in the will of God, faying that,
whatever that will was, it fhould be his ; for his whole
object was no other than to fulfill the will of God who
fent him.
40. Here our Lord reverts to the great object of
his miffion, which he declares in the plaineft terms.
Who were the particular perfons that God would give
him for his immediate difciples, or what was the will
of God in that refpedt, he might not always know ; but
this he knew, that whoever they fhould be, he would
be empowered to give them eternal life, and this was,
you will obferve, not by continuing their being from
the time of their death, but by raising them up at the
last day. He does not fay that when he dies he will
take his foul into heaven, but I wil) raife him ub at the
last day. To this great day let us habitually have ref.
pcdt, the day when the fecrets of all hearts will be re
vealed, and when every man will receive according to
his works.
41. We now proceed with this remarkable difcourfe
of Jefus to the cavilling Jews of the Synagogue of
Capernaum. 42. They could not fee with what propriety or truth
Jtfus could fry he came down from heaven when ihty
were

Sec XXXIX. The FOUR EVANGELISTS. 231
were acquainted with his birth and parentage, and well
knew that he was born, and had lived, like other men.
We fee here that the people of Galilee confidered Je
fus as no lefs the fon of Joieph than of Mary ; fo that if
his birth had been miraculous, they were ignorant of it •
and yet as the hiftory is related eithei by Matthew or
Luke, it muft have excited great attention, and muft,
one .would think, have been recollected when he made
his public, appearance.
46. There is much obfeurity and uncertainty with
refpect to the meaning of Jefus in thefe verfes. I fhall
give in the paraphrafe what may perhaps be their true
fenfe. 47. Here Jefus expreffes his meaning in plainer lan
guage, afferting that the qualification for eternal life
which he announced, was believing on him. But in be
lieving, we are always to fuppofe obeying, to be com-
prehended ; as he fays upon another occafion, the true
believer fhe that builds his house upon a rock, is he that
heareth Ins sayings, and doth them) After this plain
account of his doctrine, it is moft evident that what he
had faid of himfelf being bread, his flefh meat, and his
blood drink, could only be a ftrong figure of the true
meaning, of which his audience would be fufficiently
apprized ; and the reafon why he called himself, and
not his doctrine, bread, was probably becapfe a body,
or flefh, was substance, and therefore more nearly re-
fembled bread, than mere truth, to which he fcll alorg
alluded. 51. It is evident frcm this that thefe Jews were
mac- ci.villtiE, and only meant to turn the language of
D 4 Jefua

S32 NOTES ON
Jefus into ridicule. For he had juft before faid, he
that believeth on vie hath everlasting life, fo that the
eating of his flefh could not be neceffary. He there
fore, feeing their difpofition, repeats the fame figure in
a ftill ftrbnger manner, but the key to it had been given
before. 55. My flesh is meat indeed; and my blood is drink
indeed.] A very ftrong figure ; meaning by his flefh
and blood, his doctrine, which may be called the food
of the foul.
58. This language of Jefus, together with his call
ing the bread and wine at his fupper, his body and
blood, are alledged by the Catholics as proofs of their
doctrine of transubstantiation. They maintain that the
elements of bread and wine, when regularly confecra
ted, are changed into the real body and blood of Chrift,
and that literally to eat his body is neceffary to falva
tion. It vyas, however, more than a thoufand years
before this doctrine was advanced ; and the different
fteps Upon which it was made are extremely curious.
But I fhall not enter into the detail of them here, hav
ing done it pretty milch at large in my History of the
Corruptions of Christianity. A refutation of fo abfurd
a doctrine as this, will not be required by my rea*
ders. 63. As it is breath that gives life to the body, which
is dead without it, fo my dedtrine is that which gives
life, meaning eternal life, to man. W.
In thefe words Jefus gives an explanatory key to
moft of the obfeurities in the preceding difcourfe ; and it

€ec XXXIX. The FOUR EVANGELISTS 233
it appears from Peter's profeffion, v. 68, 69, thathe un
derftood them as fuch.
65. The fenfe of all that is included between this
verfe and- the fixty firft, I have endeavoured to exprefs
-ih the paraphrafe, in which I have fuppofed that Jefus
fpoke of his having descended from heaven in a figura
tive fenfe, tho' the ascent of which be fpeaks in the
fame fentence was a literal one. This might well be,
confidering that by his body, which he compared to
bread, he only meant his doctrine, which could not have
any other than a figurative defcent, it not being a fub.
ftance, and therefore incapable ol local motion. Be
fides any perfon may be faid to come from God, or,
which is the fame thing, to come from heaven, where
God is fuppofed to refide, who has received a commif
fion from God. Thus John the Baptift is faid to have
been sent of God, and Jefus fpeaks of his fending apof
tles into the world, as he himfelf was fent into the
world. But when our Lord received his commiffion,
which was probably during the forty days in which he
failed after his baptifm, he might have an idea of his
being in heaven, as Paul had during his trance, when
he could not tell whether the fcene was real, or
only a vifion. Confequently when this remarkable fcene
was over, and Jefus found himfelf on the earth, he might
imagine that he had been taken up into heaven, and
brought down again. It is very poffible, therefore,
that Jefus might allude to his having been in heaven,
and having come down again, in the literal fenfe of the
words, when he fpeaks of his ascending up where he
had

334 NOTES ON
had been before. This was the opinion of the Polifh
Socinians, and alfo of Mr. Palmer, whofe fagacity, in
fcripture refearch'es was truly admirable. , 'I hat Jefus
did not allude to any pre-exiftent and unembodied ftate,.
is very evident, becaufe he here fpeaks of himfelf as
the: Son of Man ; and certainly his bodyhad not been in
heaven before he was born.
I would alfo obferve in general that we are not to
build great and important doctrines, fuch as that of the
pre-exiftence of Chrift, and his having created the
world, merely on fuppofed allufions to them ; tho' when
any doctrine has'becn clearly taught, or any fact plainly
afferted, we may then naturally fuppofe allufions, where
they otherwife would not have been- imagined.
69. We have here a fpecimen of the excellent dif
pofition of Peter, and of the fteady attachment which
he had to his mafter. He was, no doubt, as much dif
appointed as the reft of the difciples at Jefus not decla-
rirsghimfelf a king : but fuch was his conviction of his
coming from God, that this great difappointment did
not breake his faith. We fee too that he perfectly un
derftood the meaning of Jp.fus in the preceding dif
courfe, to which he alludes ; acknowledging that it was
his words, or his doctrine, that would prepare men for
eternal life.
70. One of you is a traitor or the devil.] This may
be rendered one of you is a fake accuser. And as the
fame term is generally ufed for the source, or principle
of evil, and there is no allufion to any particular act of
treachery on this occafion, our Lord might only mean
to fay that he was a bad man, notwnhflanding the many-
ad van-

Sec XXXIX* The FOUR EVANGELISTS. 235
advantages he had for religious' inftrudtion. Thus our
Lord called Peter Satan, when what he fuggefted was
of an evil nature and tendency.
PARAPHRASE.
John VI. 44. Do not imagine that I am very anxi
ous about gaining you to be my difciples. I he fuccefs
of my gofpel in this age, as well as in tvery future age,,
will be fuch as my Father fhall judge to be moft proper..
But whoever fhall become my difciple, not in name only,
but in deed and in truth, I will raile him up to eter
nal life at the laft day. 40. That the fuccefs of my
preaching depends upon the good will and providence
of God, is attefted by the prophets, who fay that they
shall be all taught of God. All, therefore, who come
to me muft be thofe whofe hearts it fhall pleafe God to
be fo well difpofed as to hear and receive the truth.
46. Not that I fpeak of any miraculous influence of the
Divine Being, fo that men fhall be impelled to become
my difciples by a direct impulfe from him. This is
true only of myfelf, who have the moft intimate and
peculiar communication with God. What I mean by
healing and learning of the Father, is hearing and
learning things by thofe means which the Divine Being
has provided in the courfe of his common providence,
and agreable to the general laws which he has eftablifh-
erl in nature.
61. Are you offended that I fhould fpeak of myfelf
under the character of bread io be eaten by you, when
I mean

2&6 fcTOlES. <UM
I meanmy-doctrihei. which is- to be reeeived and digeftK-
cdfor your fpiritual nourifhmentvaiid that! have fpok
en of myfelf as having been fent down from heaven, as
was the manna on which the Ifraelites fubfifted in the
wildernefs. 62i You may perhaps fee more truth in
this reprefentation than you now imagine, when you fhall
fee me actually- and1 literally go up into heaven, from
whence I have now fpoken of my having defceHded, in
0 figurative fenfe only. 63. My meaning, however, has
Been altogether fpiritual, and it is only the figurative
meaning of what I have been deferibing that can poffi
bly be of any ufe. To eat my flesh literally would pro
fit you nothing, ft is tlie word that I fpeak unto you^
it is my doctrine, that isthe true fpirit and meaning of
what I have been deferibing. It is this alone on which
men can live in a fpiritual and proper fenfe. 64. Some
of you, I know, do not believe on me. This (fays the
evangelift) had been communicated to Jefus from the
very beginning of his miniftry ; fo that he fully knew
who would be bis fincere difciples, and who they were
who would defert and betray him. 65, This led him to
fay that, no man could come to him if it was not given
to him of the Father.

SEC-

Sec. XL. The FOUR EVANGELISTS. 2Sr

SECTION XL.
Jesus cures the impotent man at (he Pool of Bethesda,
and discourse* with the Jews concerning his Mission.

John V. 1—47.

I,

^T is generally agreed that the ApefHe
John, who had -feen the Gofpels of Matthew, Mark and
Luke, wrote his, in order to fiipply their defects, and
alPo to check fome herefies which began to prevail in
his time. But this he does without exprefsly men
tioning the herefies, or pointing out the defects of die
other evangelifts. It is pretty evident, however, that
Writing, as he probably did, -either very near to, or foott
after, the deftrudti on of Jerufalem, and the di'fpeffion
of the -Jews, he attended more than the other evan«-e-
lifts had done to fuch paffages of the hiftory of Jefus,
and efpecially to fuch of his difcouifes, as tended to
fhew that the Jews had had fufficient opportunities of
being convinced of his divine miffion, that he himfelf
had frequently expoftulated with them on the fubject
in the moft open manner, but that they had always
fhewn the moft inveterate obftinacy, and a difpofition ef
mind that would not yield to any proper evidence what
foever. They were fo worldly minded, that no evi
dence of miracles the ftrongeft that could be given, was
capable of fatisfying.them, that any perfon befides u
firinee^atoda conqueror, could be the Meffiah, proniif ed

239 NOTES ON
ed by the antient prophets. This chapter furnishes us
with a very remarkable example ofthis kind, as well of
their unreafonable cavils on account of Jefus perform
ing his benevolent miracles or> the fabbath day, as if it
was a servile work, forbidden by the laws of Mofes ; and
as if he who could do fuch things as^thefe (which muft
have been by the power of God) had not neceffarily a
fufficient warrant for fo doing.
We are not concerned to know whether this was a
real miracle or not. It was, At leaft the general opinion
of the Jews that it was fo, and if it was a miftake, it was
not the bufinefs of Jefus to correct or confider it, any
more than their opinion of madnefs being occafioned by
demons. If thefe waters had any medical virtue, the
Jews would naturally afcribe it to the hand of God. In
deed, the facred writers themfelves habitually refer ev
ery thing that is good to God. Whether it be brought
about in a miraculous way or not, as we read in the pro
per tranflation of Pfalm 104. He maketh the tvinds his
angels, and flames of fire his messengers.
JohnV. 1. The fifth and fixth. chapter beginning
with the fame words have probably been tranfpofed.
Mann.
18. The offence which the Jew took at our Lord's
expreffion was not becaufe he faid that God was his
father; for they were ready enough to fay of them
felves, chap. viii. 41. We have one father, even God;
but becaufe when he called God , his father, he at the
fame time pretended to act like him. My father work-
eth hitherto and I -work. Accordingly our Lord
(verfe 19. and following) anfwers to their charge by
largely

Sec XL. The FOUR EVANGELISTS, 239
largely affertirtg that in many refpedts lie did, and
fliould adt like God his Father, but only by his commif
fion, authority and power.
It is in the higheft degree improbable, either that
Jefus fhould intend to reprefent himfelf as, in all ref
pedts equal to God, when he faid, my Father worketh
hitherto and I work, or that the Jews fhould have fo un
derftood him ; there being nothing in the words that
could lead to fuch a conftruction. We all do many
things that God does, and are exhorted in the fcriptures
fo to do. Had the Jews really thought that Jefus
made himfelf in any proper ftnfe equal to God, this
converfation would, no daubt, have had a more ferious
confequence. Would the Jews have borne this of any
man, and particularly of a man whom they difliked ?
Would they have needed to feek any occafion to put
him to death, and merely for healing the fick of the
-fabbath day, when they had fuch a better handle againft;
him, an accufation in which all the nation would have
concurred. If it had been Jefus's real intention to in-
finuate that he was equal to God, would he have ex
plained his meaning away, as he did, by faying that the
son could do nothing of himself ? Would not that have
been faying and unfaying in a manner very unworthy
of a divine teacher ? His manner of reply wil! certain
ly juftify us in fuppofing that he meant no fuch thing,
and he did not imagine that his hearers fuppofed it ; but
only that they thought he affumed more than became
him on account of his relation to God. For to this
charge and nothing elfe, he replies. 19. This

240 NOTES ON
19. This is -evidently the language of one -who con
ceived himfrlfto be nothing more than any otfher man,
without the power of God accompanying him, and could
not have been faid with -truth, if he had been either
God, or originally endowedby God with a power equal
to that of the making of the world, and confequently
of controlling the laws of nature. Is it not true that
we have within ourselves, tho' by the gift of God, the
powers of fpeaking and walking, &c, &c? 'If Jefus,
therefore, had an equally natural power of working mi
racles, could he have faid with truth, that of himself
he could not heal the fick, and raife the dead ? Would
he not have deceived his hearers by fuch language?
23- The reafon why men were to know the fon, is-e-
vidently, from the connection in which the whole paf
fage ftands, not on his own account, for he had -juft be
fore faid, that of himself he could do nothing, but folely
on account of the power conferred upon him by the fa
ther who is faid to have committed all judgment to him,
which alone clearly implies that he had no right to it of
himfelf, independently of the gift of his father. The
honour paid to an ambaffador is never confidered as
paid to him on his own account, hut only on account
the perfon who fends him, and whom he reprefents.
25. And now is ;] referring probably, to feveral in
ftances of his raifing or intending to raife, perfons from
the dead in his life time.
26. As there was a propriety in Christ's being in all
respects like his brethren, or of thefame nature with
them, neither greater nor lefs, and efpecially that his re
furrection from the dead fliould be a pattern of ours, fo

Sec XL. The FOUR EVANGELISTS. Mi
to it was alfo particularly proper on account of his be
ing our final judge, that we mighthave more confidence
in the equity of his fentence. You will obferve how
ever, -that tho' Chrift is generally faid to be our judge,
yet that this office is not:ftfidtly confined to him. Paul
fays that the saints shall judge the world,' and Jefus him«
felf fays that when he shall sit nponhis throne, the apof
tles also shall sit upon twelve thrones, judging the twelve
itribes cf Israel. What is ftridlly meant by Chrift, or
the apoftles, or the faints in general, judging the world,
we muft not expect to know with certainty till the great
day fliall come. It is a figurative expreffion, but no
doubt has fome important meaning.
34, 35. Although our Lord declines infifting on
John's teftimony concerning himfelf, he mentions it ve -
ry properly; what weight it had with the confiderate and
candid among the Jews appears from Ch. x, 41. who
faid John did no miracle, but all things that John spake
of this man were true. And ma?iy believed on him there.
Ihe images of Fire and Light, happily exprefs the
benefits of inftrudtion. It is frequent in the 1'falmr.
Thus David fpeaks of the law of God as a light to his
feet, aud a lamp to his path, it is alfo remarkable that
the fame figure is applied to Elias in the book of Eccle
fiafticus, Ch. xl, 1. Then ftood up Elias the prophet
as fire, and his word burned like a lamp.
36, And following. Jefus refers to three kinds of
evidences which the Father had given Of his miffion.
Firft, The miracles he empowered him to work, verfe
35. Secondly, The voice from heaven, and the defGent
of the fpirit on him in a vifible form at his baptifm, of
Vol. III. Q which

242 NOTES ON
which many had been witneffes, Verfe 37, 38 ; and
thirdly the predictions of the prophets, verfe 39. If we
read the words in the latter part of the 37ih and 38th
verfes interrogatively, they will appear to refer to what
happened at the baptifm of Jefus, and to contain a very
ftriking fentiment. Have ye neither heard his voice at
any time, nor seen his appearance ? And have ye not
his xvord remaining in you, that ye believe not him whom
he hath tent P i.e. Do ye "not remember what he then
faid ; or hath it left no impreffion on you ? T.
39. The fenfe will be clearer if the 42d verfe be
read after the 39th. T. R.
42. it hath been already fuggefied in the firft vo
lume of the Theological Repository, that this claufe
feems, through the error of fome early tranfcriber, to
hiive got out of it? original place, which probably was
before the 4,0th verfe. If we reftore it thither, the paf
fage will read thus, But I know you, that you have not
the love of God in you, and ye will not come unto me that
ye might have life. A fentiment perfectly conformable
to what our Lord had faid to the Jews in Galilee, Ch.
vi. 45. Every one therefore who hath heard and learn-
eth of the Father cometh unto me. The following words
alfo will have a like clear connexion. I receive not ho
nour from men; I am come in my Father's name. By*
^opxv (honour) he feems to mean credentials or the
evidence of the truth of his miffion as the Chrift. So alfo
verfe 44, compare 2 Peter, i. 17. T.
43. This was verified in the future hiftory of the
Jews, who received as the Meffiah perfons who wrought
no miracles, but only promifrd them great temporal advan-

Sec. XL. The FQUR EVANGELISTS. 343
advantages, fuch as they expedted from their Meffiah,
whereas Jefus, who had every proper teftimonial of a
divine miffion, wasrejedled, becaufe he wanted that one
characterise on which they perpetually infilled, name
ly his being their prince and temporal deliverer.
47. We do not find in the writings of Mofes any
proper prophecy of the Meffiah. Thefe were referved
to a later period of the Jewifh hiftory. But it was ufu
al with the Jews, who were at that time expecting the
greateft things from the Meffiah, to fuppofe that there
were allufions to him in all the parts of the fcripture.
There is, indeed, in Mofes, a defcription of true and
falfe prophets in general, and Jefus exactly anfwered to
one of thofe who were defcribed by Mofes as to rife up
after him like unto hintself, whom they were required
to hear ; and yet tho' Jefus was not only like, and equal,
., but even fuperior to Mofes, the Jews rejected him.
PARAPHRASE,
John V. 17, My heavenly Father workelh contin
ually in the courfe of his providence, and on the fab-
baths as well as on other days, fo that in doing good oh
the fabbathdaysl only follow his example. 18. The
Jews were the more enraged, and fought to kill him,
becaufe, befides having broken the fabbath, he now pre
tended to juftify himfelf in fo doing by the example of
God, as if God's doing anything would authorize him
to do the like, which was to put himfelf on a level with
God in a fenfe which they thought no man had a right
to do. 0,2 19 JefUa.

244 NOTES ON
19. Jefus anfwered, Think not that I arrogate to
myfelf any thing independent of God. I do nothing
of myfelf, but whatever the Father does I have in com
miffion to do the fame. 20. For fuch is the; regard that
the Father bears to me, that he empowers me to do
whatever himfelf does ; and that I have this poWer,
you will fee verified with refpect to greater things than
thofe that you have yet feen. 21 . The moft extraordi
nary work that I do in imitation of God is railing the
dead to life. This the Father does, and extraordinary
as you may think it, the fame power has the Son like-
wife. He alfo brings to life whomfoever he pteafes.
22. Nay, fubfequent to the refurrection, the general
judgment is a thing that God does not think proper to
adminifler in perfon, but he has committed it to the
conduct of the Son. 23. Thefe powers, therefore, be
ing delegated from the Father to the Son, the Son is
to be honoured as the Father's reprefentalive.
24. this power of raifingthe dead to an eternal happy
life I fhall exert in favour of all who believe and obey
my gofpel. 25. The time is now at hand when I fhall
exhibit fome fpecimens of this great power of railing
the dead ,- and in due time all the dead fhall hear my
voice and live. 26. For„asthe Father has the power of
giving life, fo has he communicated the fame power to
the Son. 27. And there is a particular propriety in
his delegating to a man the office of judging and decid
ing the fates of men, as there can be no reafon to com
plain of the fentence ; fince a man, who has been
tempted, and who has felt, like themfelves, may be fup
pofed to make all reafonable allowance for them* Thefe
confider*

Sec XL. The FOUR EVANGELISTS; 245
confiderations may ferve to leffen your wonder at the
communication of thefe very extraordinary powers to
a man. 28, 29- Do not wonder at it, therefore, for it is
certainly true,, that all the dead fliall hear my voice and
come to life, the righteous to eternal life and happinefs,
and the wicked tp condemnation*
30. But in all this there is nothing that I do of my
felf. It is from God that I receive this perfect know
ledge of characters which enables me to decide juftly
concerning them. My judgement, therefore, muft be
juft, becaufe it is the fame with that of Gpd himfelf.
It is his judgment that guides mine, and his will that
I obey in all things. 31 . If I could produce no evidence
of the power that I claim befides my own affertion, you
would be juftified in difregarding my pretenfions. 32.
But I have a witnefs in my favour whom you your
felves refpect, and thc teftimony that he bore is con
firmed by fuch facts as both myfelf and you are well ac
quainted with, efpecially the vifible defcent of the fpi
rit of God upon meat my baptifm. 33. Not content
with what John faid of his own accord, you fent a fo
lemn deputation to him, demanding to know what his
pretenfions were ; and upon that occafion he folemnly
renounced all claim to being the Meffiah, referring to
me as one who was to come immediately after him.
34-. this evidence I alledge as what will have weight
with yourfelves, and may be expected to make a good
impreifion upon you ; and indeed John was a diftinguilh
ed prophet, and at firft you were difpofed to receive all
that he delivered. 36. But this is not the evidence on
Q 3 which

246 NOTES ON
which I lay the principal ftrefs,' The moft decifive
proof of my miffion from God is thofe miraculous
works whidi no man could perform but by the imme
diate power of God ; who alone, being the author of
nature, can controul the laws of it. Thefe works bear
witnefs that the Father has fent me.
37. But befides this, I can appeal to a ftill more di
rect teftimony from God, at the delivery of which ma
ny of you were prefent. Do you not recollect that at
my baptifm a voice was heard, proceeding from God
himfelf, faying Thh is my beloved Son, in whom lam
well pleased, Matt. iii. 17. Was not this as diftinct and
evident as the voice cf God from Mount Sinai at the
giving of the law oi Mofes ? Did you not both hear
the words, and likewife perceive the form by which
the defcent of the fpirit upon me was fignified ; for all
this paffed in open day light, and before crouds of peo
ple. 38. But the true reafon why you difregard the tef
timony of God in this inftance is your difregard to the
authority and precepts of God in other inftances, efpe
cially in things of the moft importance, thofe of a mor
al nature, which argues a mind biaffed by criminal af
fections and lufts ; ard thefe fhut the heart againft the
reception of divine truth. 39. A proof of your wilful
obftinacy and blindnefs of heart is that, though the
fcriptures teftify concerning me, and you ftudy them
and profefs the higheft regard for them you ftill
refufe to come to me. 40. 1 well know the prin
ciples by which you ere cctuated, and it is not a
riii ciple cf love tc Ctc!, find refpect to his authority

Sec XL. The FOUR EVANGELISTS 247
by whofe fpirit the fcriptures were dictated ; and there-
fore'you reject me as the Meffiah, refufe to receive my
doctrine, even though you would thereby receive that
falvation which the prophets have promifed you under
me. 41. But. your minds are fo dazzled with the
things of this world, that nothing will content you but a
temporal and triumphant Meffiah, and I difclaiih 11
worldly honours. My kingdom is not of this world, and
and ye are of the world.
43. So great a difference does this circumftance a-
lone make, that though I have- the moft undeniable
evidence of a divine power accompanying me ; yet, af-
fiimingno worldly diftinclions, you will not on any ac
count admit of my pretenfions to be the Meffiah. Where
as, let others come promifing you worldly glory and
power, and you will receive them without any proper
evidence whatever. 44. It is impoffible that you fhould
receive fuch a Meffiah as you fee me to be, while you
are fo much attached to the things of this world, fo fond
of worldly honours, aud fo averfe to that humility and
felf-denial which my religion requires,
45. Do not think that I fay this from malice and re-
fentment, and that I fhall accufe you on this account to
my father. If I did bear you fo much illwill, I fliould
have no occafion to do this. Mofes, of whom you boaft,
will himfelf be your accufer ; for though he wrote con-
cerning me, you have not been moved by what he wrote.
If you believe not his writings, the authority of which
you acknowledge, how fhould you believe in me ?
Q 4 SEC-

248- NOTES ON

SECTION XLL
Jesus discourses with the Pharisees concerning Tra-
dkions.
Matt. XV. ; 1-, — 20... Mark VII. 1-  23. John
VII. 1.

)©¦ great was the offence that Jefus had: giv
en by curing a lame man on the Sabbath, day, and by
his- converfation with the Jews afterwards on the fub
jedt. of his miffion, that they came to a refolution totakc
his life, and on this account we are informed by Jphn
(7- 1) that he went into Galilee, not chufing to make
any. longer flay, in Judea. We now, therefore, after
the feaft of Pentecoft, attend him again into Galilee,.
where we find fome of the Scribes and Pharifees fent,
toavatch him, no doubt with a view to find fome accu-
fationagainfthim. 2. Thefe Scribes and Pharifees having no pretence
for accufing Jefus of breaking the laws of God, charge
him with tranfgreffing the traditions of the elders, on
fome of which they laid equal ftrefs. Thus we are
told with refpect to this very tradition of always vvafh-
ing the hands before eating,, about which we find no
thing in the books of Mofes, or in the prophets, that
the Rabbi Akiba being in prifon, and not having water
enough brought to him both to wafli and to drink, chofe
to do the former, faying it was better to die of thirft, than

Sec XLI. The FOUR EVANGELISTS. 24*
than to neglect fuch a cuftom, and this is mentioned by
Jewifli writers as a high encomium of him.
3. They charged ^ Jefus; with tranfgrefling the- com
mands of man, acknowledging them to be fuch. What
force, therefore, is there in his recrimination' of them,.
that they tranfgreffed the commands ofGodr.. and how
could he-condemn their t-raditipns-more effectually, than
by faying they were contrary- to the commands of God,
which was true of fome of them.
6. Honour not his father and, his mothem} i. ev Do;
not assist and maintain them. This is the meaning of
honouring widows, that are widows indeed'!, in Paul?*
Epiftles. So alfo worthy of double honour, and' of a
double ftipendj are fynonymous.
The Jews imagined that fome forms of affirmingor-
denying, were of more force than others, and among
thefe they thought that the ufe of the word Gorban; ot
which was more common with them in later- ages, Co:
nam, to be of this binding nalnre; fo that if they faid to
any perfon, ''Let whatever I could give you heGorbmi;
or Conam," whatever natural ormoral obligation they
were otherwife under to give, it was then not.lawful
for them to do it ; and the Jewifh books abound, with
thefe nice diftinclions concerning it. By this expref
fion they did not mean that they actually devoted their
fubftance to any facred ufe, fo as to give it to the tern.
pie, or the public, and thereby alienate it from their
own ufe. For it was onhy a rafh oath, that what they
had to give fliould be no more the property of him who
alktd' for it, than if it had been given to God. f. i. e. What

2S&; .-3,l- NOTES ON
7. he. What Ifaiah faid of the people of his age,
might with truth be applied to you.
.. ,10. Hitherto Jefus had been addreffing himfelf to
the learned Scribesand Pharifees, who had come from
¦ Jerufalem for the purpofe of watching him. He now
takes occafion to addrefs himfelf, in an emphatical
manner to the common people, who were prefent, and
to give them a moft important leffon of inftrudtion.
11. As it appears that Jefus's own difciples did not
underftaridhis meaning in this expreffion, it is proba
ble that the people did not. , But it was fuch a faying
as they would not eafily forget, and the form of it might
lead them to think more about it ; fo that it would
make the deeper impreffion, when by farther enquiry,
they did come to underftand it.
16. By this it fliould feem that Jefus thought that
what he had faid was fufficiently intelligible ; and con
fidering the circumftances in which he delivered him
felf, we cannot help wondering that they could fee any
difficulty in it. But Jefus had been ufed to fpeak enig
matically, and had a farther meaning than appeared at
firft; and therefore his difciples wifhed that he would
explain himfelf more fully, that they might have no
doubt of his meaning.
20. There cannot be a more important leffon than
this, that nothing defiles a man, or makes him to be
confidered as unclean in the fight of God, but fome
thing of an immoral nature, fomething that arifes from
the heart, as a man's inward temper or difpofition. All
external actions flow from what is conceived in the
heart, and derive their tuipitude frcm that ; fo that if
thc

Sec XLI. The FOUR EVANGELISTS- zst
the heart be right, or a man's meaning and intention
be good, he can never do what is in the fight of God
wrong. But when our Saviour fays that nothing enter
ing into a man defileth him, we are not to underftand
that a Jew, to whom certain meats weie abfolutely
forbidden by the laws of Mofes, might eat any thing.
That would have been to tranfgrefs the laws of God,
againft which he was cautioning them, and to which
both himfelf, the apoftles, and all the chriftian Jews,
ftridlly conformed. The meaning of Jefus muft be ex
plained by the occafion of his difcourfe, which related
only to the wafhing of hands before every meal; as if
meat not eaten in thofe circumftances -was. unclean ;
whereas Jefus afferts that nothing eaten in this man.
ner, if proper to be eaten at all, could make a man un
clean. But the penalty of doing any thing prefumptu-
oufly againft the laws of God, tho' in itftlf ever fo in
nocent, was by the laws of Mofes being cut off from
his people.
Had Jefus, who exprefiily fays he came not to destroy
the law, but to fulfil it, declared the abolition, or the
infignificance, of the laws .of Mofes refpecting meats,
or any thing elfe, it could not but have excited the
greateft alarm. The apoftles themfelves would have
been ftaggered at it, and would, no doubt, have quefli-
oned him about it. It is evident, therefore, that they
did not underftand him to have any fuch meaning,
Mark VII. 9. Te entirely reject. T. R.
Full well ye reject the commandment of God ] The
word KxKc-jg properly fignifies finely, or excellently ; fo
that

2S2 NOTES ON
that it looks as if our Lord fpoke ironically upon this
occafion- 19. Purging all meats*] Pearce thinks that Mark wrote
qKQ&piQOvlo: r (i. e. (ctpsfywya). Txravjoc ret 6p«//.ar#
Referring to. th«,r bowels, where the proper juices are fe-
creted frojn the aliments,
PARAPHRASE.
Matt. XV. t4nr He replied, I am not concerned at
their refentment. Every addition which thofe men
have made to the law of God, h is my bufinefs to ex
tirpate, and it fhall certainly be done. As to thofe
who are willing to delude,, or to be deluded, there is no
remedy for them.

SECTION XLII.
The favour shewn by Jesus to the Syrophenician wo
man, and the cure of the Person xvho was deaf, and
had an Impediment in his Speech.
Matt. XV. 21  31. Mark VII. 24  37.

H,

JTHERTO Jefus had confined himfelf
to the moft populous parts of Galilee, in the neighbour
hood chiefly of Capernaum- We now find him mak
ing a» excurfion to the northern extremity of the coun
try bordering upon Tyre and Sidon, which was inha
bited by the remains of the people of Canaan, who had
been expelled by Jofhua. Here it was that, being
powerful

Sec. XLH. The FOUR EVANGELISTS. 2*d
powerful, &ey at one time oppreilied the Ifraelites ;
when being commanded by Sifer a they were defeated
by Deborah and Barak, At this time the country was
confidered as a patt of Syria, or of Phq&nicia, which
was comprehended in it.
22. Though this woman is here called a CanaoMite,
and by Mark a Syro-phmnician, from the country
which flie inhabited, it does not follow that fhe was an
idolater. Many perfons living in and near Judea were
worfhippers of the true God, though they did not in
all things conform to the cuftoms of the Jews, fo as to
become proper profelytes. Her Confidence in our Sa
viour's power was certainly equal to that of any Jew,
or any of his difciples, and that power was always con
fidered as the power of the God of the Jews-
By being vexed with a demon, I have often remarked,
we are to underftand being afflicted with fome of thofe
difeafes Which are ufoally afcribed to tbe influence of
demons, or evil fpirits, poffeffing men, and efpecially
difordering their underftandings, fuch as madnefs, lu
nacy, epilepfy, &x. &c. Such is the univerfal opinion
of the people in the Eaft to this day, and we are not to
wonder if the writers of the New Teftament, or our
Saviour himfelf, fliould have adopted the fame. The
power of God was not the lefs, but the more confpi
cuous when the perfon by whofe word a difeafe was
cured was ignorant of the nature of it.
23. Jefus giving this woman no anfwer, We fhall pre-
fcntly fee, was to try her faith and patience, how long
fhe would perfift in her importunity,notwithftanding his
feeming neglect of her. This, however, is not the on-

254 NOTES ON
ly cafe in Which Jefus remained filent, when he Was eX-
peded to fpeak ; and it is pofsible that, furrounded as
he probably was by a crowd, to one or other of whom
he might be giving attention, he might not be particu
larly ftruck with this woman's clamour.
2-t. As Jefus did finally relieve this woman, it is e-
vident either that what he faid was to be underftood
with fome allowance, or that he exceeded the ftrict
bounds of his commiffion, It is probable that, like
Bartimeus, fhe had been very troublefome to the at
tendants of Jefus by her loud cries, fo that they ear
neftly wifhed that he would difmifs her with fome an
fwer or other. For they did not requeft that he would
fatisfy her, but only send her away. But his anfwer
rather implies that, he underftood them to wifh that he
would relieve her, and to this he was not bound, efpe
cially as fhe was not of Jewifh extraction. He had,
however, cured the fervant of a Roman Centurion at
Capernaum, and therefore this was no new cafe. We
find alfo that, though the commiffion of Jefus was to
the Jews, he occafionally preached to the Samaritans.
All this would tend to leffen the prejudices of our
Lord's difciples againft perfons of other nations, and
prepare them to preach the gofpel to all the world with
out diftinction, at a proper time.
26. To appearance this language was highly of- .
fenfive, but it is poffible that notwithftanding the
words, there might be fomething in Jefus's manner of
delivering them, that was not abfolutely forbidding. It
was common with the Jews to fpeak of themfelves as
the children of God's family, and of other nations, as of

Sec. XLH. The FOUR EVANGELISTS, 255
of dogs belonging to it. This was, no doubt, well
known to this woman, and therefore would not be new,
or particularly offcnfive. Or Jefus might fpeak in fuch
a manner as to give no offence at all, or even in fuch a
manner as to reprove the Jews who were prefent for
ufing fuch language ; fo much depends upon the man
ner in which words are fpoken.
27. That there was nothing particularly offenfive in
Jefus ufing this language, may perhaps be inferred from
this woman not being offended at it. She was fo faf
from being difconragt'd with refpect to her requeft,
that fhe had the prefence of mind to avail herfelf of it,
and thence to plead fome right to the relief fhe requeft-
ed. For tho' the children had the bread, yet the dogs,
flie obferved, got fuch crumbs, or fragments, as the chil
dren had to fpare.
28. This cafe is very fimilar to that of our Lord's
curing the fervant of the Roman Centurion at Caperna
um, as he was at a diftance from both-the difeafed per
fons at the time of their cure, and as the faith of the
perfon's who applied to him was fo great, as to draw
from him a particular encomium. In thefe two inftan
ces of cures performed at a distance, it is evident that
there could be no artifice, or any thing preconcerted
with the perfons concerned.
Mark VII. 32. Thefetwo diforders neceffarily go
together. For when perfons are born deaf, they can
not in the ufual way be taught to speak.
There was a great variety for which we cannot dif
cover any reafon, in the methods in which our Lord
cured difeafes. In general, it was by merely pro-
nounc-

236 NOTES "ON
iiBg theicwe, sand even fometimes, as we have feen,
jvhen:the difeafed perfons were at a diftance fromhim,
fcutifornetimies he ufed particular applications, as if he
jwifhed it tobe underftood that the cure was effedted
4>y fome medical 'treatment, as when he made clay
With his fpittle, and with lit -anointed the eyes of the
man who was born blind. But tho' before :he was fuf-
•ficiently known this method of performing the cure
¦might have thatappearance, yet after fo many other
•cures anqueftibnably miraculous, it could have nofuxh
<effedt. S4- Ut is evident by our Lord's looking up, to heaven
on 'this occafion, and by his devout prayer before the
raifing of Lazarus, that he always fecretly httplored
the divine. affiftance, whenever he wrought any miracle,
and that he had fome impreffion upon his mind, which
intimated to him that his prayer was granted, hefore he
Ventured to pronounce a cure. Indeed he exprefsly
faid that of himself he could do nothing., and that the
Father who was in >&'«,. or acted by him, did those won
derful works. What little pretence,, then, have-any to
"fay -that Chrift affumed the power of God to himfelf ?
No man could give lefs ground for fuch an impious ac
cufation than he did.
37. The reafon of our Lord's enjoining fifenoe in
this particular cafe might be his near approach to Ca
pernaum, and the more populous part of the country of
Galilee, where he was already fo well known, that he
had on a former occafion been obliged to withdraw
himfelf from the multitudes that crowded after him. Matt.

Sec XLII- The FOUR EVANGELISTS. 257
Matt. XV. 30. The moft aftonifliing of all thefe
cures was that of thofe who are called maimed. For
there can be no doubt but that the word means perfons
who wanted fome limb, as aleg or anarm&c. and con
fequently the cure muft have been performed, by re-
ftoring to them, or-new -creating'-the'limb that was
wanting. We-have 'no particulars, ' hcw-iver, of any
cure of this kind,' no mention being made of any parti
cular limb that was wanting, and that Was -reftored in
any of the cafes.
31..Chriftians of later ages have inferred from the
miracles of Jefus that he Was God, performing them by
a power that was properly his oxvn. But we fee that
the perfons who faw thefe miracles drew no fuch infer
ence from them at the time. For on this Occafion we
fee that they glorified not Jefus, but the God.of Lrael,
whom they evidently fuppofed to have acted by him,juft
as they would have done in the cafe of any other pro
phet, who fliould have done the fame things. For they
readily conceived that the power was not that of any
man, but that of God. As Nicodemus obferved-, no man
Could do thofe miracles if God had not been with him.
On occafion of another of his miracles we read, that
the perfons who faw it -wondered that God had given
such power unto man, and therefore they concluded that
God had visited his people, meaning by the miffion of a-
nother prophet,and not by himfelf becoming incarnate,
being born, living and dying like a common man ; for
of this, no Jew had ever any idea. They never hear it
mentioned without abhorrence.
Vol.. III. R SEC-

z*8 NOTES ON

SECTION XUI.
Jesus feeds four thousand Persons, discourses about <r
Sign from Heaven, and cures a blind Man.
MatttXV. 32  39. XVI.l  12. Mark VUL
1  26. Luke XII. 54  57*

W,

E are ftill attending Jelus in the cir
cuit that he made through the northern parts of Gali
lee, in the territories of Philip the brother of Herod j
and it is fome what remarkable that we have here an ac
count of a repetition of the moft ftupendous miracle of
feeding a great number of perfons with a fmall quanti
ty of provifion, which is proof of a power equal to that
by which all things were firft created, and fhews that no
length of time is ncceflary to the work of creation. If
both thefe miracles had not been related by the fame
evangelifts,. and alfo been diftinctly referred to by
Jefus himfelf, the difference in the other circumftances
would hardly have led us to fuppofe that they had been
really different, efpecially as they were performed in
the fame part of the country. For this tranladtion ap
pears from the circumftances to have been in that part
of Galilee, which lies to the Eaft of the Sea of Tiberias,
and in the northern pait of it. Forit was immediate
ly upon his return from the coaft of Tyre: and Sidon 1
and after it he departed to the coaft of Magdala which is
in the fouthern part of that region. 3« On

Sec XLIIL The FOUR EVANGELISTS. is&
38< On this, as on former fimilar occafions, we dif
cover marks oi the feeling, companionate temper of Je
fus. This difplay of extraordinary power, did not pro
ceed from a principle of oftentation, but from humani
ty, befides his general object, of giving fufficient evi
dence of his divine miffion.
33. It is rather extraordinary that the difciples, who
knew what their mafter had done in thefe very circum
ftances, fhould put the fame queftion to him now, that
they did then. But it appears that they often did not
give fufficient attention to what he faid or did- He
complains of -their hardness of heart, on which a fuffici
ent impreffion had not been made, by thefe very mira
cles, as we fhall fee prefently. But they probably afked
the queftion very haftily, before they had given them
felves time to reflect at all, and in this cafe it is not
furprizing that any particular thought fhould be abfent
from the mind.
38- That the hiftory of this miracle is no invention
of the evangelift is fufficiently evident from the circum
ftances of it. For it is lefs in magnitude than the pre
ceding, the number of perfons fed being lefs, the
quantity of provifions greater, and yet what remained
was not fo much. Whereas had the ftory been the in
vention of the writers, they would hardly have related
a miracle of the fame kind with another preceding it,
without making fome advances upon it, fo that the lat
ter fliould have appeared the more-wonderful of the
two. XVI. 1. It is evident that tho' Jefus made no open
pretenfion to his being the Meffiah, the people in gen-
R 2 eral

JJ60 NOfEST6N
era! had entertained the idea that he 'might be the per
fon. The Pharifees ahd'chief'priefts certainly neither
wifhed nor believed hiin'to be the^Mefiuui ; and it was
"probably to undeceive the people that they here, as up
on anothferOctafion, demanded of him to fhew them
that sign from heaven which is hientioned in Daniel,
who fays that the son of man i'amtin thetlvuds of heaven.
"For as Jefus did hot make his1 firft appearance 'in "that
fplendidmarmer, 'they cdncluded'that'he riever would,
and' therefore they probably'ma&e -this propofal in a
fneeritigor"infulting*manrier,! here eiftled'temptitlghim.
3. Herd'riiir Lord enumerates the figns of fair arid
fjul weather in 'that country, with wliic'h every body
was well acquainted," ami therefore he juftly Waines
thefe wife Pharifees for giving'lefs attention to the figris
of fbttie thing much more irhpoTtaot, vifc. the approach
of the kingdom of God, for which they Were looking.
For as Jefus wrought fo many miracles, and "node had
been wrought, or pretended to be wrought, in that
country for-leveral centuries before' his' time, ami as few
er no perfons before John the' Baptift had ever affumed
the character of a prophet; without 'working miracles-,
they might naturally have concluded that there was
fomething very important, as well as very extraordina-t
ry in all this ; arid whether it denoted the 'fpeedy com
ing of the Meffiah or hot,' it was a proof that God had
agairi begun to fend prophets, and, as it is elfewhere
expreffed, was visiting his people; 'and no doubt for
fome great purpofe or other, which demanded their
particular attrition. MaTk

Sbc XLIII- The FQUR EVANGELISTS. 2«<,
4., Mark fays upon this occaJipn^hajMc sign hqd-
offin given, and according tp Majfithfiw, he faid, nothing
to explain the .fign, of the prophet Jonah. I?ut upon a^
former occafion he had, added- that, as Jonah zvas^thres
days and th-rqe, nighty (pr fi?me part of three days), in-jhe
betiy of thei. fish, fo he fhould be,. the fame, time, in th$r.
heart of the &art,h ; which was a pretty cl$ar intimation
that be fhould lie in the gr.a,\fe fo, long, and no. longer.
This, therefore, he made- %he teft of his being the Mef
fiah. For he gives the, Pharifees this fign inftead ; of
that which theyhad demanded ; and the, fign,, tha,t they
demanded was as a left of his being the Meffiah.
12. We. have here one of the many inftances. in
Which our Lord fpake figuratively and . enigmatically,
taking hints from, fenfible, objects.. The apoftjes proba-
bly imagined that when he bade them beware of the
leaven of the Pharifees and Sadducees when, they want
ed bread, he intended to intimate that they fhould not
buy any bread of them ; and they might not know
where to proeure any ; and he reproaches them fqrtheir
folicitude, pn that fubject, when they knew by experi
ence that he was able to fupply $ieir wants, and give
them bread without mqney.
Mark VIII, 12. There shall no sign be given.] £{
$o9rjG-STO!U An elliptical form of expreffion, equiva
lent to;an oath : As if he faid, As I speak the trutl\,no
sign shall be given, &c. Pearce.
Luke XII. 54, 55. Dr. Shaw fays that the wefter-
ly winds in the Holy Land are ftill generally attended
with rain, but that the eafterly winds are ufually dry.
See Earmer^s Observations, p. 329. Le Bruyn fays
R 3 ther«

ass NOTES of?
there was, when he was at Rama, a fouth eaft wind,
which, coming from the defert beyond Jordan, caufed
a great heat, and, that it continued fome days. See
Harmer's Observations, Vol. I. p. 61.
Mark VIII. a©. This is another inftance of Jefus;
curing a perfon with fome previous application, and al
fo in a more private manner than ufual, for which it is
not eafy to imagine any fufficient reafon. He could
hardly intend to make this man believe that he was cu
red without a miracle. It is evident, however, that he
did not chufe to work this miracle in the town of Be*
thfaida, the inhabitants of which he had reproached for
their unbelief. He would not honour them with what
they had defpifed, or with which they had not been
fufficiently impreffed. He even enjoined this man not
to fpeak of his cure in the town, and for any thing that
appears, he- did obferve the injunction that was laid
ppon him,
PARAPHRASE.
Matthew XVI. 9. Mark VIII. 16. How could
you imagine that I was talking to you about a flock of
bread for our ufe, and laying fo much ftrefs upon that
circumftance. Have you already forgot my late mira
cles of the multiplication of food, and do you not con
fider how eafy it muft be for me to fupply our wants
jui the fame manner upon any emergency ?

SEC-

Sm.^XLTV. The FOUR EVANGELISTS. 26S
SECTION XLIV.
Jesus begins to foretel his Sufferings.
Matt. XVI. 13  28 .Mark VIII. Sf  38. IX: I,

Luke IX. 18  27.

w.

E have attended Jefus through one
•xcurfion to the Northern parts of Galilee. We now
find him once more, and for the laft time, in thofe part*,
in the territory of Philip, and here we have a very re
markable converfation with his difciples about his cha
racter, whether he was the Meffiah or not. It is re
markable that this is the firft time that he difcourfed
with them on the fubjedt, tho' he had now preached
publicly near four months, and according to the com
mon opinion, between two and three years. This, in
the circumftances in which Jefus was, was a very deli
cate fubject, and therefore he entered upon it with
none but his difciples, probably the apoftles only were
prefent. Till this time he had left not only the Jews in
general, but even his own difciples, to infer who he was,
from his works, and his conduct, and had not thought
proper to make any exprefs declaration on the fub
jedt. „ ,_
13. This Ccesqrea Philippi was a town built, or much
enlarged by I'hilip, and called C&sarea, in honour of
the Roman emperor Auguftus Csefar ; but to diftiri*-
guifli it from the other Csefarea which had been built
by Herpd the great, it was called Caesarea Philippi.
R 4 There

S&r- NOTES; ON
There muft have been, no doubt, much fpeculation
among the Jews in general concerning. Jefus ; as he noj
only appeared tp be a prpphet, but one of an extraordi
nary kind, performing more miracles than any prcce-
dmgLprophet, stad after an .interyaL-of '.fome ..-hundred
years, in which there-had been- no pretenfions to mira
cles or prophecy.
It is evident that the phrafe Son of'Mart. here ufed
by Jeffas did not neceffarily mean- the Messiah, becaufe
he was then afking the difciples whom they took him
tobe; In Markand Luke it is ontywhomdo men say
> that'l ami and therefore fome hare thought that1 the ad-i
dition son oj man. in Matthew; being fuperfluous, was
not ufed 'by Jefus on this occafion. It is indeed not eafy
to fay why Jefus' fhould ufe this expreffion as he does.-
In the Old 'Teftament .the phrafe son of man, generally
fignifies nothing more than man. If that was the idea
here, it maybe thus paraphrafed,' " Whom do men-fay
"that I, who in other refpedts am evidently a man like
"themfelves, am ? How am Jdiftinguifhed frpm' other
"men J? But as the phrafe son of man is peculiarly
applied to the later prophets Ezekiel and Daniel, it may
fignify a man particularly diftinguiflied by God, as they
rwere, or a prophet; and then it may be paraphrafed. thus,
" As the people muft conclude that I am a prophet,
" what prophet, or what kind of prophet, do they fup-
" pofe me to be."
Perhaps it ought to be rendered Whom do men say
that lam P Do they suv I am the son oj man, i. e. the
JJrssiah? J.
14 Con.

Sec. XLIV. The FOUR EVANGELISTS. 263
14. Confidering the great refpedt that the people in
general had for John the Baptift, it is plain that Jefus
had nc. ver been announced by him to be the Meffiah.
For-then-they would have had no dauhton the fubject;
and leaft of all would they ever haye imagined that
John himfelf was the Meffiah. They who could not
(think that Jefus, was the Meffiah, on account of hismot
coming; in the clouds of heaven, might naturally ima
gine that he was fent before him,, and therefore . was
Elias-. The conjecture that Jefus might be Jeremiah is not
mentioned by Mark or Luke, but it is poffible that, as
fome Jews imagined that Jeremiah would appear in
the time of the Meffiah, to difcover the place of the ark
of the covenant, which had been in the temple of Solo
mon, but was not in that which was built afterwards,
they might think that he would rife from thei dead, and
appear together with Elias. It is remarkable that, a-
mong all thefe different opinions, the apoftles fliould
not obferve, that- fome thought Jefus to be. the Meffi -
ah, which it is evident that many did. But this- being
their own fecret opinion, or fond hope, and expecting
great advantages to themfelves from it, they might not
chufe to mention it, as it would declare their own am
bitious views.
We fee on this occafion how familiar to the Jews
was the idea of a refurrection. They did not think
that the fouls- of thofe prophets inhabited, the body of
Jefus, but thought him fo be the men themfelves rifen
firom the dead, 15 It

%66 NOTES ON
15. It is evident from this queftion that the difci
ples of Jefus had never been exprefsly informed, ei
ther by John the Baptift, or by Jefus, that he was the
Meffiah. For then it would have been altogether im
pertinent. This is a great confirmation of the opini
on advanced, and ably fupported by Mr. Palmer, that
John himfelf did not know that Jefus was the Meffiah,
but only that he was a greater prophet than himfelf.
1 7- This was not probably any proper revelation
from God to Peter. If it had, there would have been
no ground for fo particular a commendation as Jefus-
beftows upon him. But the opinion that he expreffed^
arofe from his own reflections. His mind being free
from thofe prejudices which led the Scribes and Pha
rifees, who were worldly minded men, to conclude
that Jefus could not be the Meffiah, Peter was not hin
dered by the fame appearances, viz. that of his not affu
ming kingly power, to form a truer judgment than they
did; ;
18. Gates of death.] Public affemblies and conful-
•"tations were held near the gates of cities ; fo that the
phrafe means that the wifdom and devices of thofe who
have the power of death fliall not prevail againft chrif
tianity, or, in other words, the religion cf Chrift fhall
never be extinct in the world; and certainly there is far
from being any profpect of its ever being fo.
19. 1 will give unto ihce the keys of the kingdom of
heaven, &c] The power of binding and hosing, may
fignify the power that devolved upon the apoftles of
making regulations refpcdting the chriftian church af
ter

Sec XLIV. The FOUR EVANGELISTS. 26ft
ter our Lord's afcenfion, or a power, which they exer-
cifed when affembled at Jerufalem on the fubjeft of
eating things forbidden by the law of Mofes. But
perhaps thefe words may not denote any power to be
exerted at the difcretion of i'eter, or the other apof
tles ; but only the power of God, or of the Gofpel that
was committed to them. God fays to Jeremiah, Ch. i.
10. See I have set thee this day over the nations; ta
root out, and pull down, and to destroy, and to throw
down ; to build and plant; when all that was meant was
that;God wpuld commiffion him from time to time to
foretel the fates of particular nations, and nothing at
all was left to his difcretion in the cafe. A like inter
pretation may ferve for John xx, 23. Whosesoever sins
you remit, &c.
A key was given to the fteward of a family, as an
emblem of his office.
20. Notwithftanding Jefus's acknowledgment thaj:
he was the Meffiah, he thought proper ftridlly to enjoin
his difciples not to make it public, that is, as his own
declaration. The reafon of this evidently was, that he
might not be brought under great and unneceffary dif
ficulties, both with refpect to the Jews and the Romans.
For in the opinion of both, it would have been confi
dered as the fame thing with making himfelf a king.
The apoftles, however, would naturally infer from it,
that at fome proper future time, he would appear as a
temporal prince, and in this opinion he chofe that they
fliould continue. They were not then prepared to un
derftand the doctrine of a Meffiah, who, tho' he might
fuffer, was npt alfo to reign like other princes.. 22 Ate*"

J.6.8. NOTES ;ON-,
22. AfteB the acknowledgment of Jefus thaj he was
the . Meffiah,, nothing could have appeared mpre (impro
bable than that he flipuld.be p»t to death; For. tho'
it is faid hi Daniel that the Meffiahiwas to be cut,off,
it; is plain- that no Jew had fo underftood it. However,
as Jefus faid that he fhould be raised again,, hisj being
put to death was not abfolutcly inconfiftent with his
beingakjng» But -the . apqftles did not fee, any reafon?
for his being put to death at.al'x.if* af^srth^hej.vKaa fo
foon to come to life again.
23, How different is the.' language, in, whi^h Te49S
fpeaks of Peter upon, his acknowledging him to be th§
Meffiah, and his expreffing an averfion to the, idsaof
his fuffering, tho' they both proceeded. from. a principle
of refpect to his matter. But it is evident, that when
Peter expreffed his averfion to the fufferings of; Jefus,
he had no idea of his being himfelf a fufferer in his
caufe, tho' on many occafions Jefus had fully apprized
all his difciples of the, neceffity of this, and of their be
ing/ prepared for it. He therefore, takes this occafion
of folemnly forewarning them of it again.
We fee here that by the word Satan, which is fy-
nonimous to Devil our Saviour did notmean'any great
invifible being, the rival of almighty God, which is the
idea that mankind generally have of the devil, but any
thing that was evil. For here he calls Peter himfelf
Satan , as before he had called Judas the: Devil, being
men under the influence of improper thoughtsor paf
lions. 26. Here our Lord urges the great importance of all
his followers being prepared to fuftl-r di he fhould do.
And

Sec XLIV. The FOUR EVANGELISTS. 269
Arid if His difciples' hatl not fhewn their faith in -his
thiffibn'by dying'for it^chpfcftiaiiity could ncvferhave
beferi e'ftabliiflied-mthe'woirld.- It has beeni»firitiy faid
that " thehlood of the'martyrs'was;#te sfefcd'otfbthe
«« church." Tofecurea'fiitore imiriortal ?Wfe^e ought
notto'hefitate,- if We be called 'to it,'to give up the ;pre>-
ftrt-t trafifitOry 'life, '*
That the Word in the original fhdhld be '^irdferea
life and riot Soul is 'evident irorii its being the "very
fame that is ufed in the preceding "Verfe,' where it is fo
rendered, whosoever xvill save his life shall' lose it. IfJthe
word fignified sow/ as a thing diftinct from the ^bbdy, it
ought to have been rendered^ whosoever will'save-his soul
shall lo'Se it, 'It is plain therefore that by life Jefus here
meant not mere' existence, for the wickefd-fhall exl ft af
ter the refurrection as Well as the rightebus, but an
endlefs ahd happy life ; and therefore 'when upon a-
riother occafion he fays, that God can destroy both the
body dud the soul, 6r the fife' of the ;bddy,' "l 'hell, he
meant that he could fubject hiin to' a "second death or
make him miferable in a future ftate.
28. It is plain from this paffage, that Jefus had no
idea of his coining in glory, or in his kingdom, except
to raife the dead and judge the world; and therefore it
is probable that at this time he himfelf expedled that
this glorious event would take place fooner than it has
appeared to do. fhe deftrudtion of Jerufalem did hapj
pen in that generation, as he himfelf diftin&Iy foretold,
¦which fufficiently proves that he was a true prophet, but
•he might think his coming in glory would be prefently after

270 NOTES ON
after that event, and this might lead the apoftles ano?
the early chriftians in general to expect the near ap
proach of the fecond coming of Chrift. This miftake
might be wifely permitted- in the courfe of divine provi
dence, as the minds of the primitive chriftians might
have been too much ft aggered at the idea of the very
great distance of that important event, the certainty of
which was all that Jefus himfelf had been informed of,
for as to the time of it he exprefsly faid that it was not
known to himfelf but to the Father only ; fo that on
this fubjedt it is evident that he had been left to his
own conjectures, and how ftrongly foever he might
have expreffed his opinion on the fubjedt, he had fuffici
ently apprized his difciples that it could be no other
than his private opinion, and not any thing that he was
authorized by God to declare, as from him.
Mark VIII. 38. Adulterous generation.] It does
not neceffarily follow from this expreffion, that the Jews
were particularly guilty of adultery, though in this lit
eral fenfe the cenfure would be abundantly juftified by
Jofephus's account of the morals of the Jews in his
time ; but the Jewifh nation being figuratively repre
fented by the antient prophets a£ in a marriage contract
with God, every fin, was, inthe fame figurative ftyle, a
breach of that contract.
Ibid, whosoever shall be ashamed of me, &c] I would
recommend this aweful warning to the particular con
fideration of chriftians in this age, in which fo many
perfons of eminence in the world, and efpecially in li
terature and philofophy, are fceptics and unbelievers, and

Sec. XLIV. The FOUR EVANGELISTS, 2*1 ,
and in which, therefore, the temptation to be afhamed
of the chriftian name is, in fome circumftances, pecu
liarly ftrong. In this fituation it is highly criminal to
deny, or conceal our real belief of chriftianity, or what
ever we confider as belonging to it. And thankful we
ought to be that this is the greateft part of the perfecu
tion that we have at this day to expect. Our anceftors
had much greater trials-
PARAPHRASE.
Matthew XVI. 17. This conviction of my being
the Meffiah comes from a better principle than the
generality of the Jews are influenced by, and muft have
arifen from an upright unprejudiced mind, which comes
from God the giver of every good and every perfect
gift. 18. 1 have furnamed thee Peter, which fignifies
a rock, and, in allufion to it, I now affure thee, that up
on this rock, upon thy teftimony and apoftlefhip, toge
ther with that of thy brethren, I will build a church, a-
gainft which no devices of men fhall prevail, bat it fliall
continue till the end of time. 19- As my principal
fteward, I will now entruft thee with the keys' of my
houfe- At my departure there wfll be delegated to you
the commiffion under which I now act, fo that all fu
ture revelations refpecting doctrine, or difeipline, in
my church fliall proceed from your authority, and an
appeal fo you fliall be final*
SEC-

2*2 NOTES ON

SECTION XLV.
-iFAe /Transfiguration, the Cure of the Denioniac, arid
the Payment of the Tribute.
Matt. XVlI. 1  27. Mark IX. 2  -32. Luke
IX. 28-— 45. XVII. 5, 6.
W v v E are now corne to an event in the hif
tory of Jefus, of a very extraordinary and fingular kind.
But his .character and fituation were fingular, and no
dbubt required it. It is what is called his iransfioUra-
tion, probably a kind of fpecimen of his future glorious
appearance, when he fhould come in his kingdom. That
he-^vas fometimes much affected with the profpedt of
his approaching fufferings, appears from many circum
ftances ; and his apoftles, we have lately feen, were
greatly ftaggered at the idea of them. This exhibition
therefore i might be neceffary to ftrengthen their faith,
and his own too.
1. i. e. .fix days from the difcourfe concerning his
fufferings, which had no doubt been the fubject of their
thoughts aDd converfation inthe meantime.
This is the fecond time that Jefus diftinguifhed
thefe three perfons, by making choice of them to be
prefent, when the other apoftles were not admitted to
attend him. But, it is evident that whatever might be
the reafon why he chofe no more attendants at thefe
times, it was not on account of any secrets that he com
municated to them, which would give them any advan-
' tage

Sec. XLV. The FOUR EVANGELISTS.- are
tage over others. For it does riit appear thit they
harl aiy mire ^uovled-j^ or powjr thai the ret of the
apoftles. And tho' upon this occasion thefe three wfre
enjoinedfecr-ecywithrefpiibtowh.it thev hsard and
faw, it wasouly to continue till his refurre5lion. Three
were quite faftkient as witneffes of the fiiCt, and P-'ter,
who was prefent, has himfe'f recorded it, 2 Peter, i, 16,
&c. For we have not follow :d cunningly devised fiblss,
when we made kniwn uatoyou the power and C3<n:ng of
the Lord Jesus Christ, but were eye witnesses of his ma
jesty. For he received from God the Father honour and glo
ry ,zuhenthrre ca ne suc'ia vsiee to him fro it the excellent
glory, this is my bvloved Sin, in whom I am well plea-ied.
. And this voice which came from heaven we heard, whin
vie were with him in the holy mount. 1 1 is e videm from
this account that Peter confid^i-eJ the transfiguration
as a reprefentation of what Jefus wouldhe in his glo
rified ftate,
3. Luke adds, that these also appeared in ghrti
and that tlu-ir difcourfe was about the decease which
Jesus should accomplish at Jerusalem, encouraging him
no doubt to bear his fufferings, by g:ving him, in their
own perfons, a proof of the reality, and likewife of the
kind ot future life which they themfelves enjoyed. As
Mofes and Elias appeared in glory, as well as Jefus,
there was nothing in this fcene that fhews Chrift to
have been more than man. Perhaps it was a fplendour
reflected from fuch a bright cloud as had been in form
er times the fymbol of the divine prefence, in confe
quence of which Mofes at one time appeared fo refplen-
dent that the people could not bear to look upon him.
voi,. hi. s if

M* • NOTES ON
If this was the cafe the three apoftle3 would have the
fame appearance with Jefus, and thefe two prophets.
This, I think, was probably the cafe. Whatever this
glory was, Peter fays' that Jefus received it from God
the Father, as he did every other power by which he was
distinguifhed. 4. Mark adds, For he knew not what to say, for they
were sore afraid. As Mark was the companion of
Peter, and is faid to have had his accounts from him,
this was probably a circumftance communicated to him
by "this apoftle. And no doubt all the three would at
firft be greatly affected and overpowered by fuch an
appearance as this. The fight of two men, and men
fo extraordinary as thefe, raifed from the dead, with or
without thefe peculiar circumftances, would be more
than many perfons would be able to fupport.
This cloud was fimilar to that which had been the
token of the divine prefence from the time of Mofes;
and it is fo mentioned in the Old Teftament, that it
could not but have been well underftood by the apof
tles. On feveral occafions an articulate voice, as from
God, had been heard, proceeding from fuch a cloud.
This isthe fecond time that Jefus had been honoured
by this atteftation of his being the beloved Son of God
and by a voice from heaven;the former time being at his
baptifm, probably in the prefence of a great number of
perfons. 7. With this voice from heaven it is evident that
this extraordinary fcene clofed. Luke fays that the
voice came as Mofes and Elias departed from Jefus
and after they had been heavy with sleep, exhaufted no'
doubt

Sec.XLV. The FOUR EV\NGELIST3 tfS
doubt by the great attention which thsy had given to
what thsy had feen and heard, which feems to have
been of long continuance. For it does not appear that
they made any unneceffiry ft ty n;n:i the 'mou.it, and
they did not come down from it till the dext dry. In
deed the idea of making three tents for the conveniency
of Jefus, M >ft-s, and Elias, would hardly h.ive occui-ed
to Peter in a fcene of fliort continuance, but would na
turally enough, after paling the whole n-ght on the top
of a mountain, even fuppofing them to have felt no in
convenience from that circumftance.
9. Had the apoftles reported what they had feen, it
Would have been fuch a proof of Jefus being the Mjf-
fiah, as would hive been attenJed with much incon-
venience ; and that thefe three apoftles confi.Iered that
appearance in that light is evident from their immedi
ately queftioniig him concerning Elias, who was to
make his appearance before the Msffi.ih.
Mark adds, that they kept this saying among them
selves, questioning one another -,¦ what the rising from the
dead should mean ; plainly not underftanding Jefus in a
literal fenfe, which would have implied his fullering a
literal death, of which it is evident that notwithftanding
what Jefus had faid on that fubject, they did not enter
tain an idea. For prtfently after this, we find two of
thofe who were preftnt, James and John, petitioning to
fit on his right hand, and on his left, in his kingdom,
taking it no doubt to be a proper earthly kingdom, very
foon to be fet up.
10. It is evident that the apoftles did not confider
S 3 this

S?6 NOTES ON
this appearance of Elias on the mount, as that which
was to precede the appearance of the Meffiah .
11. Restore all things ;] i. e, put them into order
for the coming of the Meffiah..
It is fomething. remarkable that both Mofes and
Elijah had, like Jefus, fafted forty days, the one when
he gave the law to the Ifraelites, and the other when he
attempted to recover them to a due regard to their
law, after a time of great degeneracy. It is obfervahle
alfo that Elijah had been tranflated to heaven without
dying, and if it be faid of Mofes that, he died in the
mount, to which God called him, yet he went up in per
fect health, and vigour, nobody was' permitted to ac
company him, and his place of burial, could never be
found. It is, therefore, not improbable that he never
properly died, but was tranflated alfo. Since, however,
.he was with Jefus on the mount of transfiguration, in
company with Elijah, we may prefume that they were
in the fame ftate, and confequently that Mo.fe.Sj as well
as Enoch and Elijah, are now living with Chrift., Whe
ther thefe be all his attendants of the human race,
where they are, or how they are employed, we cannot
tell, and it concerns us not to know. All his faithful
difciples and followers will receive the joyful fum
mons to attend him at a proper time..
13. It is clear that before this time the difciples of
Jefus had no knowledge of John the baptift being Elias,
and John himfelf did not know it. For when he was
folemnly afked it by a deputation from the Scribes
and Pharifees from Jerufalem, he denied that he was
the Meffiah or Elias. Perhaps Jefus himfelf, without having

Sec XLV. The FOUR EVANGELISTS. 277
having had any divine illumination on the fubjedt, might
have concluded that John was Elias, from himfelf be
ing the Meffiah ; and there are who think that Elijah
in perfon will make his appearance before that geat and
terrible day of the Lord, which is yet to come, and to
precede thofe glorious times, which are the fubject of
fo many prophecies Of Ifaiah and others. But con*
corning this,. and many other things relating to future
times, we are, and no doubt wifely, left in the dark. As
the primitive chriftians however were warned by Jefus
and the apoftles of the approach of the time of diftrefs
that was before them, it behoves us alfo to have an eye
to the figns of the times, and if Daniel be a true prophet
of which none here I prefume entertain any doubt, the
times which are to precede the reftoration of the Jews
to their own country and which will probably be attend
ed with the fall of the Papal and Turkifh powers, will
be exceedingly calamitous,
Dan, XlL 1. And there fliall be a time of trouble
fuch as there never was fince there was a nation, even
to that fame time, a;.d at that time thy people fliall be
delivered, Happy are they who believing in God and
doing his will are prepared for all events.
While Jefus was upon the mount, on which he was
transfigured, accompanied by Feter, James and John,
we find the other apoftles much embarraffed about the
cure of a demoniac, and alfo in altercation with the
Scribes and Pharifees, from which his prefence happily
relieved them.
14. Mark adds other circumftances which throw
light on this part of the hiftory, and ferve to explain the
S 3 account

£F8 NOTES ON
account of Matthew. He fays, Ch. ix 15, And straight
way all the people, when they beheld him, were greatly
amazed, and running to htm, saluted him, and he asked
the Scribes, why question ye with them P What could
be the caufe of the people's amazement does not appear.
But as Jefus had probably fpent a whole day and night
on the mountain, abfent from the greater number ot
his apofUes, their furprize might be at this unufual cir
cumftance; and as he was always performing benevo
lent actions, they would naturally rejoice to fee him
aijain, after their difappointment in not feeing him
fooner. The altercation of the Scribes and fharifuea
with the difciples might have been occafioned by their
failing to relieve the demoniac who had been brought
to them, but of the nature of the difpute we are not in
formed. 15 From ihefe circumftances it is moft probable that
the difeafe with which this youth was afflicted, was the
epiltpsy, which together with othei frightful and incu
rable diforders, were by the Jews and others of that
age, afcribed to the influence of evil fpirits.
16. Perhaps the disciples had proceeded to this im
portant work without due humility and reverence, com-
mandinp, the cure in animper'ous manner,as oftentatious
oi their power ; and efpecially without waiting for that
peculiar impulfe, which was an indication of the power
of God accompanying them.
27. The terms unbelieving and perverse, being
our L< rd's defcription of ihe Pharifees and Scribes ;
ii is probable tln.i thefe words were not addreffed to
his difciples, but io thofe who had been difputing wi'h
them.

Sec XLV- The FOUR EVANGELISTS. 379
them. Perhaps as thefe apoftles had not been able to
cure this child, thefp Pharifees had queftioned the pow
er of Jefus himfelf, whofe name had no doubt been
made ufe of, in order to perform the cure. It is not
at all probable that Jefus addreffed this language to the
father of the child, who had from the firft behaved with
humility, and propriety, efpecially in his anfwers to the
queftions that Jefus put to him on the fubject, as we
have the account in Mark Ch. ix, 20 — 24. It is clear
from thefe particulars that there was no perverfeneft
or obftinacy in the father, who had, no doubt, brought
his afflicted child with hopes of relief from the power
of Jefus, and who alfo prayed that if his own faith was
not fufficient to entitle him to the benefit, Jefus would
increafe it,without,perhaps, having any diftinct idea^how
that was to be done. But his faith would no doubt be in-
creafed by Jefus encouraging him.
18. This is a diforder that is never cured except by
a treatment of fome continuance, and fuch forts of the
epilepfy as thefe are very apt to return after a feeming
cure. But of this child fo dreadfully afflicted in this
manrier, it is faid that he was completely cured, by
which is implied that there was no return of thefe fits.
20- i. e. The fmalleft quantity of this faith would
enable them to do the greateft things. But they had
proceeded to this miracle without waiting for the di
vine impulfe, which produced this faith.
21. This verfe is omitted in fome MSS. and in
the Eihiopic verfion. W.
This kind, not of daemons, but of faith (for that
is the fubject he is fpeaking of, and blaming the difci-
S 4 pies

280 NOTES ON
pies. for wanting it) goeth not out, i. e, exerteth not it-
fclfin foch miraculous operations but by prayer and
fasting, i. e the eXjercife of f rvent devotion. •'.
In fact, however, Vt comes to the fame thing, whe
ther we fay that fuch diteui.es cannot be cured but by
previous prayer and faft.ng, or that tht faith neceffary
to their miraculous cure cannot be . xerted without the
fame preparation.
22. Whether this kind refers to the demon, or to the
faith, by which the demons are expelled, the fenfe is
ultimately the fame. So important a gift as this of heal
ing thpfe difeafes, would not be imparted without pray
er ; and it is evident, as 1 have obferved before, that
praver, at leaft mental, always preceded the working
of miracles by Jefus himfelf. We may eafily conceive
that it would have been highly improper that a power
of working miracles of any kind Ihould be fo imparted
to any man, as to he at his arbitrary dsfpofal, fo that he
m.ght have esercifed it whenever he pleafed.
23. This is the fecond time that we have had an ac
count of Jefus diftir.dlly foretelling his fufferings,1 dtath
and refurredlion ; but ftill ne find that the apoftles did
rot underftand him in the literal fenfe of his words.
For Mark fays Ch. ix, 32, But they understood not that
saving, and were afraid to auk him. Probably they im
agined that fome great misfortune would befal him
but from which he would foon recover, fo as ftill to ap
pear in the character of a kii^g.
2 k By the law of Mofes every perfon was to pay
half a fhekel annually, to defray the expences of the
temple

Sec XLV- The FOUR EVANGELISTS. 281
temple fervice, and the fhekel was four Drachmas, each
about eight pence of our n oney.
26. This tribute was paid, as it were to God, and
thertfore Jefus claiming to be the fon of God, might,
according to ths reafoning, have been exempted.
27 '¦ This miracle is of the fame nature with that of
changing water into wine, walking upon the fea, ar.d
fluffing the tempeft. Itfnewedthe perfect knowledge
that Jefus had of events, and the powers that were giv
en him over the laws of nature. For certainly no
man, without fupernatural communication, could have
foretold that any particular fith, that fliould happen to
be caught at any particular time, fhould have a piece
of money, and particularly a piece of a certain value,
in its ftomach. It may be thought from Jefos working
tl is miracle, that his wants were not abundantly fup-
plied at this particular time. But there are other cir
cumftances that I have mentioned, which fhew that our
Lord's apoftles were not perfons in a very low and def-
titute condition, but were pcfftff.d of fome property ;
fo that ihe raifing ©f fo fmall a fum as this could not
have been any difficulty to him. Jefus himfelf proba
bly carried no money, and Peter, who might be then a-
lone with Jefus, might not happen to have any; and a
miracle of this kind' was calculated to confirm the faith
of Peter and the other apoftles in his divine miffion,
by fhewing that they had nothing to dread while they
continued attached to him. As he had fupplied them
with provisions, fo he could fupply them with tvery
thing eife that they fliould want. They might there
fore conclude that if they were left deftitute of any
thing

282 NOTES ON
thing, it was becaufe it was proper for them to be m
thofe eircumftances, and that the caufe of the gofpel re
quired it ; and that it was ho proof of a want of power
or affection in their mafter ; for as God gave all things
freely to him, fo he would to them. As God had
fent him into the world, fo he fent them into the world,
and the glory which God gave to him, he gave to them;
Here the word offend probably fignifies the fame
that it ufually does in our language, viz. to give occa
fion to perfons to take offence at us, or to be difpleaf-
ed and cavil at our conduct,
Mark IX. 12. And that, as it is written, &c] This
rendering, fays Pearce, is agreable to the Alexandri
an and other MSS. and makes a better fenfe. Or the
claufes of this verfe may be tranfpofed and read as fol
lows, Elias is come' as it is written oj him, and they have
done unto him whatsoever they listed.
13. The claufe as it is written of him, ought proba
bly to follow the mention of Elias being come ; his com-
ing only, and not any thing that would be done to him,
being foretold by the prophets. C.
Luke IX. 02, Heavy with steep.] Probably thrir
fenfes were overpowered with a kind of stupor, refem-
bling fleep, but were not really afleep, but capable of
giving attention to what paffed before them. Matthew
and Mark fay nothing of this heavinefs. Dr. Benfon
Would tranflatc the paffage as follows ; But Peter and
they that were with him, xuere heavy xviih deep ; yet con
tinuing awake, they saw his glory, &c- Life of Chrift,
p. 318. Luke

Sec XLVI. The FOUR EVANGELISTS. 285
Luke XVII. 6. The sycamore,] Dr. Shaw fays.
Travels, p. 435, is one of the common timber trees of
the Holy Land, and from having a larger and more ex
tenfive root than moft other trees, it is> alluded to as the
moft difficult to be rooted up.
PARAPHRASE.
Matthew XVI. 26. If it be cuftomary for princes
to take tribute of ftrangers, and not of their own chil
dren, this tax, which is exprefsly levied for the peculiar
fervice of the temple, or the houfe of God, ought not
to be levied on the Son of God. 1 ought, therefore,
to be exempted from paying it, but I fliall not infift up
on thisprivikge;

SECTION XLVI.
Jesus discourses with his Dhciples concerning Humi
lity and Forgtveness.
Matt XVIII- 1  35. Mark IX. 33  48. Luke
IX. 46  48. XVII. 1  4. IX. 49,50.

I

-T is fomething remarkable that at the very
time when Jefus was informing his apoftles of his fuf
ferings and death, they fliould ftill imagine that he
would be a temporal prince ; and as fuch princes muft
have officers, perfons of high rank and power about
them, they fliould be difputing among themfelves who
fhould fill them. But we are told that plainly as he
fpoke

S84 NOTES ON
fpoke to them on the fubjedt, they really did not under
ftand him in the literal fenfe of his words ; imagining
probably that as he was ufed to fpeak in parables, and
make ufe of ftrong figures of fpeech, he had fome figu
rative meaning in what he faid on this fubjea. And as
he fpoke of his resurrection as foon to follow his death,
they might imagine that whatever were the difficulties
through which he was to pafs in the way to his advance
ment, which difficulties might be fignified oy his death,
he would foon furmount them all. And as he fpeaks
of thefe fufferings as near at hand, they would of courfe
conclude that his advancement to power, which was
foon to follow them, was at hand alfo. Confequently
the very difcourfe which might feem calculated to low
er their expectations, and lead them to think of suffer*
ing with their mafter, would naturally enough lead
them to think of reigning with him, and that in this
world. For the Jews had no idea of their [Meffiah
having any other kingdom than fuch as David's, whofe
defcendant he was to be.
1. Matthew here reprtfents the difcourfe as begun
by the difciples; whereas Mark and Luke fay that it
was begun by Jefus, who, knowing what they had been
faying among|themfdves, fpoke to their fentiments and
inward feelings. Ihe account of Matthew is moft pro-
bable, becaufe he was prefent, and the mifapprehenfion
of the other evangelifts is of no confequence.
4. i. e. " Except you diveft yourfelves of the am-
¦«' bilious views which yon now entertain, and of the en-
" vy andjealoufy of one ar.ctlrcr, which has oci-afnned ' this

Sec XLVI. The FOUR EVANGELISTS. 285
" this altercation, and become as free from every thing
*' of the kind as a child, fo far will ycu be from ad.vancc-
" ment in the kingdom of heaven, that you, will not be
" permitted to enter into it, or to fhare in any of the
" bleffings of it. In anfwer to your queftion, I muft
" therefore inform you that the greateft in my k,ing-
" dom is he whofe temper and difpofition fliall ap-
" proach the neareft to this child, which I now fetbe-
" fore yon."
6. jefus having reprefented the difpofition of his
followers as refemb'ing that of little children, and com
paring his difciples to children liable to receive harm,
but incapable of mflidting it,forwarns men of the.confe-
qnence of their behaviour to them. For, as he ob-
ferves upon another occafion, whatever fhall be done to
them, he will confider as done; to himfelf.
Since the phrafe to receive and to offend are here
oppofedto each other, it is probable that tho' in general
the phrafe to offend means to be the occafion of a fall to
another, it fometimes fignifies doing them an injury of
any other kind, as it feems to do when our Lord fays,
lest xve offend them, i. e. the Jewifli rulers, viz, hurt
their prejudices, and thereby give them occafion to be
offended at us, and cavil at us.
9. Offend thee ;] i. e. be the occafion of fin to thee.
What our Lord was led to fay on the fubject of of
fences, from having fpoken of offending one of his weak
and child-like difciples, is fimilar to what he obferved
in his fermon on the mount. The meaning of it is,
that let any thing we have be ever fo dear to us, it is
better to part with it, than that it fliould be the occa fion

286 NOTES ON
fion of fin in us, becaufe the gain or a-lvanragr we cnA
rec«ivefrom it is only temporary, whereas the ioi's and
disadvantage is eternal.
10. Their angels do ahvays behold tht: face of my
Father rvho is in heaven ] i e. G>d takes et'peci il cars
of them, tbe Jews probably im-.i\rinii'g that p>r:icu! ,tr
perfons had their guardian angels. Seeing the fiecbf
God reprefents, according to the cuftom of the Ivu't, a
ftate of peculiar honour and fivour, fuch as the princi
pal officers of a court have with a fovereign prince.
Here Jefus reverts to the fubject of the meek and
humble appearance of his difciples.
li. this fubjedt is not the fame with that with
which it is connedled, but fim'tlar to it. Je'us having
reprefented his difciples as weak and helplefs, expofed
to injuries, nowconfiders them as perfo is who had been
given up for lost, and as of no account whatever, till
they were recovered to virtue and happinefs by hi» doc
trine. I4, The meaning of this beautiful parable cannot
be that the Supreme Being has more fatisfadtion, as we
may fay, in the recovery of one perfon from vice and
wickednefs, than in the peifevering of many in a ftate
of virtue. The conclufion does not exprefs fo much as
this, but only that it is not his will that any fliould per-
ifli. It is true however that when any part of our pro
perty is loft, we naturally give more attention to il, than
to that which we apprehend to be fafe, and therefore
the recovery of it gives us mure fenfible pleafure than
our enjoyment of what has never been loft. And as
we cannot conceive of God, but as of a being who feels
as we

Sec XLVI. The FOUR EVANGELIS FS. 2sr
we do, fuch human fentiments are here transferred to
God, tho' ftridlly fpeaking they can have no place
in him, becaufe he, knowing all things, and feeing the
end from the beginning, cannot confider any thing as
lost that is ever recovered.
15. Jefus having difcourfed concerning offences and
of peifons being loft to virtue and recovered again, now
fpeaks of fuch offences as men are apt to give one ano
ther, and of proper conduct on fuch occafions, in which
he recommended the greateft prudence and forbear
ance, joined to the moft unfeigned love to our brother,
and the moft perfevering attempts to recover him to a
fenfe of his duty.
17. If he neglect to liear thee, &c] The fenfe that
I have given to thefe words in the paraphrafe, refpedt-
ing the power that would devolve upon the officers of
the chriftian church after the afcenfion of Chrift, can
not, 1 think, be extended beyond the apoftles, except in
a fenfe that reduces the meaning to almoft nothing,
much below what we cannot but funpofe the emphati-
cal words in which it is expreffed were intended to con
vey. In this chapter we have fomething like a continued
and connected difcourfe of Jefus, addreffed to the
twelve, fince the whole may be faid to relate to the doc
trine of offences. But as the different articles under this
general fubject relate to offences in different fenfes of
the word, and the contiguous parts of the difcourfe
have little relation to each other, I think it probable that,
upon this occafion, as well as with refpect to the fermon
on the mount, and that which relates to the miffion of
the

288 NOTES ON.
the twelve, the evangelift has brought together what
ever Jefus had faid, upon this fubjedt at different times,
tho' there is nothing improbable in fuppofing that he
might have delivered the whole at once. The evanga-
lifts were not folicitous about the exa t order of their
narratives, and as they wrote a long time after ihe tranf-
actians, it is probable that they did not exadtly remem
ber in what order and place their m-ifter had delivered
particular inftructions and parables, tho' ihey could not
forget the inftructions and parables themfelves. What
we are now entering upon relates to the doctrine of for
giveness of injuries, which has a connection wit.i that
concerning offences treated of brfore.
21. I he mention of Peter coming to Jefus in this
place looks as if they had not been a connected dif
courfe, and as if Peter might have been abfent when
the preceding part ofit was delivered. But as it was
the cuftom of Jefus, as well as of the Jews in general
, to fit when he taught, probably on a raifed feat, and
his hearers, where it was convenient, might fit alfo
afterthe oriental manner, on the ground, Peter might
rife and approach to Jefus, in order to afk this quef
tion. There is fomething particular in Peter's pitching
upon the number seven, but it is thought to have arifen
from the decifion of the Jewifh Rabbis, fome of which
were founded on nothing but the literal interpretation
of paffages of Scripture. Thus becaufe it is faid in
the prophet Amos Chap.. L, 3. for three transgressions
and for four I will not turn away my wrath, fome of
them faid that three offences would be forgiven but
not

Sec. XLVI. The FOUR EVANGELISTS, 2S»v
not afbtirth ; and fo others' probably putting the three;
and four together, might be of opinion that God would!
forgive seven times, ands therefore that. men. ought to
do fo too For it feems to; have been tai-en* for grant
ed, that the divine proceedings ins this cafe, waaia* pro
per pattern for oursi
22. this reply of Jefus fhews that; it is> abfurd to>
have refoect to any particular numberB, bwt only tonnes
nature of the cafe, and that true repentance was always
entitled- fo forgivenefs, tho' the offence fliould have
been repeated ever fo often. But then' it muft be ac
knowledged that the frequent repetition of an offence
is no argument of a fincere repentance. To illuftrate
the doctrine of forgivenefs, to fhew the great extent,
and withal the natural and neceffary limitations of it^
Jefus proceeds to relate the following, very inftructive
parable. 35. We learn front* this parable, in the firft place,
that forgivenefj, on the part of God, is properly and
abfolutcly free. The fervant acknowledges his debt,
and promifes payment, but his mafter feeing his good
intentions and inability, had companion upon him, and
forgave him the debt- Thus you fee there was no inter*.
Terence on the part of any perfon, none to be furety for
the debtor, to make the payment for him. How ab
furd then, and how unworthy of the Divine Being, is
the popular doctrine of atonement, which fuppofes- tha$
God pardons no fin till a complete fatisfadtion is made
to his juftice by Chrift, who takes upon himfelf the
punifliment of every fuch fin. Sure this could not
Voi. III. T properly

390 NOTES ON
properly be called forgiveness. Is a debt ever faid to»
be forgiven, when another pays it for the debtor ?
Befides, this parable goes upon the idea that we
ought to imitate the conduct- of the Divine Being, in
forgiving others, as he forgives us. For with this ad
monition the parable clofes, So likewise shall my heaven
ly Father do unto you, if ye from your hearts forgive
not every one his brother their trespasses. But if We were
to imitate the divine conduct, as reprefented in the
doctrine of atonement, we ought never to forgive till
our juftice, or vengeance, be fatisfied; if not by the
offender himfelf, by fome other for him. But what
would the common fenfe of mankind fay to fuch con
duct as this ? Would they not declare it to be cruel
and inhuman, and that fuch men were utter ftrangers
to forgivenefs or mercy. Far, therefore, be this con
duct from the ever bleffed God. According to the uni
form doctrine of the Scriptures, and all the parables of
our Saviour, which defcribe his charadler, as that oT
the father and the prodigal fon^ as well as that of this
creditor, God forgivesfireely in the proper fenfe of the
word, requiring.no fatisfadtion befides repentance and
amendment. 1 1 is remarkable that this doctrine of atonement was
not, like that of the Trinity, ftarted in an eariv period,
and compleated in the fpace of about four, hundred
years. For it was unknown in its full extent till after
the reformation, when it was advanced in oppofition to
the Popifh doctrine of merit, which was made the foun
dation of indulgences.
The

•See. XLVI. The FOUR EVANGELISTS. 291
The fecond thing that we learn from this parable is
that the pardon of fin is always conditional. Tho' this
debtor is faid to have been forgiven, and his debt to
have been difcharged; yet, on the difcovery of his inhu
manity, and unrelenting temper towards his fellow fer
vant, he is charged with it again. In like manner God's
final treatment of us will depend upon the temper and
difpofition that we fhew, not at any particular time, but
to the clofe of our lives ; and no particular fin is ever
fully pardoned till the general tenor of a man's conduct
Ihall fhow that he is deferving of the divine favour.
Mark IX. 38. Casting out Jatmons in thy name.]
Thofe might be fuch perfons as acted the fame part
with the fons of ScaeVa, mentioned Acts xix. 13.
and God might permit their adjurations in the name of
Jefus to take effect for the prefent, but not when they
were ufed in direct oppofition to the apoftles- But it
is poffible that thefe Jews were only attempting, but
without fuccefs, to call out daemons in the name of
Jefus. 40. It feems to be taken for granted in this place,
that daemons were call out by thofe who were not the
profeffed difciples of Chrift, on merely ufing his name;
and yet as the apoftles themfelves could not always do
this, we can hardly fuppofe it to have been the cafe.
It is more probable that thefe people, who, like their
countrymen, and other perfons of that age, had great
faith in charms, or the power of certain words, pronoun
ced in a certain manner, imagined that by ufing the
name of Jesus in their invocations, they could terrify
and expel thofe dsemons ; and the remark of Jefus is
T 2 equally

292 NOTES ON
equally juft, whether the cure was actually performed
or not. For perfons attempting only to perform cures
in the name of Jefus, muft acknowledge fome refpeclt
for him, and therefore would not lightly speak evil of
him ; fo that whatever they meant, they really did him
honour. 41. There feems to be little real connection be»
tween this obfervation and the preceding one, tho'' it is
joined to it by the particle for, as if it was the reafon of
what wa3 advanced before. Probably the evangelift
recollecting this faying of Jefus, after having written his
gofpel, and not knowing whereto introduce'it better,
placed it here: The evangelifts were not writers by
profeffion, and therefore may well be fuppofed to have
found themfelves in fituations like this, withont know
ing how to do better, and as nothing material depend
ed upon mere exactnefs of arrangement, they would
not be folicitous about it.
Niehbuhr fays that among the public buildings at
Cairo, there are houfes where they daily give water to
all ftrangers who defire it.
43, 44, 40. The worm dieth not Esfe.]' This al
ludes to the confumptiou of dead bodies by worms
when they are buried, as well as fometimes by fire. A
fire that fhall not be quenched, means a fire that fliall en
tirely confume what is committed to it. So future pu-
niihments will not be remitted till they have complete
ly anfwered the end for which they are inflicted, whe
ther that be the deftrudtion, or purification of the fin-
ner.
PAR-

Sec XLVI. The FOUR EVANGELISTS. 29*
PARAPHRASE.
Matthew XVII- 10. Do not think meanly of the
leaft of my difciples, for they are miniftered unto by an
gels, and even thoftf angels which are in the greateft
favour with God, and ftand in, his prefence,, ready to
execute his moft important commiffion s.
i7. Whenever any fellow ehriftian, or nominal mem
ber of my church, fhall be found to be irreclaimable,
he muft be folemnly cut off from your communion, and
be confidered by you as ene of the world at large, with
whom you have no particular connection. 18, When
I am removed from you, the powers that I now have
will devolve upon you by the defcent of the Holy Spi
rit ,- and whatever you do by the direction of that Spi
rit fhall be ratified in heaven. 19. And as the Father
hears me always, fo alfo when you, under the influ
ence of the fame Spirit, fhall join in prayer for any
thing that is fubfervient to the advancement of true re
ligion, your petition fhail certainly be heard. 20. For
whenever fo few of you are affembled as chriftians, for
any purpofe that refpedts my religion, it is the fame
thing as if I myfelf was there ,- fo that your prayers,
and your acts, will have the fame force as my own.
SEC-

294 NOTES ON

SECTION XLVIL

Jetus takes his final leave of Galilee, in order to go tt
Judea. James and John would call] for fire from
heaven upon some Samaritans.
Matt. XIX. 1. Luke XIII. 31  35. IX. 51— -*5&
John VII. 2— —10,
T
J ESUS having now difcharged the purpofe
of his miffion in Galilee, is about to leave it, in order
to fpendthe remainder of his time in Judea, the fouth
ern part of the country ; tho' he had not failed to vifit
Jerufalem both at the paffover, and the feaft of Pente*
coft preceding. And his miracles had been feen by fo
many perfons, and were fo much talked of, that it can
not be fuppofed that any inhabitant of Judea had been
without fufficient opportunity of informing himfelf con
cerning them ; and therefore his vifiting many places
in Judea towards the clofe of his miniftry, was not fo
neceffary as his gob g about to different places in Gar
like. If he had done it, there was no occafion for the
ev an gi. lift to dwell upon the particulars, after giving
an account of his progreffes through Galilee, as both
the difcourfes and the events would no doubt be fi
milar. John VII. 2. This was the greateft and moft joyful
feftival of the Jews, being celebrated after haiveft,which
in.allcountries is the natural feafon forfeftivity; the fruits Pf

Sec. XLVII. The FOUR EVANGELISTS; 29S
of the year being then fafelygathered in,and there being
no profpedl of want in the approaching winter. But
with the Jews it was more particularly in commemora
tion of their anceftors having lived in tents inthe wil
dernefs fo: ty ye^rs after they left Egypt. It was there
fore a memorial of their having been fed with manna
from heaven, and of all the miraculous events of that
Wonderful period.
It is fomething remarkable with refpect to this par
ticular feftival, that after the final return of the Ifrae
lites to their own country, where they are to be the
moft diftinguiflicd people upon earth, and Jerufalem is
to be the great feat of worfhip and the refortof nations,
deputies from all p:irts of the world are to join in the
celebration of it, by which means a regular intercourfe
of a moft friendly kind will be kept up among all the
people of the -world. See Zach. xiv. 16, &c.
3. Thefe brethren oj Jesus might either be his pro
per brothers by Jofeph and Mary, or tome near relati
ons, fuch a6 we fhould call ccufins, for to thefe the ap
pellation brothers is often given in the Hebrew idiom,
as the term Father was given to any elderly relation.
5. 'Ihefe brethren of Jefus, it is evident, did not
deny the truth of his miracles, but they did not admit
him to be the Meffiah. Indeed it mnft have been pecu
liarly difficult for them to admit this, with refp;dt to a
perfon, with whom they had been brought up from their
infancy, who had worked with him at the fame labo-
rous occupation, and who, till the age of thirty, had not
been confidered as fuperior to themfelves. There does
1" 4 not

296 NOTES QN
not however appear to have been any th'mg-hoftile or
unfriendly to Jefus in their behaviour towards him,
either op this,.or any .former, occafion. For we have
feenthatatoneitime whenhe wasmucb fatigued with
travelling, and preaching, they.fliewed great anxiety for
him.as kind relations! naturally would, upd we find that
they were afterwards among the number of the difciples
of Jefus, and they probably became fo fometime, before
his. death. For whenithe firft difciples were affembled
afreXithe afcend.opiol Jefus,. and before the day of Pen
tecoft, it is fa,id-(Adh3 i, 14.) these all, continued xatth one
accord in fir-qyer and supplication, with the women, and
Maryjhe. mother of Jesus, and with. his krejfiren. The
same phrase is ufed inhoth places, and is therefore pro
bably to beunderftqqd -of the same persons. The incre*
dultty therefote, or rather the hefitation of the brethren
of Jefus to.admit hjs bejing the Meffiah, only fhews
.that they were not dhpofed to admit it without very
ilrqng evidence ; and it is a circumftance greatly in
favour of the evidence- (It required the greateft ad.-
drefs ,in Mahomet to perfuade his own family to be-
lievehjs divine million,, and was n°t accomplifhed ip
feveral years, tho' th;y were to be the greateft gainers
by this advancement ) It muft be obferved likewife,
.that-one of Jefus's brethren, viz. James, was among the^
twelve apoftles, from the beginning. 1 or he is always
..Called the Lord's brother, it was this James who re
fided at Jerufalem,, and who had the moft influence a-
mongthe chriftians there.
1Q. At this feaft Jefus thought proper to fpend no
spore time at Jerufalem than was neceffary, and there fore

Sec. XLVII. The FOUR EVANGELISTS. 2©r
lore did not chufe to go up along with his brethren, as
otherwife he naturally would have done, but went af
terwards, and with few attendants.
By Jefos faying to his brethren the world cannot
hate you, we are not to fuppofe that they are men whp
fo conformed to the world as to be addicted to the vice*
of it, and by that means to have the favour of the
world, but only that they had not rendered themfelves
peculiarly obnoxious to the refentnaent of the Jewifh
rulers, as he had done, by his free cenfure of them-
Luke xiii, 31. It is not probable that Herod had
any ferious defign of apprehending Jefus and much lefs
of putting him to death. It is evident that he had fuf-
fered by the remorfe of his confcience for the murder
of John the Baptift, in which however he had not been
a willing actor. But he might not be pleafed to fee
Jefus attended by fuch crowds of people, as generally
followed him in his territories, and therefore might give
out that he would apprehend him, as he had done John
the Baptift, without really intending it, but thinking by
fuch a threat to make him leave that part of the coun
try ; and on this account Jefus might caU him a pox, or
a cunning and artful man, (which however was. not his
general charadler, tho' he was profligate aud diffo-
lute. 32. The word which we render perfected alfo figni»
fies to be consecrated or made ready as a victim for the
altar. It appears from this circumftance, that Jefus
generally performed his journeys on foot, and the dif
tance of the central parts of Galilee from Jerufalem be
ing

S98 NOTES ON
ing about fixty miles, it would be a journey of three
days for a man, walking at his leifure-
It was not litteralty true that no prophet had ever
periflied out of Jerufalem ; but the great council of
the nation being there, if they were fentenced to death
in a judicialform, it muft have been in that place-
I shall be perfected.] Perhaps he means I fhall have
finifhed all that is appointed me here. T.
33 The Ellipfisfeemsbeft fupplied from his own words
in the preceding verfe, thus •: Nevertheless I must eaft'
out devils, and do cures to-day < and to-morrow, and the
day following, for it cannot, -&c. T.
34. We fee here the tender and affectionate temper
of Jefus, which indeed always fliewed itfelf whenever
het reflected on the calamities that was to befall his
countrymen, tho' they were his enemies and murder
ers. 35, In this Jefus probably refered to his fecond and
glorious coming, when the Jews and all the world would
hail him as the Meffiah or King. After this time he
vifited Jerufalem twice before his death, viz. at the ap
proaching feaft of tabernacles, and at the paffover fol
lowing. Matt. XIX. 1. Luke IX. 51. As neither Matthew
nor Luke give any account of Jefus going to this feaft
of Tabernacles, it is probable that what they fay here
efhis leaving Galilee to go into Judea, means his leaving
that part of the country in general, to go and refide in
the more fouthern provinces, and it is poffible that he
might return to Galilee after this feaft, and withdraw fron>

Sec. XLVII* The FOUR EVANGELISTS. 294
from it finally fome time afterwards ; and then he
might not go to Judea immediately, but to the country
beyond Jordan. Luke faying, that, he set his face sted-
fastly to go to Jerusalem, implies that it required great
courage and erection of mind to do it, which might be
faid with truth of his going to fuffer there, but not of
his going to attend a feftival.
56. This is a very inftrudtive part of the hiftory of
Jefus, and fhews in the cleareft light both his own na
tural meeknefs, and what fliould be the temper of all
his followers. The zeal of his difciples on this occafion
was natural, and they thought the behaviour of thefe
Samaritans and the example of Elijah would juftify
fuch an aftonifhing miracle as they propofed. But Je
fus had more enlarged views. He pitied the weaknefs
of men, and did not with to hurt even his enemies. Be-
fides thefe were not the perfonal enemies of Jefus, being
only actuated by the fpirit of oppofition which ref-
pected the whole nation of the Jews.

SECTION XLVIIL i
The Cure of the ten Lepers, the Mission of the Seventy,
and their Instructions.
Luke XVII. 11  19 X. 1  15?.

w,

E are ftill confidering what paffed be
tween our Saviour finally taking leave of Galilee, and
his going to refide in Judea, either immediately before the

300 NOTES ON
the feaft pf tabernacles, or prefently after it. Where.-
ever he went opportunities occured of giving u.'eful
inftructions and performing benevolent actions, and no
opportunity of this kind was neglected by him.
ii. Or between Galilee and Samaria, on the con»
fines of both.
1 2. The leprofy being an infectious difoafoj thofo
who were afflidted with it were not permitted to come
near other perfons, but lived together in feparate places.
Thefe perfons therefore stood, afar off as became their
condition, and called aloud to Jefus as he was paffiog.
It is fomething remarkable that thefe unhappy perfons.
could affoeiate together, tho' one of them was a Sama
ritan, and the reft Jews ; and in general they had the-
moft rooted averfion to each other.
14. When the leprous perfon, who met Jefus on his.
defcent from the mount, prefented himfelf to him, it is
faid, Matt, viii, 3. he put forth his hand and touched him,
saying I will, be thou, clean. This mightbe intended, to
fliew that he was under no apprehenfion of catching the
diforder himfelf. In this cafe he adopts his ufual man
ner of fpeaking to the difeafed perfons, without touch
ing them.
Accordingto the Jewifh law the priefts were the
judges of the figns of leprofy, and authorized to pro
nounce whether it was fafe for them to live in fociety
or not. Jefus, in fending thefe perfons to the prieft,
fliewed his attention to the law, and likewife provided
a proper evidence of the cure. When thefe lepers
left Jelus, it is evident that they had the difeafe upon
«hem> but by this time the v.\ar.y cures he hud performed, fome

Sec.XLVIIL The FOUR EVANGELISTS. 301
fome in one Way and fome in another had produced
In the people a general Conviction of his power, and a
difpofition to comply with any injunctions that he
fliould lay upon them. This healing at a diftance
would tend to fhew that the cure Was not performed by
any medical application ; and there is this ufe in that
variety of manner, in which Jefus performed his cures,
that by this means every poffible objection was obviat
ed. By the order giveh to this Samaritan, as well as to
the Jews, to go and fhew himfelf to the priest, meaning
no doubt at the temple of Jerufalem, Jefus might de-
fignedly intimate to this Samaritan, that the proper
feat of worfhip was at Jerufalem, and not mount Ge-
rizim. 18. Jefus being free from all the low prejudices of
his countrymen (which by the way is a circumftance
that unbelievers cannot eafily account for, fince his edu
cation was no doubt the fame with that of other Jews)
takes every opportunity of leffening the force of them
in Others. Thus, in a very early part of his miniftry,
to the great furprize of his difciples, he converfed fa
miliarly with a woman of that country at a well, and
fpent two days in the town where fhe lived. He chofe,
in one of his parables, to reprefent the perfection of
humanity in the charadler of a Samaritan, and inhuma
nity in that of a Jewifli prieft and Levite. At this time
he makes no diftinction in his miracles, but fhewed his
good will to both nations ahke. He likewife particu
larly pointed out the difference between this Samaritan
and the nine Jews, to thc advantage of the former, who
difcovered

304 NOTES ON
difcovered a ftrong fenfe of the favour he had receiv
ed, which the others did not / and he commended the
Samaritan for his faith, as he had done a Roman cen
turion in a fimilar cafe, as having fhewn a better difpo
fition than the Jews.
Luke X- 1. During our Lord's rcfidence in Gali«
lee, he had fent out the twelve apoftles, to vifit thofe
places where he himfelf could not conveniently go.
The number Twelve, had probably fome reference to
the twelve tribes of Ifrael, In travelling through Ju
dea he now felects seventy perfons, perhaps in allufion
to the seventy elders, of which the fupreme court of
judicature among the Jews confifted. They feem to
have been fent out with the fame view, and to have had
the fame power with the twelve.
2. As feveral things mentioned in this charge which
Jefus gave to the Seventy, relate to things which
could not happen in Judea, or indeed any where be
fore his own death, it is not improbable that, tho' little
be faid of thefe feventy difciples, they were thofe who
were afterwards called Evangelists, whofe bufinefs it
was to preach the gofpel, and that their inftructions
refpected their future miffion more than this. Luke,
Mark, and Barnabas, are all faid, by feveral of the an.
tients, to have been of thefe Seventy ; and having at
tended upon Jefus almoft as much as the twelve, they
were nearly as well qualified both for this work, and
for writing the hiftory of his lite, as the apofttes them
felves. 4. This could hardly mean that they were not to give
or return tl»e common falutation, which would not de
tain

Sec. XLVII. The FOUR EVANGELISTS. 303
tain them in travelling, but that they were not to ftop
and converfe with thofe that they met. Niehbuhr fays
it is cuftomary in Arabia, after the common falutation,
to ftop travellers, and afkthem many impertinent quef
tions, thc anfwerinR of which would have detained
them a considerable time.
12 As there is nothing materially different in the
inftructions given to the Seventy, and thofe to the
Twelve, I fhall in this place give a fummary view of the
purport of them under diftinct heads.
1. This commiffion was the very fame with that
of John the Baptift, and Jefus himfelf, not to declare
that he was the Meffiah, but only that the kingdom of
heaven was at hand, and to work miracles as he himfelf
did, even raifmg the dead.
2. They were to communicate to others whatever
they had learned of him, without making any referve.
3. 'I hey were to depend entirely on the providence
of God for their fupport, and not to feek various enter
tainments by going from houfe to houfe.
4. In full confidence of their divine miffion they
were to pronounce the bleffing of peace on thofe who
received them and to leave a folemn teftimony againft
thofe who rejected them.
5. They were to behave with the greateft inno
cence and integrity, but at the fame time with pru
dence. 6. They were not to fear man, but confide in the
fpecial providence of God, whenever they fliould be
brought into any circumftance of peculiar danger. 7 They

804 NOTES ON
t. They were not to be difcouraged either at their
own perfecution, fince he himfelf was to fuffer as much
as they could do, or at thof .. diffentions which the pro
mulgation of ohriftianity would neceffarily occafion in
the world.
8. When they were perfecuted in any one place,
they were diredted to flee to another, fo that they were
not oftentatioufly to brave danger.
9. They were affured that whatever any of them
might lofe by their adherence to him, abundant re
compence would be made to them, for it. If they
fliould lofe their lives in his caufe, they would receive
a nobler life hereafter, fuch as it was not in the power
of man to take from them,
10. Laftly, all thofe who fliould befriend them
Would be confidered a» having fliewn friendfhip to
their mafter, and be rewarded by him for it hereafter".-

SECTION XLIX.
Jesus discourses with the Jews concerning his mission
at the Feast of Tabernacles.
John VII. 11-— -S3.

J ESUS is now at Jerufalem, at the feaft
of tabernacles, and here John has recorded feveral of
his very interefting difcourfes with the Jews, fuch aa
were omitted by the other evangelifts. They chiefly re-
^ late

Skc XLIX. The FOUR EVANGELISTS. iQS
late to the evidence of his miffion, as if John, writing
the laft of the evangelifts, and near to, if not after the
deftrudtion of Jerufalem, wifhed to fhew that the Jdvvs
had refilled rtotonly the evidence of miracles feen by
themfelves, in favour of the divine miffion of Jefus,
but alfo his own juft reafortiags on the fubjedt, fo that
they were wholly without excufe. They indulged a
difpofition of mind, on which no evidence could mike
any impreffion, and being incurably blinded by thqir
Vices and obftinacy, were ripe for deftrudtion.
There is great obfeurity in all the difcourfes of Je
fus related by John, being probably very imperfectly
recollected, and likewife recited without thofe circum
ftances which attended the delivery, and which would
have contributed to make them intelligible,
13. We cannot wonder that by this time Jefus and
his'miracles were become interefting objects of attenti
on, and fubjedts of difcourfe to all the Jewifh nation.
All perfons muft have heard of him, and have formed
fome opinion or other about him. The common peo
ple in general thought highly of him, not doubting his
divine miffion, any more than they had done that of
John the Baptift, and they hoped that he might be their
promifed Meffiah. But the heads of the nation, on ac
count of his paying no court to them, and always ap
pearing hoftile' to them (fo that whatever he was, they
were fenfible they had nothing to hope from him) were
not his friends. They were very unwilling- to think
that he was a prophet, and were very far from fuppo
fing him to be the Meffiah. They were perpetually ca
villing at his miracles, and his conduct, faying that he
Vot. III. U could

*<* notes on
could not come from God, becaufe he broke the laws
of Mofes, in performing his cures on the fabbath day j
and as to the moft diftinguifhed of his miracles, viz.
curing demoniacs, and probably the reft of his miracles
alfo, they afcribed them to the affiftance of Satan. How
ever, knowing that the bulk of the people thought well
of him, they did not chufe to fpeak openly what they
thought of him, any more than they did with refpect to
John the baptift.
15. Among the Jews, no perfon undertook to teach
others, who had not had a regular education under their
Scribes, or profeffed teachers of the law ;, whereas Je
fus employed himfelf wholly m teaching, and in the
moft public place of refort, the temple where. the Jew
ifh doctors alfo taught, without having any advantage
of that kind.
16. This reply was mode ft and proper, and at the
fame time led to the fubjedt of his divine miffion, with
which he wifhed to imprefs them. Tho' he had not
had his inftrudtion from the Scribes, he was not there
fore untaught, but had been taught of God himfelf, and
was therefore well qualified to teach others. This how
ever I would obferve is not the language of one, who was
confcious that he himfelf was God, and therefore could
not ftand in any need of teaching.
17. Here Jefus very properly hints at the true rea
fon of the unbelief of the Scribes and Fharifees in his
miffion. They had not an ingenuous candid mind, o-
pen to conviction, or a real defire to know and do the
will of God. And we fee every day that the fame evi
dence makes a very different impreffion upon ' perfons, accord-

S-c XLTX. The FOUR EVANGELISTS. »07
accordingto their previous difpofition with refpect to
the object of it.
18. Here Jefus gives another proof of his not being
an impoftor He claimed nothing to himfelf, and did
not feek to advance his own glory or worldly intereft ;
for impoftors always feek fomething for themfelves.
Jefus had indeed, in one fenfe, his own glory in view,
as was evident from his praying for,;it,and from its being
faid thit for the hopj that xv.n set before him he endu
red the cross , but then it was in a future state, not in
this, to which alone impoftors look.
19. Tbis, which he knew to be their fecret intenti
on, could not be agreable to tbe law of Mofes.
20. This muft have been faid by fome of the com
mon people; who fufpedted nothing of the fecret de
figns of their rulers. They even thought it folly in the
extreme to imagine fuch a thing.
2 2. Aioc ro'JTO fliould have been joined to Bxvklot
^stS in the clofe of the preceding verfe— -Te all marvel
at it. T.
23. That the law of Moses should not be broken,] Or
the fenfe may be, as in the margin of our tranflation,
without breaking the law. of Moses.
Jefus here fhews them that the law of Mofes, for
which they profeffed fo great an attachment, allowed
more manual labour than he had ever employed on that
day. For if the eighth day from the birth of a child
fliould be a fabbath, it muft be circumcifed on that day;
whereas he had not worked at all, but had only pro ¦
nounced a man to be cured on that day ; and being aid-
U 7 ed

aos UOTES-ON
edby the power of God in the performance of this cure,
it certainly carried its own juftification alongwithit.
27. This muft have been faid by fome who had
been informed of the intention of the rulers ; tho' per-
<haps what Jefus himfelf had faid before, being divulg
ed, mightbe all the information that thefe people had.-
They expreffed their furprize that the rulers having
formed the defign of putting Jefus to death, fhould not
apprehend him, but fuffer him to fpeak openly as he
did, and might think that they themfelves might be
gin to fufpectthat he was the Meffiah. This, however,
they thought could not well be ; becaufe it was gener
ally imagined, that tho' the Meffiah was to 'be born
at Bethlehem, he would not be known to be the Meffiah
till Elijah fliould come and anoint him. Till that time
they might fuppofe that he would be concealed, nobo
dy could tell where, and thence come and make his ap
pearance as a king, in the clouds of heaven, -as defcrib
ed by Daniel.
29. This fhould have been read by way of interro
gation, "Do you indeed know me, and whence I am ?
*« then you muft know that I am come from God ; but
" with him, and the meafures of his conduct, you are
" not acquainted, as I am."
31. It appears from this that the Jews expected that
the Meffiah would work miracles ; and at this day, the
common opinion among them is, that he is to act the
part of Mofes, and to deliver them from their prefent
difperfion, and, as it were, bondage, in all nations in
the world, as Mofes did from their bondage in Egypt; and

Sec XLIX. The FOUR EVANGELISTS 309
and as miracles were neceffary to effect the one, fo they
will probably be neceffary to effect- the other.
Jefus had now been preaching publicly, and work
ing miracles, from the Paffover to the feaft of Taber
nacles, which he is now attending, the former in our
March, the latter in September ; in all which time he
could conveniently appear abroad, and be attended by
others with the moft convenience. For we generally.
find him teaching in the open air. By this time the
rulers of the Jews had formed their opinions, and ta
ken their meafures,with refpect to him. They had been
informed of all that he had taught, and they had feen
and heard all that he did ; and finding that whether he
was a true prophet or not, he was not a man to their
purpofe (an idea which of itfelf would ftrongly preju
dice them againft his pretenfions to a divine miffion,.
and lead them to account for his conduct and miracles
in any other manner, rather than on that principle) they
had determined to put him to death. They had in
deed formed the defign fo early as the Pentecoft, but
they were undetermined how to put it in execution ;
and they were the more irrefolute on account of Jefus
being fo well received by the common people, fo that
their defign was only fufpected by fome. We have
now the firft account of any open attempt to apprehend
him. 32. The Pharifees finding that the people in general
entertained the idea of Jefus being their promifed Mef
fiah, efpecially on account of the miracles which he
wrought, and probably feeing that their defign was now
U 3 fufpefted

310 ^ NOTES ON
fufpedled, thought that their authority would be loft, if
they did not proceed to carry it in?o execution; and
therefore now for the firft time, they fend proper offi
cers to apprend Jefus, and to bring him before them.
It appears however that thefe officers did not attempt
to execute their orders immediately, and yet finding'
a great concourfe of people about Jefus, liftening at
tentively to him, in fo public a place as the temple,
they joined the audiencce ; intending no doubt to take
that opportunity of apprehending him, when they fhould
fee that they could do it to the moft advantage. In
the mean time Jefus proceeds with his difcourfe, which
was rot one continued fpeech, but rather a converfati
on arifing from particular incidents ; and knowing who
were prefent, he had, no doubt, a view to them in what
he took occafion to fay from this time.
34. Te shall seek me and shall not find me, 8cc.J Al
luding to the period after his refurrection, meaning
that they would be inquiring after, and wifliihg for, the
Meffiah. In this Jefus alludes, no doubt, to thofe who were
fent to apprehend him ; and what he faid could not
well have been underftood by any others. It might be
their perceiving this, and knowing that he had no na
tural means of being acquainted with it, that might con
tribute to overawe them, and prevent them from exe
cuting the purpofe on which they had been fent.
35 And teach them.] Pearce confiders the word Greeks
as an interpolation, thinking that the Jews would hard
ly fufpedt our Lord of teaching any other people than. the

Sec. XLIX. The FOUR EVANGELISTS. 311
the Jews difperfed among the Gentiles, not the Gen
tiles themfelves.
Jefus here fays that his flay with them would not
be long, that when his time fliould be expired, but not
before, he fhould return to him that fent him, meaning
God, and that then it would not be in their power to
apprehend him at all* He hereby intimated that he
was not then to be apprehended by any perfon, but
was to continue preaching fome time longer.
36. As none but thofe who were fent to apprehend
Jefus, could well know what he meant, the reft of the
audience muft have been at a lofs to know what he al
luded to ; and they thought that he could no otherwife
go whither they could not come to him, but by going
among the Gentiles and preaching to them. For that
if he went among the Jews wherever they were difperf
ed, they would know where he was, and could have
accefs to them. The Jews of that age took infinite
pains to make profelytes, and therefore they imagined
that jefus would go on a miffion for that purpofe. It
appears however that he did not chufe to explain him
felf any farther, having faid what he thought fufficient
with refpect to thofe who were fent to apprehend
him. 37. On the laft day of the feaft of tabernacles, which
was a day of great joy and feftivity among the Jews, it
was the cuftom to fetch water from the brook of Silo-
am, fome of which they drunk with loud acclamations
of joy and thankfgiving, and fome they brought to the
altar, in commemoration of their forefathers being mi-
raculoufiy relieved when they thirfted in the wilder-
U 4 nefs,

51« NOTES ON
nefs; and fome they brought as a drink offering to God,
to pray for rain againft the following feed time. Ben
son's Life of Christ, p. 41 i.
37. 38. Some obfeurity feems to arife from an in
judicious punctuation and divifion of thefe verfes. I
would read the text thus— If any man thirst, let him
come unto me; and let him that i.elieveth on me drink,
a* the scripture hath said,- (referring to Ifaiah iv, 1.)
out of his belly fhall flow rivers of living water. Thefe
laft words are not a quotation, for we do not find them
any where in the Old Teftament, but our Lord's own
promife, as the evangelift intimates in the following
words. Perhaps v.ui may have been loft from before
nsroTOi^oi. T.
39. This is "the interpretation which the evange
lifts puts upon the words of Jefus, But it is poffible that
on this occafion, Jefus might intend to intimate thejfame
thathe did whe»,in his Converfiition with the woman of
Samaria, he faid that the water which he should give
would be a well of water, springing up unto eternal life ;
meaning that it Would make them immortal, giving
them a place in heaven, where they will be happy for
ever, i he fame alfo was his meaning when in his dif
courfe in the fynagogue at Capernaum, he faid, that if
any man eat of the bread that he should give him, he
¦would live for ever. According to the evangelift Jefus
refered to the benefit that would arife to others from
the preaching of his difciples, and not to themfelves.
»* 40. There does not appear to be any fufficient .ground
for this conclufion from rny thing that Jefus then faid. For

Sec. XLIX. The FOUR EVANGELISTS, 813
For tho' what he delivered may be called a prophecy, it
was not then fulfilled. They muft therefore have been
ftruck with his authoritative manner of fpeaking, or
with the general ftrain of his doctrine, and the tenor of
his conduct, and have drawn this conclufion of his bet
ing a prophet from the whole. By the prophet, they
might mean Elias, who was to precede the Meffiah.
43. This divifion of the people feems only to refer
to fome of them thinking that he was fimply a prophet^
(or perhaps that prophet, who was to announce the
Meffiah) and others that he was the Meffiah himfelf.
If there was any other difference of opinion among the
common people, it is not here mentioned.
44 That is fome of thofe who were fent by the
Pharifees for that purpofe, but they being probably ma
ny of them (for the rulers could not think to effea their
purpofe by a few perfons, when Jefus was attended by
fuch crowds of his friends in fo public a place as the
temple) the majority would not join with them in it.
46. We may eafily judge what muft have been thc
difappointment of the chief rulers of the natiou, affem
bled in council, to find that they were not able to get
their orders obeyed. All authority we fee depends on
the concurrence of others, or the difpofition and will of
many to fecond the wifhes of a few. In other words;
all power depends upon opinion, and without the gen
eral opinion in their favour, magiftrates are no more
than fingle men. As thefe officers do not explain them*
felves, we may fuppofe that they were overawed by wk«Sfc
Jefus had faid, which implied that he well knew their
1 errand

S14 NOTES ON
errand, and that they could not fucceed in it ; as they
had been ftruck by the manner in which he had deliver
ed himfelf, fo much in the charadler of a prophet.
49- This fhews the extreme chagrin and pride o
the members of this court. They had no refource but
in their officers, and tho' they had not obeyed them
they feem to have had no means of punifhing them
for their difobedience. The learned Pharifees held
the common people, who had not ftudied the law as
they had done, in great contempt, and thought it prc-
fumption in them to have an opinion which was not au
thorized by their eftablifhed teachers.
51. Nicodemus, being one of the court, had a right
to give his opinion, which in this cafe was fenfible and
proper. They ought not to have decided on the pre-
stenfions of Jefus, and much lefs have determined to
put him to death, without having heard or examined
him. 52. Since feveral prophets had actually rifen out of
Galilee (as, particularly it is thought, Elijah, Elifha,
Jonah, Amos, Nahum, and Hofea) Pearce thinks that
the great prophet whom they expected to precede the
Meffiah was meant.
In this cafe they obferve that there was no occafion
to hear and examine Jefus, fince the place from which
hefprung was fufficient to difprove his pretenfions ; fo
weakly do great bodies of men fometimes argue when
their intereft lays a bials on their minds. Let us all be
on our guard againft this, and every other fource of
falfe judgement. 53 They

Sec XLIX. The FOUR EVANGELISTS. 3l<?
53. They appear to have been entirely at a lofs
what to do, and being difappointed in this .attempt,they
did not at this time come to any refolution about a-
nother,
PARAPHRASE.
John VII. 15. The Jews marvelled, faying, how
came this man to be fo learned in the law of God, when
he has not been educated under any of the doctors who
profefs that knowledge ? 16. Jefus anfwered, my doc
trine is neither any thing that I have learned of your
doctors, nor what I have acquired nij felf ; but what I
have received from God ; 17. As any perfon w'^o does
the will of God, and has a mind free from vicious pre
judice, may eafily perceive. 18. '1 hat I am no impoftor,
you might prefume from my not acting in my own
name, but referring every thing to God who fent me,
without having any fecular views whatever. 19. But,
as I obferved, they are only thofe who, without preju
dice, feek to know and labour to do the will of God
that can expect to judge lightly concerning me ; and
this is not your cafe ; for though Mofes gave you the
law, which you acknowledge came from God, many of
you live in wilful violation of it ,- and even at this very
tune, I know that, in direct violation of that law, fome
of you have formed a defign of putting me to death,
SO. The populace, who knew nothing of that defign,
faid unto him, thou muft certainly be poffeffed with a
dremon, to entertain fuch a fufpicion. Doft thou not
go where thou pleafeft, and preach what thou pleafeft,
unmolefted ? V.'ho goes about to kill thee ?
"i- 12. Jefils

316 NOTES ON
21,28. Jefos, without thinking proper to make any
reply to thofe perfons, who were not in the fecret of
their rulers* ; but, knowing that the true motive of
thofe who had their defign againft him was his having
healed the impotent man at the pool of Bethefda, ad
dreffed them on that fubjedt, faying, The thing at
which you are fo much offended ought not to furprize
you, becaufe it is of apiece with what you do yourfelves,
who make no fcruple of performing the action of cir-
cumcifion on the fabbath day. 23. And there is this
difference between the two actions in favour of mine,
that whereas you wound, I heal, and not one member
of the human body only, but the whole man. 24. For
the future,- therefore, judge more equitably and imparti-
sdly concerning my conduct.
25. Some of the people of Jerufalem, who knew of-
the defign of their rulers, faid, Is not this the man
whom they are feeking to kill. 26. And yethe preach-
eth openly without moleftation ? Can it be that they
have laid afide their intention, an*d are now convinced
that he is indeed the Meffiah ? 27. It is, however, im-
poffible that it fhould be the Meffiah, becaufe he is ol
Nazareth, in Galilee, which we are fore is not the
birth place of the Meffiah. We are, moreover apprized
that there will be fomethitig very extraordinary, or mi
raculous, attending his birth whereas this Jefos is noth
ing more than the fon of Jofeph and Mary. 28. Jefus,
knowing that the perfons who reafoned in this' manner
were within the reach of his voice, cried out, Do you
indeed know me, and whence I am ? If you do, you
well know that I have a commiffion fiom God, who
would

Sec. L. The FOUR EVANGELISTS: alf
would not impofe upon you 'by fuch credentials of a di
vine -miffion ashe has fent with me- But you are in
deed very far from having that knowledge of God and
of his defigns, that you imagine you have, and which
I really have, having fprung immediately from him,
and having been exprefsly fent by him. 30. Then the
people, who were commiffioned by the magiftrate s to
feize him, fought for an opportunity of executing their
commiffion, but their wicked defign was over-ruled for
the prefent by the providence of God, it being more
fuitable to the defigns of his infinite wifdom, that Jefus
fhould be put to death in a more public manner at the
enfuing paffover.

SECTION L.
Of the woman taken in adultery. Jesus discourses con
cerning his being the light pf the world.

John VIII. 1  30.

D,

URING ,our Lord's attendance on the
public feftivals at Jerufalem, it feems to have been his
cuftom not to fleep in the city, but in fome place in the
neighbourhood of it. It was evidently fo at the laft
paffover, when it is faid that he flept at Bethany ;
and it is very probable that he did fo at this time, as
this was a village at the foot of, or on the mount of
Oliyes, which was only feparated from the city by a
narrow valley ; and in this village lived Lazarus and
his two fifters, for whom Jefus had a particular friend- flun.

SI* tfOTES ON
fhip. the temple being the place of the greateft reforf,
Jefus ho fooner returned from the place where he had
paffed the night, than we find him there.
5. It has been obferved that according to the law
of Mofes, the punifhment of stoning is only enjoined in
the cafe of a woman betrothed to a man, and not actu
ally married. If fhe was married, it is faid indeed
that fhe fliould be put to death, but as nothing is faid
of the manner of doing it, the Jews interpreted it of-
strangling. Wrote on the ground.] The words,/?* though he
heard them not, which follow in our tranflation, are not
in our prefent Greek text, and are fuperfluous.
6. It is evident from this that the Jewifh rulers hav
ing failed in their former attempt to put Jefus to death,
by apprehending him, and themfelves paffing fentence
of death upon him, now thought to gain their point by
accufirghim to the Roman governor, as one who had
not only affumed the character of a king, but who had
actually interfered in the admiuiftration of juftice. For
they feem to have taken it for granted that he would
confirm their decifion, that the woman ought to be fto
ned ; and they were no doubt, ready to produce evi
dence, that he had given orders for the execution as a
judge, aiid not merely as a man giving his opinion
what a proper judge ought to do in the cafe. He there*
fore very wifely avoided giving them any handle againft
him ; and in the firft place did not appear to take any
notice of them:
7. This is one of the many occafions on which Jefus
extricated himfelf from the fnares of his enemies by
his

Sec L. The FOUR EVANGELISTS; 319
his happy prefence of mind. He did not fry that the
woman might not be ftoned, nor did he give orders,
as from himfelf, that fhe fhould be ftoned ; but *well
knowing the char .idlers of thofe who had brought her,
men, who were probably guilty of the very crime, of
which they accufed this woman (for in other places he'"
fays concerning perfons of this clafs, that they robbed
¦widow's houses, and for a pretence made long prayers,
and that they were adulterers and a sinful generation")
he fpake to their confluences, in fuch a manner as evi
dently aftonifhed and overawed them. For without
fome particular confcioufnefs ol the truth of his infinu-
ation, thev would hardly have left him the woman in
the manner they did.
9. There is fomething extraordinary in thefe per
fons walking off according to their ages, which muft
have been particularly noticed by thofe who were pre
fent, and have been remembered for its Angularity.
Perhaps the oldeft, who went off firft, was the moft
guilty. By Jefus being left alone with the woman in the
midst, we are to underftand that her accufers were all
gone, and the woman left ftanding in the circle, which
had no doubt been made for her and her accufers, by
the difciples of Jefus and the furrounding multitude, in
the midft of whom they now were.
11. This was a fufficient reproof from Jefus in the
character of a teacher, and might have a greater; cffedt
than a ftronger invective, and yet, on this account ma
ny chriftians in former times, fufpedled the truth of the
ftory, and omitted it in their copies of this gofptj. But
this

320 NOTES ON
this was only in a few otthera, fo that there cannot be
any reafonable doubt of its authenticity. Accordingto
the fevere rules of church difcipline in primitive times,
an adulterer, or adultrefs, was not till after many years,
if at all, received into communion.
12. You well remember that on the preceding day
there had been a difpute among the Jews, who Jefus
was, whether he might not be the prophet who was to
precede the Meffiah, or the Meffiah himfelf. To this,
and to the cuftom, as it is thought of celebrating this
feaft of tabernacles with lights, Jefus now alludes, tel
ling them in figurative terms, who and what he was,
viz. th2 light of the world, a perfon fent to impart to
mankind the moft important and falutary truth.
John VIII. 14. This Mr. W. renders, Tho' I do bear
testimony to myself, this testimony is true, viz. that I
know whence I came, and whether I am going, This
he could not but know of himfelf.
18. There is much obfeurity in what Jefo* here
fays of the witneffes to his divine miffion. The firft
obferves that his own teftimony ought to be received,
becaufe it related to another of which he alone had
perfect knowledge, viz. the commiffion that he had re«
ceived from God, and the iffue of it in his refurrection
and afcenfion. This is implied in his faying, / know
whence I earner, and whether I go, it is therefore a kind
of appeal to his future refurrection, and to God bearing
witnefs to him by the miracles which he wrought. But
ftill they were not two diftinct witneffes which the law
of Mofes required, viz. two befides the perfon himfelf,
unlefs we fuppofe him to have perfonified the power of

Sec L- The FOUR EVANGELISTS. sik
of working miracles, as he afterwards did, by the name
of theholy spirit, asforruthmg diftinct from the Father
himfelf. But this is not treated of here.
19. Jefus could not mean that the Jews had no know
ledge of the true God, but they did not know the r-elar
tion in which he ftood to God.
21. They would in vain look for the Meffiah in their
troubles, which however would come, and terminate
in the deftrudtion of their nation, for their unbelief,
and their rejection of him ; but before that time he
would be out of their reach.
'I he profperous ftate of the jewifh nation had al
ways depended upon their obedience to God and his
prophets. This flagrant act of difobedience and unbe
lief would therefore be punifhed as fimilar inftances of
difobedience and. obftinacy had been punifhed before,
- that is by great national calamities.
25,. That- is, I am what 1 told you before, viz. the
light of the world. He did not chide to explain him
felf farther, but left his hearers to judge of his, works,
what his proper character was.
28. After the death of Jefus there would be fueh an
evidence of his divine miffioii and Meffiahfhip, from
hi« refurredtioB, afcension, and the pouring out of his
fpirit upon his difciples, as would convince great num
bers, arid convert them to chriftianity.
30. Notwithftanding his not affuming the character
of a king, the hearers of Jefus might be fo much im
preffed with the excellence of his- charadt.er, the dignity
gndenergy of his difcourfes, and the proof that he
gave of his divine miffion, that they might be in the
V01. III. W fame

322 NOTES ON
fame ftate of mind with refpedt to him, that the apofi-
ties and his other profeffed difciples were ; i- e. fatis--
fied that he was no impoftor, and inclined- to believe,
notwithftanding fome appearances to the contrary, that
he was the perfon who would fome time or other re
deem Ifrael, and affume the character of their Meffiah'.
For much farther than this, the apoftles themfelves did
not go before the defcent of the holy fpirit on the day
of Pentecoft.,
PARAPHRASE.
John VIII. 14. It is true that I bear teftimony to'
myfelf, but what I affert is true, becaufe it relates to a
thing in which I cannot be deceived, knowing very
well that I have received a commiffion from God, and
that I fhall return to him. 15. But this is what yon
are not acquainted with, and while you retain your car
nal prejudices in favour of a temporal prince for your
Meffiah, you cannot form a right judgment concerning
me. 16. For this you are juftly to be condemed ; and
tho', for the prefent, I pafs no fenccr.ce of condemna
tion upon you, yet if I fliould do it, jt would be juft,
and would be confirmed by the fuffrage of my Father,
who is with me, and acts by me. 17. Now, according
to your own maxims, the teftimony of two perfons is
to be received. 18. And in this cafe you have not on
ly my own evidence that I have received a commiffion
from God, but the teftimony of |God himfelf, in thofe
miraculous works which he has empowered me to do
in confirmation of it. 19. They fay unto him,.
Whese.

Sec L. The FOUR EVANGELISTS, 323
Where is thy Father ? Jefus, not willing to fpeak more
plainly *to perfons fo exceedingly prejudiced, only re
plied, He is a perfon of whom ye know as little as you
do of me. If yoU had known me, you would have
known my Father alfo. Had you attended to my works,
you would have known that they have been performed
by the finger of God himfelf, and therefore that I am
the Meffiah which he has promifed you.
20. This difcourfe Jefus held in the treafury; and
tho' he wes fo fevere and bold, no man apprehended
him, divine providence referving him for another time.
21- Jefus, however, referring to his death, refurrection,
and afcenfion into heaven, at a future time, faid, I go
away, and ye fliall enquire after the Meffiah (who I
truly am) in yuur troubles, but in vain, for you fhall pe-
rifli by the righteous judgment of God for your mani
fold wickednefs, and efpecially for your fin in murder
ing me, when I fhall be out of your reach in a place
where you cannot come. 22. The Jews faid, What
can he mean? Does he intend to withdraw himfelf
from us by a voluntary death. 23. Jefus faid, the true
caufe of your blindnefs of heart, and of the juft condem
nation of which I have been fpeaking, is to be fought
for in your charadler and views. You are wholly
worldly minded, and cannot relifli any Saviour or Mef
fiah, but one who fhall appear in great temporal power
and fplendor ; whereas my kingdom is not of this world.
J have no views of this nature, and you have no other
views. 24. I forefee, therefore, that the bulk of your
nation is doomed to that deftruftion which will be the
W 2 una"

324 NOTES QN
unavoidable confequence, of your not receiving me ire,
my real character.
25. They fay unto him, what then is thy proper
character, and who art thou I Jefus replies, the fame
that I told you before, and at the beginning of this dif
courfe, viz. the great light of the world, or the Meffiah.
26. And I have many more things to fay to you, and to:
udge concerning you. At prefent, however, I confine
myfelf to the publication of what I have received from
God, whofe truth and veracity may be depended upon.
27. Notwithftanding in this our Lord alluded fo
plainly to his being fent of God, they did not fully un
derftand him- 28. Then faid Jefus, Tho' you are now
fo incredulous, and blinded by worldly prejudices, yet
after my death and refurreaion, many of you wiU bp
convinced that I am the Meffiah, a,nd that whatever t
have delivered to, you, I have received in commiffion
from God. aJR. Itis his will to which I am wholly de
voted, and he conftantly fpeaks and aas by me. 30. Our
Lord having intimated his death by the expreffion of
being lifted up, alluding to his erucifixion, many of his
hearers probably underftood him of a temporal exalta
tion, and eagerly catching at it, concluded that he might
indeed, be the Meffiah.
SECTION LI.
Jesiis discourses concerning Abraham's Seed.
Jc-hn VIII. 31  59.

J.

?ESUS is now engaged in a very mixed
converfation, fometimes with the Scribes and Pharifees, and

Sec LI. The FOUR EVANGELISTS 325
and fometimes with the people at large, occafioned by
his faying, in, his figurative way of fpeaking, that he Was
the light of the world. The Pharifees objea to his di.
vine miffion, as deftitute of proper evidence, and he
defends it as fupportcd not by his own teftimony only,
but by that of God, intimating withal, that they were
not proper jii'dges in the cafe; as not being in a ftate of
mind to judge impartially about it, With this difcoutfe
many perfons were fo impreffed, that the evangelift fays
they believed on him, and to them it is that Jefus now
addreffeshimfelf. '
This "difcov.rfe was held in that apartment of
the temple, which was called the Treasury. This im
menfe and magnificent building had many fpacious
rooms, courts, and porticos, all of which feem to have
been open to thofe who chofe to refort to them ; and
they might either be in the open air, or under cover, as
was moft convenient. In fome of thefe apartments it
is probable that the Scribes, or profeffed teachers of
the law, regularly fat, and taught the people who re
ferred to them, in the fame manner as the philofophers
in the fchools of Greece.
31. This Jefus probably ftid from his knowledge
of the fickleriefs of the ccirrmon people ; being appri
zed that the fame perfons who were then attached to
him, in expedition perhaps of his fcrr.e time or o-
ther affuming what they thought to be the proper cha
rter of the Meffiah, viz. the infignia of regal power,
and refcuing them from their fubjection to the Koreans,
would, when they found themfelves difappointed in
W 6 Acre-

3*5 NOTES ON
their fonder expeaations, be exafperated againft him,
and become eagerly bent on his deftruaion.
The fentiment that is here conveyed to us is of the
greateft importance. Mere faith in Chrift, or belief
ot his divine miffion, will not make us his difciples, to
any purpofe. We muft, as he fays, continue in his
word, we muft perfevere both in faith and obedience,
before we can be entitled to the proper rewards of chrif
tianity. 32, Freedom was the favourite objea of all the
Jewifli nation. This they particularly expeaed from
their Meffiah, and here Jefus ufing the word in a figu
rative fenfe, promifes them freedom if they would con
tinue in his word. For true freedom, or an emancipa
tion from their fubjeaion to fin and death, would, be
the fore confequence of their becoming his difciples.
The truth shall make you free.] It is faid to have
b;en at the feaft of tabernacles, or foon after, in the
year of Jubilee, that all Jewifh flaves were fet free ;
and as our Lord alluded to it, this might poffibly be that
year. If fo, it would be a pleating coincidence vvith the
year in which chriftianity was publiflied.
33. We were never in bondage to any man.] Pearce
fuppofes that thefe Jews could not mean their whole na
tion in a civil refpea, it was fo very evidently contrary
to truth, but that they meant themfelves in particular,
or the nation in a morel refpea. If this was the year
of Jubilee, it is probable they might mean themfelves
ivho having been always free, had not had any occafion to

Sbc. LI. The FOUR EVANGELISTS. 327
to avail themfelves. of the indulgence granted that
year. 41. Here the Jews feem to have underftood Jefus
not as fpeaking of their natural defcent from Abraham,
bnt as afferting that they did not ftand in the fame re
lation to God that Abraham did. They therefore af-
fert that they were not that fimple and adulterous gen
eration, which he fometimes faid they were, but obe»
dient children of God, as their anceftor Abraham had
been. 42. If they had God for their father, and if they
were the proper fons ot God, they would refpea all
thofe who ftood in the fame relation to him ; and efpe
cially thofe who evidently bore his commiffion, and were
his prophets. 43. i. e. u why -do ye thus cavil at my words, and do
" not feem to underftand me ! It is becaufe you have
" not the right difpofition of mind to which you pre-
" tend."
44.- The term Father was ufed by the Jews with great
latitude, and often in a metaphorical fenfe, for head
or leader. Thus Abraham is calied the Father of the
faithful, on [account of the greatnefs of his faiih. So
alfo wicked men are called in the Old Teftament sons
of Belial; and thefe wicked Jews who confpired a-
gainft the life of Jefus, and would not liften to his in-
ftru&ionF, are here in the fame figurative fenfe of the
word, faid to have learned their bad praaice? from the
fource of all evil, termed the devil, not a real perfon
any more than sin or death, which are aifo fome times
W4 Per-

328 NOTES ON
perfonifhrd in the fcriptures, as I have frequently ob
ferved, and explained more at large.
44. By a fight alteration of the text Mr. W.
renders, When any one speaks a lie, he speaks accor
ding to his Q-uln kindred. For his father also must have
been a liar. i. e. he by this means difcovers that he is
of the devil, and not of God. W.
46. By sin in this place is meant not stay violation
of the law of God, but imposture, Jefus had afferted
the truth of his divine miffion, and tho' they did not ad
mit this claim, they could not difprove it.
48. To fay that a man was a Samaritan was as re
proachful as faying that he was a demoniac or insane ;
and thefe Jews thought they could not Tay lefs of a man,
who afferted his own divine miffion, and reproached
them for their unbelief in it, as he did.
51. I have obferved that this difcburle of Jefus is
far from being a conneaed one- It was probably de
livered with many interruptions, and might confift of
what he had taken occafion to fay at different times in
the courfe of the day. Having offended his audience
by faying that he was the light of the world, he now of
fends them ftill more, by affuming more than any of the
preceding prophets, promifing his difciples everlasting
life, or that they would not die, or lofe their lives, fer*
ever, as this phrafe might have been tranflated, but that
he would raise them up at the last day.
52. The Jews underftood what JefuB had faid li.
teraliy, that his difciples fhould never die at all, and
thence they take occafion to fay that he could be np
Pther

Ssc. LI. The FOUR EVANGELISTS. 324
other than infane. And he perceiving their prejudice
does not condefcend to fet them right, by explaining
himfelf farther.
56. It is hot eafy to fay what this refers to. All that
Abraham faw, or defired to fee, i. e, in vifion, and as
future, was the profperity of his defcendants in fome
diftant period. Arid if the eonverfioh of the Jews to
chriftianity be any way conneaed with this future hap*
py ftate of the Jewifh nation, it may be called tht day
of the Messiah*
57. Here again the Jews cavil at the literal mean
ing of Jefus's expreffions, as if he had lived before A-
braham, but he no more intended thisj than he intend
ed to fay that his difciples Could never die;
56. Jefus perceiving the perverfenefs of his audi
ence, evidently did not mean to give them fati'sfaaibn,
but, as on a former occafion, continued his figuraiivfe
way of fpeaking, rather adding to the enigma of it,
than explaining it. But he did not fay either that he
had feen Abraham, or that Abraham had feen him, but
only his day. All that he meant was, that as the future
glory and happinefs of the pofterity of Abraham, was
conneaed with his kingdom, and that this had been in
timated to Abraham, this kingdom of his muft have
been intended in the divine counfels before the time of
Abraham. In like manner Jefus fpeaks of the glory
that he had with God, before ihe world xcas, tho' he at
ihe fame time fpeaks of that very glory as the reward
Of his fufferings, and therefore not to be conferred till a
future period. Chriftians are alfo faid to be chofen in
Chrift

$*0 NOTES ON
Chrift, Eph. i, 4. before the foundation of the world,
tho' it is certain they had no being at that time. But
inthe eye of God, whatever is to be, may be faid al
ready to ex-ift, with him a thoufand years are as one
day, and one day as a thoufand years.
lam. ] Chrift had ufed thefe words twice before in
this difcourfe, in both which places our tranflators have
added the word he; why they have not done the fame
here, it is difficult to affign a good reafon. 24.— if ye
believe not that (lyu> Lfti) I am he, ye shall die in your
sins. 28. When ye have lifted up the Son of man, then
shallye know that (lyw siui) I am he. In both thefe
paffages I prefume that we are to underftand he that w&s
promised ; or, in the words of the Baptift, Matt, xi, 3. he.
that should come. So here ; — before Abraham was, I am
he that should come, or lam he that zuas promised before
Abraham was. T.
59. And so passed by, Thefe ivords are not found
in many MSS. and probably are not genuine. See
Pearce*
PARAPHRA_SE.
John VIII. 31, Jefus, addreffing himfelf to thofe-
who began to entertain thoughts of his being the Mef
fiah, faid, If you hold faft my doarine, and regulate
yourlives by it you fhallbe my difciples indeed. 32.
And in due time fliall be inftruaed in the whole extent
of my divine commiffion and be thereby raifed to a
(late of dignity and freedom, peculiar to thofe whofe
minds

Sec LI. The FOUR EVANGELISTS. 351
minds are fo enlightened. 33- They, confidering this
as arefleaion upon them, replied, We are the defcen
dants of Abraham, and being the favourite people of
God, are under no moral fervitude whatever- 34, Je
fus anfwered, in that you have been finners, governed
by your irregular appetites and paffions, you may pro.
pr-rly enough be faid to have been flaves to fin. 35. Be
fides, admitting that you are the fervants of God, you
cannot, as fuch be fore of a permanent eftablifliment in
his family ; but the fon and heir has not only a perma
nent eftablifliment in the family, but alfo a confiderable
power in it. 36. If he therefore make you free, you
fliall be no longer in the capacity of fervants ; and I
fliall exalt all my faithful follpwers to the privilege of
being the proper fons cfGod.
37. I know that you are the natural defcendants of
Abraham, but what will that avail you, when you adt
a part fo unworthy of that relationfhip, as appears by
your feeking to kill me, becaufe you diflike my doarine.
38. It is indeed true that both you and I adopt the
fentiments and imitate the condua of our proper ref-
pedive fathers. 39. They fufpeaing from this that
he was going to deny that they were the proper chil
dren of Abraham, faid, Certainly you will not deny
that we are the children of Abraham in every proper
fenfe of the word. 40. But indeed, replies our Lord,
J do deny it, for if you were the children of Abraham,
in the fenfe in which you may perceive that I now
life the word, you would do the works ot Abraham.
But your feeking to kill me for telling you the truth is
a proof that you are not the proper children of Abra ham

.332 N0TE5 ON
ham, for certainly Abraham wouTd hot have done Td*
41. You dti the WOrks of your prober father. They
rfeply, Do yoU pretend that we are. hot the defcendants
of Abraham, but of Gentile families ? We are certain-;
ly his feed, and ih a moral fetife, of the fame father
that he had, «ven God.
42. Jefus faid, if God Were indeed your father, you
ulrould love me, feetfaufe I am come immediately froni
him, and do not come of myfelf. 43. Ahd if yoU be of
the fame family With me, why do ye not underftand
my language ? Is it hot becaufe you ate fo prejudiced
that you will nOt give due attention to me ? 44. In fadt
your father ih a moral fenfe, is no other than the devil ;
becaufe you are wholly bent upon wickednefs, and One
«f the firft crimes that was committed in the world
(and Which it is ufual to afcribe to himi as the nominal
fource and principle of evil) Was a murder, vi*. that of
Abel by Gain. Lying and deceit are alfo of the fame
nature, and 'therefore are ufually afcribed to the fame
origin, and for this reafon, you cannot bear the plain
truth that I have told you. 45. You cannot convia
me of any fauehood, ahd yst you do not belie Ve me.
If you were, as yoU pretend to be, of God, you would
attend to the toord of God delivered by me, but your
hot regarding me proves that you are not cf God, but
of a different and oppofite origin.
48. The Jews, irritated at his difeouVfe, faid, It ap
pears fufnciently that we are right in concluding that
thou art no better than a Samaritan, or a Demoni'ac-
49. Jefus replied, My condua is far from being that of
a de-

Ssc. LL The FOUR EVANGELI9 TS. 333
a demoniac. I honour my father, aaing up to the com-,
miffion which I have received from him, and you revile
me for it. 50. IJut this does not affedl; me, becaufe I
am not folicitous about my own glory with perfons of
your charaaer. My glory is the care of him who fees;
US,and will judge between us. 51. So greatly will he
honour me, that all thofe who, hear and obey me, fhall
not die eternally. / \
52. Then faid the Jews, Now it is plain enough
that thou art a demoniac. Abraham and all the pro
phets are dead, and yet thou pretendeft that thy difci
ples fhall not die. 53. Art thou poffeffed of any prero
gative over our father Abraham, or the prophets, who
are all dead ? Whom doft thou pretend to be ? 54.
Jefus replies, It is not that I pretend to be any thing of
myfelf. All the honours that I have arc thofe which
my father is pleafed to confer upon me, and my father
is he whom you call your God. 55. It is plain, how
ever, thai you know very little of him ; but it is my
perogative to have the moft intimate knowledge of
him ,- and if 1 ihould deny, and not avow it, even to you
vyho ridicule me for pretending to it, I fhould be a liar
as you are ; but I do know him, and am wholly devot
ed to his will. 55- Moreover, great as you boaft of
your defcent from Abraham, it would have been hia
greateft happinefs to have feen the time of my coming.
into the world, and by faith he did fee it, in fore prof
pect, and rejoiced at it,
57. How can that be, replied the Jews, who did not
undcrftand his meaning, Thou canftnot.be fifty years
old at moft, and wert thou contemporary with A-
braham.

*ff* NOTES ON
braham ? 58. 1 do affure you, faid Jefus, that, in a very
proper fenfe of thc words, I may be faid to have been
even before Abraham, the Meffiah having been held
forth as the great objedt of hope and joy for the human
race, not only to Abraham, but even to his anceftors.
59. Upon this the Jews, unable to reftrain their indig
nation any longer, would have ftoned him, if he, being
aware of their defign, had not withdrawn himfelf from
their purfuit.
SECTION LIL
Of the man who was blind from his birth'.
John IX. 1  41.

J ESUS never wrought more than two miracles
at Jerufalem' of which we have any particular account ;
but they are both very remarkable for two circumftances,
as they are both peculiarly unqueftionable, and both
performed on the fabbath day. The firft was at the
feaft of Pentecoft, of which we have an account in the
fifth chapter of this gofpel. '1 he fubjea was a perfon
who had been ill thirty eight years, and had long wait
ed at the pool of Bethefda, which was a public place ;
fo that his perfon and his cafe muft have been very gen
erally known. Confequently the fuddennefs of his
cure would be very notorious, and could not be denied
to be miraculous. And yet fo great offence did the
rulers of the 'Jews take at this benevolent miracle be-

Sec. LII. The FOUR EVANGELISTS. SiS,
ing wrought on the fabbath day, that from that time
they formed a defign upon his life.
The fubjea of the miracle of which we have art ac
count in this chapter, is a man who had been blind from
his birth, and who had got his living by begging in pub
lic, and perhaps no perfons are better known in any
place than blind beggars. The cure of fuch a perfon,
therefore, would have all the effca that any miracle
eould have ; fo that if this failed to produce conviaion,
more miracles would have failed, and therefore would
have been fuperfluous. But even this miracle, being
wrought on the fabbath day, gave the fame offence as
the former.
This ftory is particularly remarkable for the finr-
plicity with which it is told, and the introduaion of
fo many natural circumftances as make it in a manner
its own voucher ; it being hardly poffible for any man
to have invent:cl all the particulars.
2. Ic may perhaps be thought to deferve mention-
ing, that it was the opinion of the Jewifli Rabbi's, that
bad difpofkions were formed even in the womb, fo that '
ftridlly fpeaking, a man might begin to fin, before k-e
was born.
Join IX. .2 Who did sin, this manor his parents, that
he was born blind-] Pearce well obfei vef, that this text
is no proof of the Jews in generalhaving adopted the
doarine of the pre-exiftenceof fouls ; becaufe the difci
ples, not being certain that he was born blind, might
mean, did this man fin, and fo becameb'ind by thejudge-
ment of God upon himfelf ; or, if he was born blind,
was it owing to the fin of his parents, and therefore a
judge-

§36 #OfESON
judgement upon them. The Jews mentioned, v. g,
did not believe that this man had been born blind, till
they had applied to. his parents. It is evident from
Jofephus that ihe learned JJew-3, did. afterwards adopt the
doarines of the feparate exiftence, and pre-exiftence of
the foul; (\yhich always went together), but from the dif
courfe of Martha and Jefus, John ii- it does not appear
to have been fo early as this. Indeed it does not appear
that thofe opinions, were ever generally prevalent among
them. 6. Ir, was fo common a thing to. apply ointments and
plaifters to difeafed eyes, that this man might poffibly
imagine there Was fome medicinal virtue in what Je
fus did on this occafion,.
7. We cannot Well imagine why the evangelift
fhould inform us that the word Siloam fignified sent, if
he had not thought that Jefus himfelf might allude tp
it ; the phrafe sent, or he that shoidd come, Sec. being
a well known name or title of the Meffiah with the
Jews. 13. Probably before a public court, where the Phari
fees had the chief influence.
14. It was a particular decifion of the Jewifli
doaors,, that it was unlawful even to put fpittle upon
fore eyes on the fabbath day, this being a medicinal
application, implying manual work.
16. By sinner we are here to underftand impostor.
SO. It muft indeed have appeared very extraordina-
*y that a man capable of performing a real liiiracle
-fhouidbe treated as an impoftor, or even with neglea,
: as

Sec. LIL The FOUR EVANGELISTS. 33^
if they neither knew nor cared, who he was, which
feems to be the meaning of what they fay.
22. Put out of the Synagogue.] The Jews had two.
kinds of excommunication, one which feparated them
four cubits from the fociety of others,but left them free,
at that diftance, to hear the law expounded in the fyna
gogue. This was called riiddui, the other was called
shematti, anfwering, perhaps, to Maranatha in Syriac
This excluded a perfon from the fynagogue for ever,
and in other refpeas fubjeaed a perfon td a variety of
inconveniencies of a civil nature. This was probably
the punifhment that was generally infliaed on Chris
tians. 33. There is much good fenfe and prdpriety, but
which the Pharifees confidered as infolence, in this
man's difcourfe, fo that it is no wonder that they were
provoked at it.
34. Born in sin] A proverbial eXpreffion, fignify.
ing being addiaed to the moft rooted evil habits, and
from early years,
37. This was the third time that Jefus owned him
felf to be the Meffiah, to the woman of Samaria, to
,his difciples in private, and how to this man, who was
probably alone. None of them amount to a public de
claration, fuch as was likely to come to the knowledge
of the Jewifli Rulers. That he referved for a future
occafion. 39. The charaaers here oppofed feem to be thofe
of the humble and fincere enquirers, who are fenfible of
their ignorance and willing to receive inftruaion, and
of the proud and opinionative, who rejedt whatever
Vol. III. X clafhej

»3S NOTES ON
<;Iafhes with their prefent fentiments ; and the sin here
intended is that ofrejeaihg the difpenfation of the will
of God now offered to the world.
PARAPHRASE.
John IX. 41. Jefus faid unto them, If you were
really blind, you would not be criminal, becaufe you
would nof have abufed any light that was vouchfafed
to you ;but the knowledge that you have is an aggra
vation of your fin in rejeaing me.

SECTION LIII.
The Parable of the good Shepherd.
John. X, 1  21.'

Ti

HIS is a continuation cf the fame di~fT
courfe, that Jefus held with the Pharifees, which was
begun in the laft chapter, in which he had charged them
with their guilt in rejeaing him, and plotting againft
his life, notwithftanding the evidence that he had giv
en- them of his divine m'lffion,
1 In this parable Jefos compares himfelf to the
good Shepherd, and the Scribes and Pharifees to thieves
and robbers of the fold, led to it perhaps by the pens of
fheep, which were kept either in the outei courts of the
temple, or in fome place near to it, for the purpofe of
facrifices ; for he was not now in the open fields. It is
the more likely to be fo becaufe we find mention made of.

Sec OIL The FOUR EVANGELISTS 33S
of a porter who let in the fhepherd, admitting him pro
bably intothe place where his fheep were kept, knowing
that he was the owner.
This parable is a fine illuftration of what he had
juft afferted, Ch. ix, 39. by fhewing the ready obedi
ence wherewith the humble and fincere would embrace
the gofpel, and the benefits they fliould derive from.
thence. And the behaviour of the people after the
delivery of the parable, as mentioned in the 20th and
21 ft verfes, ftill farther confirmed both parts of that
affertion by faa«.
3. Calleth his own sheep by name.] It appears from
hence, that it was the cuftom with the Jewifh fhep-
herds to give names to their fheep ; and the cuftom is
alfo found among the Greeks, as appears from Theo
critus. In the Eaft fheep are accuftomed to follow their
fhepherd. 7 . As they did not underftand him when he com
pared himfelf to a shepherd, he now changes the allufi
on and calls himfelf the door through which we may be
faid to enter into the fheepfold, or church of God,
learning of him the true knowledge of God. To ex
plain the fame thinghe eifewhere calls himfelf the way:
lam the way, the truth, and the life, or I fhew the way
to eternal life.
8. Meaning piobably the Scribes and Pharifees,
the profeffed leaders and guides of the people. For it
does not appear that any who were before Jefos had
pretended to be the Meffiah, X2 il.Jetu*

340 NOTES ON
II. Jefus here reverts to his original comparifon of
himfelf to a shepherd. . This frequent change of figures'
to reprefent the fame thing may prepare us to under*
ftand that when Chrift is called a sacrifice, it was 'only
by way of figure or comparifon, and that he was no
more a proper facrifice, than he was realiy a dd'or, or af
fhepherd. For he is faid to have been all of thefe*
Every man who dies in a good caufe may be faid to die
a facrifice to it.
18. This can never mean, as fome fuppofe,' that
Jefus had fo far power over his own life, that he
could difmifs his fpirit, and die whenever he pleafed,
without any apparent violence to himfelf. For tho^1
he might have had this, as well as any other miracu«
Ious power, it could not be his meaning in this place*
It has indeed been fuppofed that he did, in this mira-
• culous manner, difmifs his fpirit, when he expired up
on the crofs, after uttering the strong cry that is men
tioned in the account of his death.. But there' was
probably a mixture of convulfion in that cry, and the
effort would naturally contribute to exhauft the little
that remained of the powers of life. We no whers
find that he fpared himfelf any pains or hardfhip, and -
leaft of all would'he do fo, when he was to be an exam
ple of fuffering death to his difciples. For then he
would have availed himfelf of an advantage, which they
had not, and in faa would have fet an example of felf
murder. According to appearance, his death was the
proper and natural effeSt of torture, after being exhauft'-
ed by his fevere agony hi the garden, and his' other
truel fufferings.
P A R-

Sec. LIU- The FOUR EVANGELISTS. 34t
PARAPHRASE. \-
John X. 8. All who have gone before me, or will
come after me, pretending to be the Meffiah, are im.
npftor's, whom thofe that have the difcernment that e-
ven flieep have for their own fhepherd, would not, and
will not follow.
15 As the Father knows and honours me, fo do I know
and honour my Father, and in conformity to his will
I eyen lay down my life for the flieep, that is, my dif
ciples ; and not only for thofe of them who are Jews,
but for thofe Gentiles alfo, who in due time will be
brought into my flieepfold, by embracing my gofpel.
17. It is on account of this chearful and unreferved
obedience to his will, that God the Father loves me.;
¦aud when I lay down my life he will fhew his approba
tion of me, by enabling me to refume it.
,18. AH this 1 fubmit to voluntarily, and not becaufe
I am compelled to it by my enemies, whom, if I pleaf
ed, I have power to diform and confound ; but in obe
dience to my Father's known will and pleafure, I fhall
both lay down my life, and take it again.

X3 SEC-

843 NOTES ON

SECTION LIV.

The return of the Seventy. The Parable of the gooS
Samaritan. Jesus entertained by Martha and Mary.
LukeX. 17- — -42. '

<UKE has been obferved to pay the leaft
regard to the order of time of any of the evangelifts,
fo that it is difficult to arrange the order of thofe events
Which are related by him only, as the miffion and re
turn of the feventy difciples, mentioned in this place:
They feem to have been fent out as Jefus was on bis
way from SGalilee to the feaft of tabernacles at Jerufa
lem, but when they returned is quite uncertain j fmce
they might attend at the feaft, and then return to com
plete their miffion. And where Jefus was, and what
he did, from the time of this feaft to that ot the dejtii*
cation, which was in winter, we have no account what
ever. I have therefore introduced into this plaice all
the particulars mentioned by this evangelift from, the
tenth to the eighteenth chapter, which follow the mAtU
tion that he has made of the return of the Seventy (as
this muft have been after the feaft of tabernacles) and
Jo which there is annexed no particular note of time.
17. We have no account of any particulars of the
miflions either of the Twelve, or of the Seventy ; but it
is evident that miracles were wrought by both thefe
fets of miffionaries, and here mention is made of that
kind which was always, and moft juftly, confidered as
.pjne pi the moft extraordinary, vi;z. reftoring to the per- fed*

Sec. LIV. The FOUR EVANGELISTS. 34*

m-

fea ufe of their fenfes thofe who had been infane ;
fanity being incurable by natural means, except in a
long courfe of time ; fothat to have produced this ef
fect'' instantaneously, by a word fpeaking, muft have
appeared very extraordinary indeed.
18- I beheld Satan as lightning fall from heaven;]
, i. e. falling as rapidly as lightning feems to fall from
heaven. By Satan is here meant the fuppofed caufe
of poffeffion, and may be extended to evils of all kinds,
moral as well as, natural.
> 19. This could not refer to any thing that took place
during the miniftry of Jefus, but muft refer to their
miffion after his afcenfion. And this exemption from
hurt only meant upon certain occafions, when their de
liverance would anfwer the end of a miracle, to con-
vince the world of their divine miffion. On ordinary
occafions, neither Jefos himfelf, nor any of his follow
ers, were exempt from the common evils of life, or
from the greater calamities incident to their profeffion
in time of perfecution. Accordingly the apoftle Paul
enumerates more of his fufferings than fall to the com
mon lot of men; and moft of the apoftles, as well as
Jefus himfelf, died violent deaths. For this no recom
pence can be made but in the world to come.
20. i. e. Moral vintae, fuch as will intitle men to the
happinefs of heaven, is of infinitely more value than
any miraculous gifts. Accordingly Jefus fuppofes that,
at the laft day, fome may plead that they even worked
miracles in his name, who yet would be rejefted by
bim.
X 4 21 Our

Hi ' NOTES ON
2 L. Our Lord here expreffes himfelf in a mannctf
partly fimilar to that in which Matthew reprefehts him
as delivering himfeif-on the return of the twelve. Matt.
Ki, 25.
It was more conducive to the great end of the pro
pagation of the gofpel, that the firft converts fhould not
be perfons diftinguifhed for their wealth, their power,
or their ability; becaufe, in after ages, it might then
have been faid, that it was by power, or by addrefs, that
mankind were drawn into the fcheme. But none of
the apoftles were more than plain hor.eft men, who
icould not have been deceived themfelves with refpea
to what they heard and faw, and yet were incapable of
inipofiog upon others, had they been fo inclined. They
had neither wealth to bribe men, power to compel
them, or addrefs to cajole them. They were believed,
becaufe it was manifeft that they told the truth, and tbe
truth which they had no vifible intereft in telling, and
efpecially in fuf&rrng and dying for.
24. They had wifhed to fee the times of the Meffi
ah which are foretold in the ancient prophets. It was
a happinefs to live in times in which the great difpenfa
tions 0-f God refpedting mankind were fo much farther
advanced than they were in the time of thofe prophets.
But it. is a greater happinefs to liwe in our times when
they are more advanced ftill, when chriftianity has re
covered itfelf from many of the corruptions and abufes
which were introduced into it ; and when we have a
nearer profpea of its univerfal fpread, and univerfal
Utility.
'" 28 We

Sec. LIV. The FOUR EVANGELISTS. 3/4*
28. We fee here that Jefos had no new moral docs
trines to teach. In this refpea he only explained the
law and the prophets in their original extent; and on
thefe moral duties he laid the fame ftrefs as the pro
phets of old had done, who urged them as the only
means by which men could be accepted of God. How
different is this from the doarine that fome profeffing
chriftians teach, who fay that we are to be faved not by
any thing that we can do for ourfelves, which Jefu6
plainly fuppofes, but by fomething that he fhould do for
us ; a dcarine to which nothing that he, or the ap^fL
ties, ever advanced gave the leaft countenance.
30. An excellent p.r/able to fhew that- we arc not to
inquire into the relation that an objea of difti'efs bears
to us. It is enough that the ::.Tnc!ed are men, and
therefore feel as wc fliould do in the fame circum-
flariqes. The fcene of this parable is with great propriety laid
in thc road between Jerufalem and Jericho, which was
mountainous, and very convenient for robbers* One
particular pafs is ftill called the mountain of blood, or
the bloody road (Shaw's Traveh, p. 276). a name proba
bly acquired from the murders of paffecgers.
"1 his is a beautiful incident in the life of Jefus, and
fhews how intent he always was upon the difcharge of
the great duties of his miffion, to teach men the will of
God, and to poftpone every thing elfe to it. Martha
was not ill employed, but Jefus thought that file bufied
herfelf more than there was any real occafion for. From
ocher circumftances in the hiftory of thefe two wonvn, it is

"346 - - NOTES ON
it is probable, they were both equally excellent charac
ters, and accordingly Jefus had a particular refpea for
them both, as well as for their brother Lazarus, whom
we fhall find he raifed froni the dead.
34. Jflaces to accommodate travellers in the Eaft
are of very different kinds. In moft of them there is
only room to receive them and their goods. But in o-
thers, perfons are appointed to attend, and fupply them
with any thing that they want.
33. Two pence,] i. e. two Roman denarii, which
make about fix pence, as much as a traveller might
have to fpare.
42. One thing is needful ;] i. e. the tilings relating
to eternal life.
PARAPHRASE.
Luke X, 22, AH things relating to the kingdom
ef righteoufnefs which God will erea in the world, are
committed to me. The Father alone knows the full
extent of my powers and commiffion ; and that know
ledge of God which was referved for this difpenfation,
cannot he communicated to the world but by me.

SEC-

3ec LV. >he FOUR EVANGELISTS, 347

SECTION LV>
Jesus inveighs against the Pharisees, and' against
Coveiousness.
Luke XI. 37  54. XII. 13  21.

I

-T appears from what paffed at the enter
tainment of which we have an account in this place,
that the invitation was probably made with a captious
intent ; and indeed the extreme feverity with which
Jefus treated the whole company, can hardly bejuftifi-
ed upon any other fuppofition. For it does not appear
that, on proper occafions, he was ever wanting in can
dour or civility.
40. By that which is within, Jefus evidently meant
the heart, or the inward difpofition of the mind, having
before faid that their inward part was full of ravening and
wickedness. And certainly if a refpea to any thing, as
that which God refpeas, be a reafon for our attention
to it, the heart of man is that which deferves our chief
regard ; the affeaions of the heart being the foundati
on of all good condua, and confequently of all accept
ance with God.
4I. The chief outline of the charaaer of thefe Pha
rifees againft whom Jefus inveighs with fo much vehe
mence, was their addiaednefs to the vices of avarice
and hypocrify ; and therefore he fpeaks of alms on this
occafion, How oppofite was the doarine that Jefus here

34* NOfESON
here taught to the maxims of the Pharifees, who laid
the chief ftrefs on trifling pundliUios of condua ; and
who overlooked the weightier and more important
njatters, of the law.
Luke XI- 44. Graves wliich appear not,] as with
grafs growingover them, fo that if they be fhut men
Humble upon them, andiftheybe open they fall into
them, and are defiled with the touch of, the dead
body, 4,5. To he a doctor, or. teacher of the law, was pro
bably an office, whereas Pharisee was the name of a
fea ; but it is probable, that the doctors were chiefly
JPharifees. In what refpeas they differed from , the
Scribes does not dearly appear. Perhaps they are the
fame who are fometimes called Lawyers, being employ
ed as our advocates, or attornies, in courts of juftice.
And it muft be obferved,- that the law of Mofes was
the civil law of the Jews, as the Koran is that of the
Mahometans, the decifipns hi the courts of juftice be»
ing regulated by it.
48. i: e- Notwithftanding you think to do honour
to the prophets, by building them magnificent fepul-
chres, yet your tempers and condua fo much referable
thofe of your fathers who killed them, that the building
of the fepulchres may feem to be the aa of thofe who
approved of their murder, the one finiihing what the
other had begun, the fathers putting them to death,
and the fons burying them.
49. The correfponding paffages in Matt. 23, 34, It
is only / will send, without this circumftance of the
, wisdom of God, which makes it look as if it had a refer ence

SbcLV- The FOUR EVANGELISTS. r34>
ence to fome paffage in the prophets, whereas no fuch
thing is found in them. It is probable, therefo're, that
by this phrafe nothing more was meant than that God,
in his wifdom, would fend them the prophets he fpeaks
of. 5 1 . The blood oj Zacharias, who perished between the"
temple and the altar ;] referring, probably to that Zai
chariah who is faid 2 Chron. xxiv, 20. to have been
flain in that very place. He is there laid to be the1
fon of Jehoiada ; and as Zachariah the prophet, was the
fon of Barachiah, this Zachariah is fo called in Mat
thew xxiii. 35. The miftake was probably made by
fome tranfcriber, who thought to explain who 'this Za
chariah was, or it might have been written haflily by
Matthew himfelf.
52. It is faid that the authority to teach the law a-
mongthe Jews was given by the delivery of a key, as a
fymbol of their office. One of their Rabbi's is faid td
have had his key buried with him.
54. From this it appears that the whole company
were met with this captious defign ; but Jefus, without
fparin°- them, gave them no particular handle for their
malicious purpofe. ,
Luke XII. 13. &c. It does not appear at what peri
od of his miniftry Jefus delivered the difcourfes con
tained in this chapter ; but they confift of excellent in-
ftruaions, adapted to all times, and to perfons in all Si
tuations of life;
As many of the ancient prophets were 'judges, and
aacd in a civil capacity.; this man might apply to Je
fos without any captious defign. His reply, however, fhews

350 NOTES ON
fliews that his bufinefs was not to aa as a temporal
judge, but in a much higher capacity ; and therefore
he takes occafion from it to give advice; foiled par
ticularly to the cafe of thofe perfons who, through co-
vetoufnefs, could not agre e about the divifion of an
eftate, and in general to all perfons under the .influence
of the fame low principle.
15. His life does not depend upon the abundance
of his poffeffions. He is ftill fubjea to death, tho'
ever fo rich. W*
19. 1 will say to my sciil.] The word foul feems
to be often ufed to denote the percipient faculties^
Thus God himfelf is reprefentedas faying, My soul
shall have no pleasttse in him, and as making ufe of other
expreffions of the fame kind- It could not, therefore,
3mply that the Divine Being confifted of two principles,
of which the foul was only one. In faa, the expreffion
13 only equivalent to myself. It could not be ufed in
any other fenfe in this place ; for what is properly called
a soul cannot eat and drink.
20. This night shall thy soul be required of thee.]
i. e. This night thy life fliall be taken from thee, or,
this night thou (halt die.
21. Whofe treafure is with God, or laid up in his
cuftody, and of which he will give an account at the
laft.
PARAPHRASE.
Luke XI 4,8. In faa, when your condua is compared
with that of your forefathers, notwithftanding this token
of refpeft which you pay to the dead prophets, one wouV- ,
imagine

Sec. LVL The FOUR EVANGELISTS; 351
imagine .that it had a contrary meaning, and that they
were the fame kind of perfons whorboth killed the pro
phets and buried them, the burial being but a continu
ation of the fame proceeding*

SECTION LVI.
Of the Galileans whom Pilate skto. The p&r'able hjf
the Vineyard, and the Cure of an infirm Woman'.

Luke XIII. i  17.

o,

(JR Saviour's moft inftruaive difcourfes
were generally occafioned by incidental circumftances ;
and this muft have given them peculiar force. In many
of them we find that he had a view to peculiar cir*
cumftances of the Jewifh nation, a nation then rijfe for
deftruaion, which could enly be averted by fincere re
pentance. This, therefore, was the great burthen of
the preaching of Jefus, as well as that of John the Bap
tift befbre him, and ol the apoftles after them both.
Repent, for the. kingdom of heaven is at hand, repent and
he converted that your sins may be blotted out, was the
fubftance of all their addreffes, and this is a fubjedt
that can never be unfeafonable. All men are iiancrs,
and therefore ftand in need of repentance, and unlefs
that repentance be in time, it will be or no avail.
1. Galleons.] ProWy the fivers of judas
_ , . , , , hefoic put 'hiraieU at the head of
Gaulomtes, who had o<- . r
, ^^-iitaniea tnat C.oc[ v/as their on]/
a fea of Jews, ^ff^Cuun to the Romans, or any
fovereign, and &* or£%

352 * NOTES ON
earthly power ought not to be fuffered. It Wa3 to him,
probably, that Gamaliel alluded, Aas vi. 37.
2. Many of ihe Jews did fuffer in the fame manner,
great numbers of them being flain in the temple, which
they ufed as a fortification in their war with the Ko-
mans. 6. It was ufual to couple vines with fig trees, that
the one might be fupported by the other.
8. It fhould feem that we are not to underftand by
this the digging with a fpade about a fig tree, for fpades
v^ere not.ufed in vineyards ; but the turning up of the
ground between the rows of the trees with an inftru-
ment drawn by oxen. See Harmer's Observations,
Vol. II. p. 43. As this, however, was a fig tree, and
not a vine, it might be treated in a manner different
from vines, tho' planted in the vineyard.
9. This parable has the fame objea with the prece
ding, viz, to fhew the neceffity of repentance in time.
It is faid not to be cuftomary in the Eaft to do more
in an orchard than plow the ground between the trees.
Here fomething more was propofed, in orderto give the
tree the greater advantage.
11. The Jews afcribed. almoft every obftinate difor
der to the influence of fome evil fpir'r, giving ihe fpirit
the name of the particular difeafe. 'I'hus we read of
an unclean spirit, to fignify a difeafe which led perfons
irrto circumftances which in thc Jewifli law made them
unclearu In like manner a deaf and a dumb spirit,
means the caufe of deafnefs and dumbnefs, and what is
here culled a spirit of infirmity, only means a diforder
"that rendered a perfon infirir.. 13 The

Sec. LVI. The FOUR EVANGELISTS. Sj/$:
13. The miraculous nature of the cures performed
by Jefus is evident from the nature of the difeafes that
were cured by him. Thus this perfon had been infirm
eighteen years, fo that, according to the courfe of nature,
no fpeedy relief could be expeaed. Alfo, when a
perfon through weakncfs has become crooked, and on
that account unable to walk upright, which was the
cafe with this woman, being fuddenly enabled to walk
erea, was as evident a proof of a power properly mira
culous, as any thing that could be propofed.
14. Ihe perverfentfs of this Jewifh ruler of the
fynagogue appears in his notaddreffing himfelf to Jefus,
but only to the people who came to be cured. Befides,
any perfon, not under the influence of the moft unrea-
fonable prejudice, would have concluded that a man
who aaed, as Jefus did, by the immediate power of
God, could not do an unlawful thing.
15. This was allowed by the moft fcrupulous of the
Jews, tho' they thought it wrong to go to fetch water
for their cattle.
17. It is evident from this, and many other circum-'
ftances, that the bulk of the Jewifh nation d:d not a-
dopt all the idle diftinaions of their teachers, and that
they were not all influenced by their prejudices and^
malice. Befides, the rulers of the nation expeaed to "'
reign with their Meffiah, and to enjoy high offices under
him, which could not be the cafe with the common
people ; and tho' the Scribes and Pharifees might clear
ly fee that Jefus was the Meffiah, they had no favour to
expect- from him.
Vol. III. X ? A R*

3^4 NOTES Oft
PARAPHRASE.
Luke XIII. 2. Do not fuppofe that thefe Galileans
Were greater finners than the reft of the Jewifli nation,
who are all ripe for deftruaion ; but this was permitted,
that the reft might take warning, and repent. Whether
thefe individuals were geod or bad men, perfonally
confidered, makes no difference in this cafe. Such e-
vents are intended to awaken and alarm all.
SECTION LVH.
The Cure of the Man who had a Dropsy. Of Humility -,
and of Suffering in the Cause of Christ.

Luke XIV. 1  33 , .;$

X

HO' the Jews refted from labour on*
the Sabbath, they did not abftain from feafting, and
receiving their friends. On the contrary, they rather
preferred that day for the purpofe, nor was this ima
gined by them to be inconfiftent with the religious ex
ercifes of the fynagogue. It is probable that this invi
tation, like the former, was made with a captious de-
7 fign. l
2. This man was probably patented with the know
ledge of the hoft. For being aperfon of confiderable
confequence, a difeafed man would hardly have obtrud
ed himfelf upon the company without leave.
Z. As thus ftated, the Jews could not fay that what
Jefus propofed was unlawful, For they only objeaed to

Sec. LVII. The FOUR EVANGELISTS; ¦ 25$
to medicinal applications, as being a fpecies of bodily
labour. 4. This you will obferve, was the cure of a difor
der that could not by natural means have been cured
fo foon. 5. The Jews acknowledge that where life was in
danger, labour was lawful, even on the Sabbath day.
7. The Pharifees were particularly fcrupulous about
placing perfons according to their rank with refpea to
their knowledge in the law, on which account chiefly
they were revered by the common people. This ad
vice of Jefus is properly an admonition concerning de
cency and propriety of behaviour, which the fondnefs
of the Pharifees for popular applaufe led them to vio
late. 1 1 , This obfervation is made, fome have faid, no
lefs than ten times in the New Teftament ; and it is
certainly of the greateft importance ; an humble tem
per of mind implying a deep fenfe of dependance upon
God, which is the foundation of almoft every thing
that is excellent in maU ; and the oppofite difpofitidn
leads to every thing that is the reverfe of the chriftian
temper. In the Old Teftament the proud and the
wicked are commonly ufed as fynonymous terms.
i ' ri
12. ^It is poffible that this Pharifee had, outof often
tation, invited the moft confiderable perfons of his ac
quaintance to this entertainment, at which Jefus was
to be prefent.
Call not thy friends.] Our Lord could not mean
that friends are not to entertain one another, but
from the turn of the whole he appears to mean,
Y 2 "H

156 NOTES ON
'«« If you would make a feaft from which you would cle-
"rive real merit, and which will turn to your greateft
*' account, make one for which no recompenfe can be
" made by man, but by God only."
13. It is cuftomary in the Eaft after a fumptuous
entertainment, to call in the poor to eat up all that re
mains of the feaft ; and hofpitable perfons will often
call poor ftrangers and others, to partake of their din
ner, rather than dine alone.
14. It is very obfervable that not only upon this
occafion, but on all others, in the New leftamenf,, the
promife of the reward of virtue is reprefented as taking
place at the general refurreaion, and not before, fothat
the doarine of an intermediate state of happinefs and
mifery from the time of death to the refurreaion, is
no doarine of the Scriptures. In no paffage whatever
is the body faid to be in one place, and the soul with
its thinking faculties in another. The dead are faid
to sleep in Jesus ; their .lives being' hid with Christ in
God, that xvhen Christ who is, or has poffeffion, as it
were of their life, or to whofe keeping they are com
mitted, shall appear; then, but not before shall they ap
pear with him in glory. With refpea to the apoftles
themfelves Jefus faid, / will come again and take you
to myself, that where I am, there you may be a/so."
15. Eat bread, &c.J i. e. Who fhall live in the
times of the Meffiah, and enjoy the felicities of his
reign. 26. Hate not his father and mother.] The meaning
is, that we fhould prefer the caufe of Chrift to all earth-

Sec. I.VIII. The FOUR EVANGELISTS, zst
ly confiderations. So ajfo when it is faid, Jacob have
I loved, and, Esau have I hated, the meaning is, I have
loved Jacob more than Efau. Pearce produces other
phrafes of the like import.
Here our Lord adinonifhes us that the profeffion of
chriftianity is a ferious thing, and requires great firm-
nefs of mind, if we mean to live up to the profeffion,
and fecure the proper and great rewards of it.
33. We ought therefore to confider well with our
felves, whether we are determined to maintain the pro
feffion and praaice of chriftianity at all rifques. Without
this we are no chriftians, but merely men of the world,
who folloxu the multitude, which happens to be what is
called chriftian ; but who from the fame principle would
have been Mahometans or Pagans. To be chris
tians indeed, we muft be fo in principle, and from re-
fleaion, weighing well the truth and the value of the
profeffion, and determined to give up every thing, even
life itfelf, that may be required by it.

SECTION LV1II.
The parable of the lost sheep, the lost piece of money,
and of the prodigal son. ^

Luke XV. 1  32.

X

HE difcourfes in this chapter feem to
follow that of the laft. But as Jefus here addreffes
himfelf to publicans and finners only, tho' in the hear-
Y 3 ing

$5$ NOTES ON
ing of the Pharifees, Jit is not probable that he was now
in the fcoufe of the chief Pharifee, withswhom he had
dined. 1. &c. Thefe parables fhew, in a ftriking manner,
that as we give more attention to what we are in
the moft danger of lofing ; fo our Lord was juftified
in bellowing more time upon finners, to bring them to
repentance, than upon others.
Publicans, or thofe perfons who colleaed the tri
bute for the Romans, were held in great abhorrence by
the Jews, to whpm the Roman yoke ^ was very gall-
ing ; thinking it both difgraceful, and in a manner un
lawful. For many of them thought it their duty, at all
rifques, to emancipate themfelves from it. The^publi-
cans are commonly joined with sinners, or infamous
perfons ; and in general when an office is infamous, it
will be filled with perfons of infamous charaaer. On
this, and on many other occafions, the difcourfes of
Jefos are calculated to expofe the pride and felf con-
ceitof the Pharifees ; fhewing his own condua, and
that of his father, to be the reverfe of their's ; in not
.defpifing, or rejeaing, the loweft, and even the moft
abandoned of men, but kindly receiving them upon
their return to their duty.
9. For tho' this piece of filver, being only a drach
ma, or eight pence of our money, was fmall in itfelf,
it was a tenth part of her whole fubftance.
10. This was a cuftomary phrafe with the Jews ;
but they generally applied it to the fall of finners, npt
their repentance. 11 This

Sec.LVIIL The FOUR EVANGELISTS. 35$
11. This is perhaps the moft beautiful and inftruc-
tive of all our Saviour's parables, and abounds with the
moft important leffons, fpeculative and praaical ; ex
hibiting more efpecially a lively and affeaing reprefen
tation of the placability of God to penitent finners,
without atonement, and without upbraiding. Some
think that this parable was intended to reprefent the
ftate of the Jews and Gentiles, the former being com
pared to the elder fon, and the latter to the younger.
12. Probably not the half, becaufe the elder fon, ac
cording to the law of Mofes, was intitled to a double
portion of his father's property.
In the Eaft the laws of inheritance are generally
fuch, that it is not in the power of any parent to refofe
to give any of his children a certain proportion of his
property when they come to age, much lefs to bequeath
their property to whom they pleafe by -will;
15. Feeding hogs was an employ ment very difagre-
able to a Jew.
20. It is ufual to kifs the fhoulder in embracing.
See Harmer's Observations, Vol. II. p. 53.
21. You will obferve that this penitent fon had not
finiflied what he propofed to fay, being prevented by
the companion of his father.
22. All thefe circumftances fhew that he waB not to
be received as a servant, which was all that he folicited,
but as a son ; and his cordial reception is given him
without the leaft hint of any fatisfaaion being made to
his offended juftice. The return of the penitent was of
itfelf the moft pleafing, and a fufficient atonement.
Y4 28 This

'MO NOTES ON
28. This reprefentsi the envious jealous temper of
the vScribes and Pharifees ; tho' the charaaer h far
from being fo bad as theirs. So much -joy on the recep
tion of a profligate brother, whohad already received
and diffipated his ftiare of the inheritance, might juftly
alarm the elder, as if he was to have been difihherited,
pr at leaft deprived of his proper right.
30. He does not, yoU will obferve, call him his
brother, but fpeaking to the father, calls him his son:
But, in return, the father, fpeaking to the fon calls him
his brother, thereby reminding him of his relation to
him, and of his obligation to rejoice in every event that
was favourable to him.
31- This addrefs does not exprefs difpleafure, but is
calculated to allay his jealoufy and apprehenfions on his
own account.
32. He is fer from faying that this youngeft fon
would be put upon a level With the elder, who had al
ways remained with him, or that he would even give
him the fliare of his patrimony which he had wafted.
He would only be placed above the rank of a fervant,
and Would probably be entitled to farther favours as his
conduft fliould deferve.
This parable, therefore, does not authorize penitent
finners to c-xpea that they will ever be treated ftria-
ly fpeaking, as if they had never offended. Every
perfon will probably be the worfe for his fins of
every kind as long as he continues to exift, though
he will undoubtedly be a gainer by his repentance,
and have it in his power to acquire great degrees
of virtue and happinefs. And this feems to be much
more than the Pharifees were difpofed to allow. Se
veral

S£C. LTX. The FOUR EVANGELISTS. »0t
veral of our Saviour's parables and difcourfes muft
hate been very hr. pertinent if the Pharifees had fup
pofed that much favour would be fliewn to penitents.
Tht Ph.irifi-e in the temple probably faw the humility,
and marks of penitence, in the Publican who was wor
th .>ping along with him ; but ftill entertained a very
unfavourable opinion of his ftate with repea to God, as
well as a very high one of his own;

SECTION LIX.
The Parables oj the unjust Sfexvard, and of the rich Man
and Lazarus.
Luke XVI. 1.  31.
T JL HO' the parables in this chapter are
addreffed to the difciples of jefus, they evidently ref
pea the Pharifees, as well as thofe in the preceding
chapter. Among other things, the Pharifees were re
markable for their covetousness and sensuality. The
firft parable in this chapter is direaed againft the former
and the fecond againft the latter oi thefe vices. In the
firft we are reminded that whatever we enjoy, we are
but ftewards, who will be required to give an account
of every thing that we are entrufted with, and are
'therefore exhorted to make a wife ufe of it.
3. He could not dig, that is, he could not apply to
hufbandry. Tho' by way of excufe he fays that he
couldnot do it, the inability muft be fuppofed to proceed not

352 NO PES ON ^s
not from want of bodily ftrength, but from difinclina*
tion, arifing from his having lived a lefs laborious
life. 5. By debtor we are probably to underftand a tenant,
and what are here called debts were probably annual
rents, which, as a fleward, impowered to grant leafes,
he might have fome pretence for leffening.
6. The meafure of oil was probably a bath, which
was between feven and eight of our gallons.
7. The meafure of wheat was probably an homer,
which was between feven and eight of our bufhels.
8 And the Lord commended the urjust steward ;] not
for his injuftice, but for his prudence, which may ,be
praaiced with perfea innocence, and is then a great
advantage. 9. i. e. Make the beft ufe of thefe deceitful and
uncertain riches, employ them in fuch a manner in this
life, as will be moft for your intereft in the life to
come. lO. Since it is the difpofition of mind that leads to
juftice or injuftice, inall cafes ; if a man be juft, honeft,
or faithful in principle, he will be fo in fmall things, as
well as in great ones:
12. ¦ Things which pafs from one to another, and
therefore can hardly be called a man's own, and fuch are
all worldly poffeffions. W.
19. This parable fliews the Pharifees that they
might be as diftinguilhed as poffible in this world by ull
its pleafures and its honours, and yet find themfelves
wretched hereafter ; This fliews at the fame time how-
incorrigible many of them were, in not having been
reclaimed

Sec LIX- The FOUR EVANGELISTS. 363
reclaimed by the conftant reading of Mofes and the
prophets.
21. By det.iring is implied his not obtaining his de
fire. Heis lenrefcnted as quite negleaed, his fores not
fo m' ch as covered.
22 It is evident that this parable does notreprefent the
foul as a fubftance diftina from the body, but is form
ed upon the idea of the whole man being removed in
to a future ftate before the ufual time. For when the
beggar dies, it is not faid that his soul, but that he him
self was carried into Abraham's bofom- It is alfo the
rich man, and not his soulotily, that lifted up his eyes
in hell ; and the pains he complains of are fuch as could
affea his body only. Alfo when Abraham fpeaks of
Lazarus returning to the world, he evidently refers to
a real resurrection ; neither will they be persuaded,
though one rose from the dead. The general refurreaion
is never mentioned in any other terms-
By Abraham's bosom we arc to underftand a feat
next to him at an entertainment, as a place of the moft
diftinguifhed honour.
25. Abraham is reprefented as ufing no unneceffary
reproaches. His calling him son may intimate pity
rather than reproach, for not having lived as became
his fon. Both the charaaers, you will obferve, are
drawn in the extreme, with refpea to the difference
of iheir condition, both in refpea to ihis life and the
next. 26. The Jews, no doubt, originally fuppofed that
the dead were without fenfe or feeling ; but ftill they
were occafionally personified, as the heavens and the
earth

$&3 NOTES ON
earth, and other things without life,, frequently, are by
the antient prophets. Thus the dead fuppofed to be
in a place under ground, where the bodies were depo-
fited, are reprefented in this figurative way by Zacha
riah Ch. xiv, 9. as if they were ftill living, and fufcep.
tible of joy and forrow. Thus the Jews and other
nations might come to conceive of all the dead as being
in fome place provided for them under ground, and
having a kind of fociety among themfelves. After
wards, when the fouls of men were fuppofed to be
confcious, they were ftill fuppofed to be confined
in fome place within, or under the earth, and the
good and bad were fuppofed to be in feparate places.
But the idea of fouls being confined under the earth,
would never have occurred to thofe who conceived h
to be an immaterial andatherial fubftance, the natural
tendency of which would be upwards, and not down
wards. But having firft confidered the dead as being
under the ground, without life or foul, and afterwards
Confidered them as having a foul, they would naturally,
in that progrefs of their ideas, confider the fouls, or
fliades, of the dead as being in the fame place where
the dead had been. It was more than a thoufand
years before chriftians had any idea of the fouls of. men
going to heaven immediately after death.. For they
were fuppofed to be in a place under ground, called
hades, waiting for the refurreaion of the body ; and
they were not fuppofed to go to heaven, fo as to be
with God and Chrift, till then.
28. As this rich man makes no mention of his wife,
or children, he feems, to have been a profligate youth, who©

Sec. LIX. The FOUR EVANGELIS TS. sS4
whofe vices had ruined his conftitution, and brought
him to an untimely end.
31. We are not to infer from this that all men will
equally refill all means of converfion. But the evidence
of the divine miffion of Mofes being as undeniable to
a Jew as any truth could be, thofe perfons who were
not influenced by his writings, would find fome means
or other of evading the force of any other evidence*
even that of their own fenfes.
If, in our Saviour's time, the evidence of a perfon
rifing from the dead was not fuperior to that of the di
vine miffion of Mofes, much more would fuch a mira
cle be infignificant to us, to whom the evidence of a
future ftate is abundantly clearer than it was to the
Jews. If we really believe the gofpel hiftory, and the
principles of chriftianity deduced from it, nothing more
can be done to influence our condua. liven our fee
ing a man rife from the dead would not weigh any
thing more with us.
PARAPHRASE.
Luke XVI. 9. As this fteward, by his behaviour in
his flewardfliip, fecured friends againft the time when
he Ihould be deprived of his office, 1 advife you to apply
your wealth in this world in fuch a manner, as to fe
cure yourfelf friends in another.
10. And not the rich only, but even the pooreft, may
follow the fame maxim ; for he whofe difpofition leads
him to juftice and charity, will be juft and charitable,
whether he has little or much. If, therefore, you have
mad*

S6§ NOTES ON
made a bad ufe of the things of this world, how can"
you expea that things of more confequence will be en-
• trufted to you. If you have been unfaithful in a truft
as ftewards, how can you expea to be rewarded by
your employer, with an eftate of your own*
SECTION LX.
The duty of a servant, the Parable of the unjust Judge 'f
and of the Publican and Pharisee,
Luke XVII. 7  10. XVIII. 1  14.
T JL HE three articles of which the foaidri
that I am going to recite confifts, may be confidered as
intended to teach us a proper difpofition of mind with
refpea to God, efpecially that temper which we fhould
bring before him when we pray, viz. the deepeft huMU
lity and patience, to wait for whatever he fhall beftow
upon us.
7. The conneaioh of this obfervation with what
precedes it in the fame chapter is not very evident*
But what Jefus obferves in this place was perhaps in
tended as a caution to his difciples, not to be puffed up
with fuch extraordinary gifts as they would afterwards
be endued with, equivalent to a power of removing
mountains ; and an admonition that if, with thefe extra
ordinary powers, they fliould do nothing more than
what was prefcribed to them, they would not have title
to any fpecial favour* If

Sec.LX. The FOUR EVANGELISTS'. asf
If the point were placed after |p=/, and ivQicag joined
with cnya-TTCcrxt the meaning would be more clear,and the
contraft obvious— will say unto him, when he is come front
the field, Go and sit down to meat immediately ? And
will not rather say unto him, make ready wherewith I
may sup, and gird thyself and serve me, till I have eat->
en and drunk; and afterward thou shalt eat and
drink. T.
10. Unprofitable servant.] i. e, that is mean and in-
fignificant, having no claim to any reward, the language
of humility. The parable is defigned to inculcate hu
mility and fubmiffion with refpea to God, from whom
whatever we receive is from pure goodnefs.
Luke XVIII. 1. &c. This parable could not be in
tended to recommend a teizing importunity, but an
humble and patient waiting for the divine bleffing, tho''
it be long delayed ; and to fhew that, if even bad
men will hear reafon at length, much more may it lie
expeaedthat God will condefcend to hear a reafonable
requeft. 3. i. e. Do me juftice.
7. i. e. Not being unrighteous as the judge, but gra
cious and merciful, and therefore previoufly fuppofed to
hear every reafonable petition, as that of this woman
was- Tho' he delay their caufe ever fo long- W.
8. Shall he find faith.] i. e. faith in this particular
promife, concerning his coming to judge either Jerufa
lem, or the world ; the former of which events happen
ed contrary to general expeaation, and fo probably will
the latter too. 9 The

869 NOTES ON
9. The former parable teaches us patience, and this
humility in prayer. And humility is the foundation of
gratitude, and every other good difpofition which can.
recommend us to God.
IO &c. The Pharifee in words afcribes all to God,
at the fame thue that he difcovers the greateft pride,
haughtinefs, and contempt of the poor publican.
11. This Pharifee feems to have no other reafon
for thinking well of himfelf than becaufe, in his own
idea, he was not fo bad as thofe whoni he confidered as
the worft of mankind. And except his fading, and
paying tithes, which the law obliged him to do, all
thatheboafts of are things of a merely negative nature.
He does not fo much as pretend to any one pofitive
and aaive virtue, fuch as benevolence, and generofity.
On fuch weak foundations do many build their hope
of the favour of God, crying peace peace to themselves^
as the prophet fays, when there is no peace.
13. As the proud Pharifee could fee nothing but
his virtues ; fo this humble Publican can fee nothing
but his vices. But in both refpedls God fees what we
overlook. Happy will it be for thofe who, attending
chiefly to their imperfeaioas, are continually endea
vouring to improve themfelves. At the laft day, the
righteous are reprefented as difclaiming thofe virtues,
for which they had been the moft diilinguifhed, and
which their judge calls to their remembrance.
SEC.

Sec LXI. The FOUR EVANGELISTS. 3«9

SECTION LXI.
Jesus declares that he is the Messiah at the feast of
Dedication.
johnX. 22  42.

J OHN is the only evangelift who men- "
tions diftui&ly, and in their order, all the public fefti-
vals at which Jefos attended at Jerufalem, and what
he did at thofe times, efpecially the difcourfes which
upon thefe occafions he held with the Jews ; and they
all relate to the evidence of his divine million, and in-
direaiy that ot his being the Meffiah • as if the defign
of John had been to fhew that, if either his miraculous
¦works, or his own juft reasoning from them, would
have convinced the Jews of his being fent of God,
they would have believed in him, and their calamities
have been prevented;
22. The feaft of dedication was in commemoration
of the cleanfingof the temple, after the profanation of it
by Antiochus Epiphanes. It was celebrated eight days,
beginning the twenty fifth of the Jewifh month Cisleu,
which correfponds to our December. It was likewife,
in effea, the sera of their afferting their liberties, after
their fubjeaion to the kings of Syria. From this time
they were governed by kings of their own, till they
were reduced by the Romans.
23. Solomon's portico was to the Eaft of the tem
ple, looking over a deep valley, through which ran the
Vol. III. Z brook

Z7Q NOTES ON
brook Tli-dron, which fepiratedthe city from the mount
of Olives. Part of this valley had been filled up to
fupport this portico. Tho' this work had been proba
bly deftroyed, together with the temple of Solomon,
by the Babylonians, yet another beir,^ built on the fame
ground, retained the fame name. This portico is alfo
mentioned in the book of Aas. The temple was well
furnifhed with thefe porticos, or piazzas, and the}' were
exceedingly convenient for thofe who attended there,
eiiher in the heat of fummer, or the rains of winter.
24- Jefus had indiredlly called himfelf the Meffiah,
but they wifhed him to do it in fo many words ; and
no doubt for fome infidious purpofe. For when he did
avow it, in the moft open manner, before the Sanhe
drim, they were fo for from being favourably impreff
ed by it, that, on this very account, they pronounced
him to be worthy of death, and accufed him to the
Roman governor of affuming the character of a king.
25. Not in fo many words, but in language folly
equivalent, and by fuch actions as were fufficient to
afcertain his charader.
26- 27. Read the paffage thus, 26. But ye believe
not; for yeare not of my sheep. 27. As I said unto
you ; (v. iv. I4.) my sheep hear my voice, , and I know
them, and they follow me. T.
30 Much ufe has been made of this'text to prove that
Chrift is God, equal to the father. But there are fever
al fenfes in which two peifons very different in point Of
rank maybe faid to be one. Literally fpeaking, the
thing is impoflible. For then the Father and Son
would not only be equal, but the very same, and there-
t ¦ fore

Sec LXI. The FOUR EVANGELISTS. 3?4
fore could not be diftinguiftied by the different titles,
and offices of Father and Son. This union of Chrifi
with God, whatever it lie, is, as we learn from Chrift
himfelf, of the fome nature with that which fubfifts be
tween all his difciples and himfelf, and between diem
and God. For in his prayer John xvii, 11. he fays,
Holy Father, keep through thine own name those whom
thou hast given me, that they may be one as we are.
He repeats the fume fentiments more fully v. 22 faying,
and the glory xvhich thou gavest me, I have given them,
that they may be one even as xoe are one, I in them, and
thou in me, that they may be made perfect in one, ahd
that the world may know that thou hast sent me, and hait
loved them as thou hast loved me.
31. i. e. brought ftones, for fo the word fignifies,
there being no loofe ftones for that purpofe either in,
or near the temple:
This fliews a predetermination to put him to death,
by ftoning. 35: Unto whom the word of God came.] Pearcex.
would render it with whom the judgment of God was,
referring to thofe perfons, who by adminiftering juftice,
ftood, as it wtre, in the place of God.
38. It appears very clearly by the reply of Jefus,
that the Jews did not accufe him of, pretending to be
God equal to the Father. He juftifies himfelf upon
the principle of other perfons being called Gods, from
their having an office refembling that of god ,- and to
this he, who aaed by a more immediate commiffion
from God, had a better title. The evidence of this
was his works, which he always afcribed to the father,
1 2, and

S72 NOTES ON
and never to himfelf. Of this we have an example in
this very verfe. If I do not the works of my P.uher
believe me not. But if I do, tho' ye believe not me, believe
the works that ye may knoxu and believe that the Father is
in me,andl >n him. This correfponds to what he fays in
another place, of the Father within him doing the.' works.
This is by no means the language ot a perfon who af
cribed any proper divinity to himfelf. It is direaiy
difclaiming all divinity, and indeed all power above,
tha: of any other man, and afcribing it to God only.
39. To take him, not to ftone him ; for which they
had no pretence, but to carry him before the Sanhedrim,
in order to obtain a judicial fentence againft him.
4I. The inhabitants of this country were the beft
judgts of fome part of the evidence of the divine miffion
of Jefus, asthey muft have had the moft diftir.a recollec
tion of the teftimony of John the Baptift in his favour;
PARAPHRASE.
John X. 28, 1 give unto all my fincere followers e-
ternal life, which no one is able to deprive them of.
29. My Father, who has given me this power, and to
whofe providence I afcribe all the fuccefs of my doarine,
is greater than all, and no one is able to fruftrate his
defigns. 30. And in this refpea I and my Father are
to be confidered as one and the fame, fince what I do is
by power communicated to me from him.
31. Upon this the Jews again took up ftones to ftone
him. 32. Jefus faid unto, them, many ufeful miraculous
works have I fhewed you from my Father, for which of

Sec LXI. The FOUR EVANGELISTS 3fS
of them is it that you are now about to ftone me ? 33.
7 hey replied, it is not for any good work that we ftone
thee, but for a crime no lefs atrocious than blafphemy ;
becaufe thou, who art but a man, haft" the affurance to
arrogate to thy felf all the power of God, and therefore
in faa makeft thyfelf to be a god. 34. Jefus anfwered,
If 1 had ufed the very language which you now afcribe
to me, it would not be without example in the fcrip
tures For do you not read in Pfalm Lxxii, 6, I said
ye are gods, fpeaking of magistrates only. 35. If then,
in the language of the fcriptures, they are called gods
,whq only aa by commiffion from God (and furely thc
language of the fcriptures is not to be arraigned.) 36;
With what pretence can you fay of him who comes in
to the world with a more immediate and extraordina
ry commiffion from God than any prophet before him,
thou.blafphemeft, when all that he fays amounts to no
more than calling himfelf /Ae Son of God, and claiming
fuch a power as you might expea that a fon might re
ceive from a father. 37. And that I am in this fenfe
the Son of God, I appeal to the works which he has em
powered me to do. Thefe prove to demonftration that
what I do is by the power of God himfelf; 38. And
therefore ; that what I faid before is true, viz. that I and
he are one, or in other words, it is as if my Father was
in me, and 1 in him ; fo intimate is the communication
that fobfift-* between us.
% 3 SEC.

iu* NOTES ON
SECTION LXII.
'Concerning Divorces. Children brought to Jesus. Hi*
¦Observations concerning , Riches.
(Matt. XIX. 1.  30. MarkX. 1.  31 Luke XVI.
18. XVIIL 15.--  30.
J ESUS had retired from Jerufalem becaufe
Hhe Jews had made repeated attempts to take his life.
However, he feems, after the feaft of Tabernacles, not
to have returned into Galilee, at leaft not to have
fpent much time there, and therefore he had retired to
the neighbourhood of the river Jordan, where we are
informed that he had many difciples, in confequence
of the people of that country having heard much of the
preaching of John- the Baptift, and being fatisfied that
what he had foretold concerning Jefus was true.
3. There was great difference of opinion among the
.Jewifli dodlors on the fubjea of divorces, fome main
taining that nothing but adultery would juftify them,
but others, and the generality, that they were lawful for
anv caufe of diflike. The queftion was now put to
Jefus, probably with a view to bring on him theodium
'of one or other of -thefe parties.
6. The books of Mofes contain.the civil law of the
Jews, and therefore arguing from them was very pro
per in this cafe, even without confidering marriage as
»any thing elfe than a civil contraa. J\fatt.

ic.-I-.rr-. Tii^rOUll EVANGELlSia.

8 For the hardness of your hearts ;J For the per-
verfnefs of your tempers, knowing that without fome
liberty of divorce, the cafe of the wife would fome
times be intolerable.
13. In all cafes where impofition of hands is men
tioned, itwas only as an adtion which in thofe countries
accompanied1 prayer for any particular perfon.
14. We fee here the affodlionate temper pf Jefus', in
not only praying fcr thefe little children, but alfo taking
them up in his arms, as Mark fays, and putting his hands
on them, when he did it. A perfon of a veiv auflere
charadler would have contented himfelf with praying
for thefe children, without taking them up in his arms.
'1 he aaion fhews an affoaionate love of children, a.id
we ma}7 add a pleafant and amiable temper.
17. This epithet of good was perhaps iiidlfcriminatc-
ly applied to thofe who were mafters, or dodiors df ihe
law ; and Jefus might chufe to check that, piadlice.
His referring all gooclnefs to God, as the fource of it,
is of a piece with his difclaiming all extraordinary
power as originating with himfelf, and refering it to
God only. Jefus ufing this language is the ftrongeft
proof not only that he is not God, but that he was fen
fible of his imperft-aions as a man. For hli created
beings muft be impeifedl.
21- This command, which Jefos had before given
to feveial other perfons, and efpecially to his apoftles,
might ferve to fiiew this young man that there was
fomething that he valued more than his duty, if he con
fidered Jefus as fpeaking from God. It alfo fliews the
dangerous influence of riches in general. By this young
Z 4 n.au's

3f6 NOTES ON
man's going away forrowfol, it is evident that he had
fome ftruggle with himfelf, which could only have arif
en from refpedling Jefos as a prophet at lead. For o-
therwife fuch a command could not have affeaed him
at all. He would have treated it with derifion. I would
farther obferve that this command to fell all even in
this particular cafe, was not abfolute, but propofed as a
mark of perfoaion. If thou wilt be perfect, go and, sell
that thou hast.
Sell that thou hast, and give unto ihe poor] This our
Lord might fay for the fake of trying him, and feeing
what he was willing to do and fuffer for the fake of the,
gofpel. Befides,' this was adlually done by the primi
tive chriftians, and was neceffary in the circumftances
Jn which the chriftian church was formed.
35. No wonder that they were amazed, for riches
and power were at that time tbe great objea of , the a-
poftles themfelves, they expeair.g that Jefus would be
a king, and that they were to be his chief minifters.
27- 'Ihis fliews that the apoftles, probably all of;
them, had been perfons of fome property. Otherwife,
this boafting would have been quite impertinent ; and
I have obferved before that there are evident traces of
feveral of t them being confiderably above the loweffc
.rank of life.
28. Te xvho have followed me" shall, in the regenera-
tion,whe.n the son of man cometh, sit upon twelve thrones
£c O.
Mark X. 25. This verfe in Beza's copy, comes af
ter v. 23, which leads naturally to v. 24. It is likewife
confirmed,

Sac. LXII. THE FOUR EVANGELISTS, sff .
confirmed by Matt, xix, 24, and. Luke xviii, 25.
Markland. 30. Dr. Owen and .Bifhop Pearce confider the claufe
houses and brethren, and sisters and mothers, antjichil*
dren and lands, with, precautions, as an interpolation^
not being reconcileable to the truth, of faa;
£» AR AP HR.ASE.
Matthew XIX. 1 1. &c. Jefus faid unto them, What-
you propofe, in order to avoid the inconveniencies at
tending the married ftate, when there happens not to
be a thorough good liking between the parties, viz. not
to marry at all, is more than can be expeaed of all per
fons,- though it is fo with refpea to fome. For. fome!
have little or no inclination to marriage, and therefore
may be fa'd, in a figurative fenfe; to be eunuchs from
their mother's womb, as others are aaualiy eunutfts by
the wanton cruelty of men ; while others, like myfelf,
will devote themfelves to a fingle life, ih order to be
free from worldly incumbrances, and to devote them
felves' more entirely to the fervice of religion ; which,
tho' not generally advifable, may be expedient in time
of perfecution. In this cafe, let every perfon aa as he
fliall find himftlf able to do, and as he fhall judge to be
beft upon the whole.
14. Luke XVIII. 17. Do not forbid affeaionate pa
rents to bring their children to me, for fuch will be qua
lified by baptifm to become members of my vifible
church, as your children are now members of the Jew
ifli church by circumcifion* And befides, of perfons
whofe tempers, in many refpeas, refemble that of a
child

§7S NOTES ON
child, the fubjeas of my kingdom muft entirely confift,
For whofoever does not receive my inftruaions with a
humble and teachable temper, free from prejudices and
worldly views, which is charaaeriftic of » a child, can-
"not poffibly receive it to good purpofe.
17. Jefos faid unto him, By your manner of addrefs -
you feem to confider me as being of myself fuperior to
others, in goodnefs ; whereas every thing good is de
rived from God ; fo that, ftriaiy fpeaking, he only is
good ; becaufe he alone is fo of himfelf, originally, ab.
folutely, and in the hjgheft degree; ..;
26. Jefos replied, ,Confidering,indeed, the very pow
erful temptationsto which rich men are expofed, it may*
well appear impoffible for them to . refift their fatal in
fluence ; but notwithftanding this, fuch is the power oi.
the motives to virtue foggefted in the gofpel, which
GocLhaj,. font me to preach, ,that even this temptation
will-not be found too ftrong : for numbers wijl abandon
every thing for the fake of the gofpel, and of a good
confcience. t
30. Many who are firft with refpea to advantages,.
like the Jews, will be the laft to improve them ; and
many who are laft, as the Gentiles, will diflirguifh therr. •
felves by an early and zealous attachment to the gofo
pel.
S E C

Sec LXIIL The FOUR EVANGELISTS. 3>f .
SECTION LXIIL
The Parable of the Housholder who hired Labourers.
Matt. XX. 1,-  16.
T
- • • » JL HE parable with which this chapter a-
pensis a confirmation of what Jefos advanced at the
clofe of the laft, viz, the first -shall be last, and the last,
first. 1. By this parable our Lord reproves the Jews,
who fliould be offended at the admiffion of the Gentiles
into the chriftian church.
2. This was the ufual price of a day's labour in
times of antiquity. It was eight pence of our money.
3. This third hour of the day was about nine in the
morning with us.
16. Many fliall be invited to partake of the bleffings
of the gofpel, but few, in comparifon of what might
have been expeaed, will be found worthy of them. By
this he might mean that the apoftles and other early
difciples, who becaufe they were the firft to embrace
chriftianity might on that ground think they had a juft
claim to be particularly diftinguiftied by Chrift. They
had boafted that they had left all to follow him. And
he might intend to apprize them that this circumftance
alone would not avail them, fince chriftians in a later
period might. have on the whole even more merit than
they. This

49&F NOTES ON -
This may be an allufion to the method of raifing
recruits in time of- war* when all thatwere .capable of
bearing arms were called to appear, tho' but few of
them were selected for the army.
Pearce thinks the words, $Iany~are .called and few
chosen, an interpolation in this place, having been bor
rowed from chap, xxii, 14. where they are very proper.
The obvious meaning of this parable is, that we
have- no right to complain if we receive, at the hands of
God whatby his promife we are intitled to (for we have
no other title to any thing) tho' to appearance, others
reeeeive more than in that .proportion. For tho' in
general all men willreceive hereafter according to their
works, and no perfon will receive, less than he can rea..;
fonably expea, pthers may. receive in a much greater
proportion.- Fortius is analogous to .the methods of
divine providence in this world, and we have no reafon
to fuppofe that the divine proceedings in another will ,
be regulated differently. ,We may think that the cpnr
dua- of providence, will not be mysterious hereafter.
Butin this we may be miftaken, tho' in a future world
we fhall certainly know more than we do in this. Still
God, and his rv.orks, and , providence,, will always be
incomprehenfible to finite minds; ,; ,iv
Striaiy fpeaking there can be nof ach -thing as.paiv
tialityin the divine proceedings. When God diftin
guifhes one perfon more than another, we have reafon
to think that it is never on his own account, but always
on that of others ; it being conducive, to the good of the
whole that there fhould be fuch diftinaions. In this,
therefore, there is no proper partiality to any perfon. God

Sec LXIV. The FOUR EVANGELISTS. ( "381
God is the common parent of us all, aud ftands m an
equal relation to us all.
This parable is far from giving any encouragement
to a late repentance: For thofe who were hired -at the
eleventh hour had been waiting all the day, but nobo
dy hired them ; fo that they could not have done more
than they did, in fliewing their readinefs to be hired,
and to labour. Befides, one hour's work did remain,
which cannot be faid to be the cafe of a proper death
bed repentance, when all opportunity and capacity for
-. labour is over.

SECTION LXIV.
The Resurrection of Lazarus.
John XL 1  57.
"T -fi. HE family of Lazarus, eohllfting of his
filters Martha arid Mary, befides Lazarus himfelf, was
One to which Jefos feems to have been particularly at
tached, no doubt on account of the excellence of their
charaaers. From feveral circumftances this family
feems to have been of- fome confideration. At this
houfe an entertainment was made for Jefus and his
friends, whert Martha was bufied in making preparati
ons for it,* while Mary attended to the difcourfes of
Jefus. ' At another time this Mary anointed the head
of Jefus with a box of ointment, of fo great value, as
appeared exceedingly extravagant to Judas, and others
- who

ss2 Notes on
who were prefent. When Lazarus died, he was bu
ried as a perfon of fome diftinaion, not in a common
grave, but in a cave dug out of a rock. After the burial,
many of the Jews from Jerufalem were on a vifit to
the family, to comfort them, fome of whom feem to
have had conneaions with the chief priefts ,- and fuch
alfo were prefent at the entertainment, when the box
of ointment was ufed.
2, Of this the evangelift gives an account in the next
chapter. 3. Thinking, no doubt, that he would haften to his
relief. 4 i. e. Would not finally iffue in death, but in his
refurreaion. 10. By day, Jefos might here mean that day, or
feafon, in which he was to xvork the xvorks of him that
sent him. When that fliould be expired, but not before,
he was to fall a facrifice to the malice of his enemies. \
16. i. e. " If he will expofe himfelf in this impru-
" dent manner, ftill we muft not defert him. Let us
lt run the fame rifque, tho' we die along with him."
¦22. i. e. hoping he would raife him from the dead4
but not prefun.ing to afk fo great a favour,
It is evident that the Jews in general, as well as
the learned Pharifees, had a firm belief in the dodlrine
of a resurrection, which they did not learn from Jefus.
We find traces of it in the times of the Maccabees, long
before our Saviour ; and it is the belief of all the Jews
to this day.
As it is highly improbable that a doarine of fo ex
traordinary a nature as this fhould ever have occurred to

Sec. LXIV. The FOUR EVANGELISTS. 383
to the mind of any man, and much lefs have been fo
firmly believed by a whole nation, we cannot help con
cluding that it had its origin in fome revelation from
God, tho' tht; record of it is now loft. It was probably
prior to the time of Mofes, and may have been as old
as Adam, or at leaft as t noch, whofe being tran.
flated without dying would imprefs the minds of men
with the perfuafion of the reality of a future life, and a
life, it muft be obferved, not of the soul, but of the bodif,
or of the man. Such alfo would be the natural inference
from the fubfequent ^tranflation of Elijah. Alfo, when
Samuel appeared to Saul, it was not the foul of Samuel,
but Samuel himfelf, rifing from his grave, under
ground. From thefe confiderations it may appear poffible
that David might refer to a future life in fome of thofe
^paffages in the Pfalms in which we fhould not otherwife
have expeaed fuch a reference.
If fo important a revelation as this had been mads
to Mofes, or at any time pofterior to him, we fhould
certainly have known when, and by whom, it was com
municated. It muft, however, be acknowledged to be
fomething extraordinary, that we fhould find fo little on
this fubjedt in the Old Teftament. The minds of the
beft of the Jews were but carnal ; and in the Meffiah
himfelf they expeaed nothing but a temporal prince,
the virtuous as well as the vicious among them.
2-1, &c. N. B. The resurrection at the last day is the
ohjedl which Martha brings into view ; our Lord's re
ply is relative to the fame objea — I am he who fliall
raife the dead, and beftow life upon them at that day —
then

Mi NOTES Otf
then, he that believeth in me, though he were dead, yet
•fliall he live : and every one who is living (¦zroig o £uv)
andbelieveth in me fhall never die. This is juft the
fame doctrine as that which St. Paul lays doVira, 1 Con
Xv. 51. Behold I shew you a mystery; or a doarine
newly promulgated by the gofpel, we fhall not all fleep,
but we shall ail be changed, &c Jefus adds— believeft
thou this ? Martha, as though f urprized with a fudden
view of the grand object prefehted before her, Which
dhe could but imperfectly comprehend, replies only in
¦general terms ; Yea, Lord, I believe that thou art the
Chrift, the Son of God, which fhould come into the
World-*>confequently — that all thy declarations are true»
and thy promifes faithful- T.
26. 1. e. 1 hey who fliall be dead at the fecond doming
of Chrift fliall rife again, and they who fhall be living at
that time will be changed, and hiade incorruptible and
immortal without dying. This promife of our Saviour,
however is only made to believers, Or good men. That
the wicked will be made immortal in a future ftate wa
are not told.
35. Jefus probably Wept from mere fympathy, with
the grief of all about him, which is an argument of the
amiable fenfibility of his mind.
38. 1 he Jews of better fafhion generally difpofed
of their dead in caves, ftooped out of the natural rock,
where, alter they were bound up with fpices in linen
cloths, they were fhut up with ftones. Shaw's Travels
p. 265. 42. This implies, tif not a particular prayer for
divine affiftance every time that he worked any mi
racle.

Sec LXIV. The FOUR EVANGELISTS; 38*
racle, at leaft an habitual confidence in the divine aid^
which is equivalent to it. It equally implies that he
worked his miracles not by any power properly inhe
rent in himself, tho' originally derived from God, but by
a power foreign to himfelf; agreeing with what he fays,
that the Father within him did the works. Now tho'
there be a fenfe in which it may be truly faid that God
works aU our works in us and for us, fince we derive all
our powers from him, yet if any of us fliould fay, when
•we only walk or fpeak, or perform any other natural
notion, that it was not ourselves that did it, but God ;
the language would be very improper, and reprehenfi-
ble, implying more than was really true. It is evident,
therefore, from the whole tenor of the language and
condua of Jefus, that the power by which he worked
his miracles was no more his own than the power
by which Mofes or the apoftles worked miracles was
their's, tho' the exertion of that power in fome cafes
feems to have been voluntary, or to have depended up
on his will, which was not the cafe with any other pro
phet. 44. The greater quantity of fpices there was ufed
in the Jewifh interments, the greater honour wa3
thought to be done to the dead- See Harmer's Qbser*
vatiohs, Vol. II. p. 163.
'1 his was the third miracle of this ftupendous na
ture, and the evidence of it is more indifputable than
that of either of the preceding, many of the enemies of
Jefus being prefent, and particularly attentive to his
condua. Vot. III. A a 46* Thia

866 NOTES ON
46. This is not the only occafion on which the Jews
refilled theevidence of the moft undeniable miracles;
But they wanfed more miracles,-and of a different kind,
to convince them that he was the Messiah,
49. It is conjeaured.that John wrote; v^stg ovk occurs
ouSf ^oyilsor-Qs, Do ye not know aniconfider W See
Pearce.
P A R AP H R A S E.
John XI. 9. I am under no apprehenfion of what
you fear from the Jews. As men- travel in fafety in
the light of the fun, and ftumble only when they walk-
in the night, fo I, who am guided by a light fuperior
to that of the fun, while I am about my Father's bufi
nefs, am under his conftant proteaion, and therefore
am without any fear for my perfonal fafety.-
16. Then faid Thomas to hisfellow difciples, Since
he is determined to go, though at the apparent hazard
of being killed by the Jews, let us by all means accom
pany him, and fhare his fate, though it fhould be death
itfelf. 25. Jefos faid unto her, It is by me that the general
refurreaion fliall be accomplifhed, and a new and bet
ter life introduced. At the laft day all my deceafod
followers fliall rife, and thofe of them who fhall be alive
at the laft day fhall not die at all, but undergo foch a
change as that their bodies may be fimilar to thofe
that rife again; and, from being corruptible, fhall be
come incorruptible and immortal. 27. She replied, I
have

Sec LXV. The FOUR EVANGELISTS. 3*?
have no doubt of What thou fayeft, for I firmly believe
that thou art the prbmifed Meffiah.
50. Caiaphas faid, It is certainly better for us to
deftroy this one man at once, than run the rifk of bring
ing the whole vengeance and power of the Romans up«
on us, irt order to crufh the feditions that will be excit
ed by him, which might be the utter ruin of the whole
natioh.' 51. Now Caiaphas, being the high prieft that
yeai*, his words may be confidered as prophetical, and
in a much more important fenfe than he had any idea
of. For in fadl, Jefus did die for the whole nation, and
not for that naYion only, but for the benefit of tlie whole
world, who by becoming chriftians are united under one
head, and brought to join in the worfhip of the one liv
ing and true God.
SECTION LXV,
Jesus on his xvay io Jerusalem foretells his sufferings,
cures two blind men, and is entertained by Zaccheus.
Matt. XX. 17  34. Mark X. 32  52. Luke
XVIII. 31  43. XIX: 1  IO.

w,

E are now drawing near to the moft
interefting part of the hiftory of Jefus, viz. the tranfac-
tions of the laft paffover, at which he was crucified. Of
thefe, as might be expeaed, we have a more diftfoa
account than of any of the preceding tranfaaions of
his life, and we fliall find his mind properly affedled
with the clear knowledge that he had of his approach.
A as

388 NOTES ON
ing fofferings. From this time all his difcourfes to
his difciples had a view to them, and to their fituation
in confequence of them. For excepting during the a-
gony in the garden, he feems to have felt more for
them, than for himfelf.
19. There was fomething very improbable at the
time in this prophecy of Jefus concerning the manner
of his death. The greateft probability was, that if he
had been to die a violent death, it would have been in
the Jewifh manner, by stoning, as a blasphemer, efpeci
ally if, as was feveral times attempted, it had been done,
in a fudden tumult. But it was in the councils of God
that he fhould be put to death in the moft open and pub
lic manner, probably that being long expofed to the
view of all perfons, there might be the more witneffes
of the reality of his death ; and this was moft effedlu.
ally done by fhe Roman method of public crucifixion.
31. This is faid to allude to the two moft honour
able places in the Jewifh Sanhedrim, viz. on the right
hand, and on the left of the prefident.
It feems extraordinary that, immediately after Jefus
had fpoken fo very exprefsly of his death, and the man
ner of it, a requeft of this kind fhould be made to him."
But the apoftles were fo folly perfuaded that their maf
ter was to be a king, invefted with fupreme power, ef
pecially as he had juft before fpoken of the twelve apof-
ties as to fit upon twelve thrones, judging the twelve
tribes of Ifrael, that they concluded he fpake figura-
lively ; and the nearer he-was to thofe trials which thdv
fuppofed to be fignified by his death, the nearer they
would

Sec. LXV. The FOUR EVANGELISTS- S8f
Would naturally imagine he was to that kingdom, which
was to follow thofe trials.
The two fons of Zebedee, James and John, had al
ways been particularly diftinguiftied by Jefus, but not
more than Peter ; thofe three only having been with
Jefus when he raifed the daughter of Jairus, on the
mount of transfiguration, and afterwards in the garden
of Gethfemane. They might think that, being two of
the fame family, they would ftand higher in the efteem
of their matter on that account, tho' the fame was the
cafe Of Peter and Andrew. It is plain, however, that
thefe fons of Zebedee did not conclude froni what Jefus
had faid of Peter having the keys of the kingdom of hea
ven, that any particular prerogative was intended by it;
for then they would have confidered the dignity for
which tliey petitioned as already promifed to another.
22. The word /3awTv£w often fignifies to overwhelm
with calamity. '1 hus Jofephus fpeaking of a gang of
robbers who forced their way into Jerufalem, fays
cQa7TTia'av rrjv tpoXiv. they baptized the city.
1". James was the firft of the apoftles who fuffered
any confiderable hardfhip, being put to death by Herod.
John outlived all the apoftles, but his fufferings might
not be the lefs, but perhaps the more, on that account,
tho' he might die, as is fuppofed, a natural death.
28 Give his life a ransom for many.] i. e. fhall de
liver, or rescue, many, viz. from fin and mifery by
means of his gofpel, which was fignally confirmed by
his death and refurreaion. Thus God is faid to redeem,
or ransom, tne Ifraelites from Egypt, by an exertion of
his power, not by giving a price for them.
A a 3 This

S*0 NOTES ON
This was very pertinently obferved, in order to giv«
,the apoftles juft ideas of the nature of that honour,
which himfelf and his moft diftinguiftied followers
would obtain. It would confift not in perfonal gratifi
cation; but in having a fphere of greater ufefulnefs,
which is properly expreffed by being the servant of all;
and indeed fuch is the nature of all lawful and defirgr
able advancement. They are ftations of public ufefuf-
nefs, in which men give their time, and employ their
talents, for the good of others ; and what is that but
being servants. Such, in faa, are kings, and all ma
gi Urates ; officers who receive falaries for public fer
vices ; but being fervices for which all perfons are not
qualified, the idea of greater dignity and honour is ne
ceffarily, and properly annexed to them.
29. This tranfoaion, which is placed by Matthew
after the departure of Jefus from Jericho, is related by
Mark and Luke as happening at his approach to it. The
difference is inconfiderable, and Matthew who was pre
fent is certainly the moft worthy of credit.
31. The perfuafion that Jefus was the Meffiah was
probably by this time become general among the Jews,
as we fee by the impatience of the multitude to make
him a king on his entering into Jerufalem, and Son of
David was fynonymous to Messiah.
34. This is the laft miracle that we have any account
of Jefus performing, except that relating to the barren
fig-tree, and that of his healing the ear of the high
prieft's fervant which had been cut off by Peter, and
it was of the fame benevolent nature with the generality
of his miracjes. You will alfo obferve that it is not
;.,-'¦¦• .ii
only

Sec LXV. The FOUR EVANGELISTS. 3»1
only faid that he reftored thefe perfons to their fight,
but that he had compassion upon them, and touched their
eyes, which are indications of a fympathifing and feel
ing heart.
Luke XIX- 1. This was on Jefus's laft journey to
Jerufalem. 4. Sycamore trees are ftill very common in Palef
tine: f. They conclude that he was a finner, or a man of
no principle, merely becaufe he was a publican.
8. In anfwer to thefe Jews, Zaccheus makes this
declaration concerning his general principles and con
dua, fhewing that he was not the man that from his
profeffion they took him to be. For we are not to fuppofe
that Zaccheus was here only profeffing what he would
do hereafter, and therefore imagine that this is an ar
gument for the poflibility of sudden conversions. Cha
raaers, and habits, which form charaaers, arefnot fo
foon changed.
The Jews, on the voluntary acknowledgment of a
fraud, were only obliged to add a fifth part. They
were to reftore fourfold when they had made no difco
very, but were convidled cf the hjuftice-
9. Jesus said unto him.] This may perhaps be ren
dered concerning him. See Macknight.
By a Son of Abraham Jefos here means a proper
member of the Meffiah's kingdom, one who is intitled
to the privileges of it. From jefos faying that this
falvation was to come to Zaccheus this day, it is pro
bable that the difciples concluded he would :very foon
effume his kingly charadler, as you will prefently find.
A a 4, By

392 NOTES ON
By Son of Abraham he does not mean a mere defcett.
dant of Abraham, but a worthy fon of his. 'I hat
Zaccheus was a Jew, his name evinces. Had he been
a Gentile, it is probable that the Jews would have made
ftill more objeaion to Jefos being entertained by him.

SECTION LXVI.
The Parable of the ten Pounds, and 'Jesus' 's Lamentation
over Jerusalem.

Luke XIX. 11  44.

I

-N the preceding part of this. chapter Jefus
had faid, when he was entertained at the houfe of Zac
cheus, this day is salvation come to this house-. , From
this circumftance probably, and alfo from his having
faid a little time before, that his twelve apoftles . would
fit upon twelve thrones, judging the twelve tribes of
Ifrael, they would naturally enough, confidering the idea
they had of their mafter, and his kingdom, be led to es>
pea that he would foon affume kingly power, perhaps
at the approaching paffover, to confound all his ene
mies, and aggrandize his friends. It was with a view
to this ftate of the minds of his diftipl.es that Jefus de
livered the parables lam going to read to you.
We fhall alfo find that, on this laft vifit to Jerufa
lem, Jefus took every opportunity of delivering the
moft folemn and awful warnings to the Jews and
foretelling, both in parables, and without a parable the
judg.

SecLXVL The FOUR EVANGELISTS. 395
judgments thai would befal them in confequence of
their unbelief. This parable is one of them, tho' H
Inight likewife be intended to fignify to his difciples^
who expeaed the immediate difplay of his royal dig
nity, and their own appoaching diftinaion and happi<.
fiefs, that the bleffings of his kingdom were not to be
Obtained fo eafily, but only in confequence of a careful
improvement of the talents with which they were en-
trufted. 12. To receive for himself a kingdom.] This is an
allufion to the practice of the kings of Judea, and of the
neighbouring countries, to go to Rome to obtain from
the emperors the confirmation of their right to the
throne, and to engage their proteaion.
13. Each of thefe pounds was feven Or eight of our
money. 15. If by Jefus going away, and then receiving his
kingdom, we are to underftand his going to his Father,
and then his returning with power and great glory to
raife the dead, and to give to every man according to
his works, we may learn fronvthis parable, that the hap
pinefs of heaven is rtot a ftate of mere dnjoyment, with
out farther exercifa or discipline, but a ftate of great
exertion, like that of the government of a city, or a pro
vince. We fhall then have more important, but more
honourable work to do, and therefore may be faid to be
in a ftate of difcipline and improvement, as long as we
continue to exift. So that it is only in a popular and
general fenfe that our ftate of trial is faid to terminate
with the prefent life ; the ftation we immediately enter
Upon in the next depending upon it.
Aa5 23 Thus

*** NOTES ON
23. Thus, without any exertion of his own, the rm>
»ey that had been entrufted with him would have re
ceived some increafe ; and as he knew the feverity of
his mafter, he had no excufe for not doing this. We
fee in this inftance what miferable excufes men are rea
dy to make for their negfea of duty. They are firft
governed by their paflions, or by their indolence, and
let them be ever fo much to blame, they will always,
like Adam and Eve in paradife, find fomething to plead
in their own excufe. This we fee to be the cafe with
the moft abandoned of men. By fome means or other
they often jfocceed in pacifying their own minds, and
as the prophet fays, cry peace, peace to themselves, when
there is no peace. What we fee to be the cafe with o-
thers, we fhould always fufpea concerning ourfelves.
The fame bias in our own favour, will always diaate the
fame idle excufes, which being common to all men,
will avail us nothing at the laft day.
26. They who have foewn the greateft capacity,
and the beft difpofition to improve what has been com
mitted to them, are the moft proper perfons to receive
more. But it is ftill as a farther trust, which they are
to improve, and not merely as a reward for paft fer
vices ; an opportunity of ftill greater exertion, and a
fphere| of higher duty ; as no doubt will be what is
called the happinefs of a heavenly ftate.
27. By servants, we are to underftand the profeffed
difciples of Chrift, and by his enemies, thofe who open-
ly rejea him, as the Jews of that generation.
41. This circumftance fliews in a moft ftriking light
the fenfibility of the mind qf Jefus, his feeling and af-
foaicnata

Sec LXVL The FOUR EVANGELISTS. &t.
feaionate difpofition. He was not content with for-
Warning his countrymen of their certain; ruin, if they
Ihould continue in their courfe of difobedience to God
and his prophets, but he was moved even to fhed tears
on the view of the approaching miferies of his enemies.
So far was he from indulging a fpirit of revenge, that
he expreffes the ftrongeft regret that they had not
been more wife for themfelves, and that his good will
to them could avail them nothing.
44. At the time that this prophecy was delivered it
was no more probable that the city of Jerufalem would
be fubjea to thefe dreadful calamities which Jefus
here predias, than any other city in the Roman empire.
Yet he not only foretels the certain deftruaion of it,
but the very manner in which it would be accomplifh
ed, their enemies casting a trench about it, and com
passing it on every side, to prevent all ingrefs or egrefs,
which was adlually effeaed by a wall of circumvallati-
on, in the courfe of the fiege by Titus.
The phrafe to know, frequently fignifies to regard,
to pay proper attention to.
SEC-

*9S NOT£S ON

SECTION LXVII.
^fesus sups at Bethany, and makes a triumphant entry
into Jerusalem.
Matt. XXVI. 6  13. XXI. 1  11. Mark XIV
1  9. XI. 1  10. Luke XIX. 29  40.
John XII. 1  19.

A<

_S we are come nearer to the laft fcenes of
the life of Jefos, his hiftory becomes much more inte
refting than before, and we are now within a few day's of
his death, when he was at Jerufalem for the laft time.
About this time, for the reafons that have been given,
and efpecially on the account of the recent raifing of
Lazarus from the dead, in fo public a manner, and fo
fiear to Jerufalem, tha expeaationsofthe common peo
ple were raifed to the higheft pitch ; and the firft re
ception of Jefus by the populace, who did not enter in
to the views of their foperiors the Scribes and Phari
fees, correfponded to thefe high expeaationsi
John XII 1. This was on the fabbath day, when it
was duftomary with the Jews to make entertainments^
2. By Martha's ferving, it fhould feem that this
entertainment was at her own houfe, or at leaft that
it was made at her expence, it being ufual for the maf
ter or miftrefs of the houfe to wait upon the guefts ; as
Abraham and Sarah are faid to have done, when they
entertained the angels without knowing them to be
fuch. But Matthew and Mark fay that this entertain ment

Sec LXVII. The FQUR EVANGELISTS 39/
ment wa? aj the houfe of Simon the leper, probably one
whohad been a leper, but was cured by Jefos-
3. In Matthew and Like this ointment is faid to
have been contained m an alabaster box, by which was
meant a veffel without a handle fuch as was ufed for
holding fmall quantities of very valuable things. It was
great refpea to anoint the head with ointment of fuch
value, but. to anoint the feet with it, was a mark of the
greateft poffible refpea and veneration. Thefe fenti
ments would, no doubt, be much heightened in the
mind of Mary, by Jefos having fo lately railed from
the dead her brother Lazarus, who was prefent at the,
entertainment, 5. The fum here mentioned is near ten pounds of
pur money. 6- Bear that which, was therein.] E£o(ga<roi.v,
which may be rendered carried off, or stole what was
in it. Matthew XXVI. 7- Alabaster was a. fubftance
pf which boxes were fo commonly made for oint
ments, &c. that they retained the fame name when
they were made of gold, filver, glafs, or wood. Pearce.
Breaking means nothing more than opening it, or only
shaking it, to mix the parts well together. That fhe did
not pour the whole contents on our Lord's head, is evi
dent from her referving a part for his. feet.
Not that flie had any view to his death ; but Jefos
himfelf, knowing how foon he was to die, bhcife in this
manner to allude to it, tho' it was impoffibie for anv of
his audience to underftand him at the time, which I
have more than once obferved to have been his cuflom on

sk NOTES ON
oh other occafions. His meaning feems to have been,
thafthis ointment which Mary might be fuppofed to
have prepared for his dead body, was applied to him
while he was alive, and only hear to his death.
John XII 9. There was probably a great croud about
the houfe, as well as a confiderable number of guefts. It
was indeed fufficient to excite cUriofity, to fee at the
fame time a man who had beeh raifed from the dead,
ahd him who had raifed hind,
1 ! L By believing on Jesus muft here1 be underftood
believing him to be the Meffiah, as appeared when he
entered the city*. Nothing perhdps can fhew the incor
rigible prejudice and malice of the Jewifh rulers in a
ftronger light than their attempting to put to death La
zarus, as well as Jefus. Indeed, their folly was as great
as their malice. For believing, as they did, the power
of Jefus to raife a man from the dead, what could they
expeabut to afford him another opportunity of triumph
ing over them. But extreme malice often makes men
blind to the moft obvious confequences of things, and
as we fay infatuated;
12. This was Sunday, from the following circum-
cances afterwards called Palm Sunday.
Matt. XXI. 2. This exaa knowledge of things at a
diftance, with refpea to time and place, which Jefus
fhewed upon this occafion, and likewife afterwards,
with refpea to the perfon with whom he intended to eat
the paffover, was well calculated to fatisfy his difciples,
when they came to reflea upon it, that nothing could
befal him but what he forefaw, and was prepared for. Thc

SecLXVII; THE FOUR EVANGELISTS. 599
The Jews were not allowed to ufe horfes. For in
the Eaft they are chiefly articles of luxury, being only
ufed for pomp, and for war, and never as beafts of bur
den, or drauhgt. The afs alfo is a much finer animal in
the Eaft than it is in this part of the world. We read
of Judges and princes riding upon them- When Solo
mon was crowned, and made a folemn entry into Jeru
falem, he was feated on an afs.
4- The paffage alluded to is Zech. ix, 5. which Gro
tius fays is allowed by fome Jewifh Rabbi's to relate to
the Meffiah.
9. The expreffion of the moft profound reverence in
the Eaft is to fall down and kifs the feet of a perfon, or
the hem of his garment. See Harmer's Observations,
Vol. II. p. 38.
Mark XI. 10. That cometh inthe name of the Lord.]
Thefe words are not found in feveral MSS. Pearce
thinks them to be an interpolation. He that cometh
(o ep%o j*sv<&') feems to have been an appellative of the
Meffiah. I hus when John fent to inquire if Jefus was
the Meffiah, he bid his difciples to fay, Art thou he that
should come ?
It Is evident from thefe acclamations that the gener
ality of the common people confidered Jefus as the
Meffiah, who they thought was to be a defcendant of
David, or, in their phrafeology, a Son of David.
John XII. 19. From this time the rage of the Pha
rifees was raifed to the higheft pitch. Jefus had kept
no meafures with them, and now he took no meafure to
guard himfelf againft them. It was evident, therefore,
that there muft be an end of his authority, or theirs. Can

400 NOTES ON
Can we wonder, then, at the defperate part they took,
or at the violence and infatuation with which they con*
dtiaed themfelves it it.
PARAPHRASE. .a.,
i
Matthew XXVI. 12, Mark xiv. 8". John xii, /.
By referving fuch a quantity of valuable ointment for
this occafion, fhe has, in fea, referved it for my funer
al. It is like the laft kind office to a departing friend,
where no return is expeaed; and in this light I fhall con
fider it.

SECTION LXVIII.
Jesus clears the Temple, and curses the barren 'Fig*
¦<... tree.
Mathew XXL 12.  21. Mark XI. ll,_-*-26. Luk*
XIX. 45, 46. John XiL 14  22.

ESUS is now arrrived at Jerufalem, to
that feaft of paffover at which he was put to death, lie
had fpent fome time in the country beyond Jordan, and
in the defert, or lefs populous part, of Judea, on ac
count of the Jews having fought his life; Hi6 journey
to Jerufalem at this time drew particular attention, in
confequence perhaps of his having dropped fome ex
preffions which were thought to intimate that he would
foonaffumea regal charaaer. Indeed, having now no
farther

Sr.c. LXVlIL The FOUR EVANGELISTS, 40*
farther nieafurds to' obferve with refpea to the Jevrifh1
rulers, he affumed more authority, and more outward
marks of dignity, than he'had ever done before.
His commendation of Mary for anointing hini with
fo great a quantity of valuable ointment, probably in
the prefence of a large company of perfons of confe
quence, was a! tacit acknowledgment of his claim to a;
very high charadler. But his triumphant entry into
Jefufalem, amidft the acclamations of the populace
who falufed him with the titles appropriated to the'
Meffiah,- was in faa openly affuming that charda'er-
The reafon of the common people crowding after him
in this maimer was, no doubt, their expe'diatioh of his
being* that prince whom they had fo long expea.ed ; and
their difappointment in this expeaation from him may
help tis, in fome meafure, to account for their inve
teracy agamft him a few days afterwards ; when they
preferred Barabbas to him, and were clamorous" for
his crucifixion, fuppofing' fome of them' to be the fame
perfons, tho' as we fhall fee, it is very 'poffible that they
were "not, .
'¦' l£. This' cleanfir.rj of the temple Was an aft of' great
boldnefs, and openly fe'tting at defiance all the pdWer
of the1 ftate, Hvhkh had connived at fo great an abufe.'
This was '.done' at the 'height of Jefos'3 popularity,
the common people attending him every where, and
difpofed to favour him in every thing that he fliould
undertake, in fuch a fuch a manner as difcouraged the
Jewifli rulers from oppofing;hin:.
For the convenience of thofe* who came from"' a dif
tance, and who could not bring' along with them their
Vol. III. B b lambs

iOZ NOTES ON^
lambs for the paffover, and other beafts for facrifices^
the outer court of the temple had long been ufed for
tbe purpofe of buying and felling viaims, and perhaps
as abufes are apt to increafe, for other purpofes of traffic,
and the general bufinefs of exchange, thofe who came at
a diftance from Judea bringing the coins of their ref-
peaive countries, and there exchanging them for fuch
as were current in that country.
Jofephus fays that no lefs than 256,500 lambs were
offered at the paffover.
16. Perfected praise.] The feventy have the
words here quoted, but [in the Hebrew it is ordained
strength. This was virtually acknowledging that he was the
Meffiah. John II. 18. i. e. " What fignfheweft thou that thou
" art the Meffiah, feeing thou doft things that are pe*
" culiar to that charaaer."
It may feem extraordinary that our Lord's enemies
fhould have had a fufpicion of his intended refurreaion,
and yet his difciples have no idea of it at all. But their
notions of his dignity and approaching kingdom might
make them have the greateft difficulty -in conceiving
that he fliould ever fuffer death ; and confequently as
he often fpake very figuratively, they 'would be moft
apt to put fome figurative conftruaion on all that he
faid about a refurreaion.
22. This is a remarkable inftance of Jefus fome
times chufing to fpeak in a figurative and enigmatical
manner, fuch as he knew would not be underftood at
the time. Being then in the temple, his hearers would
naturally

Sec. LXVIIL The FOUR EVANGELISTS. 403
naturally think that he meant the building in which
they were.
Matt.X XI. 17. His lodging out of the city might
be on account of the vaft crouds which were then in it,
and alfo to avoid any tumultuous attacks upon him by
the contrivance of his enemies.
18* Having left the houfe where he lodged early,'
before he had taken any refrefhment.
19 This was probably a fig tree on the public road,
and therefore no particular perfon's property ; and as
Jefus chofe to fpeak by parables and fymbols, he took
this opportunity to fhew in the cafe of a fig tree, what
would be the fate of the Jewifli nation in general, in
confequence of their unfruitfoinefs in a moral refpect.
21. It does not appear that the difciples underftood
i the true meaning of this miracle; They were only
ftruck with the greatness of it>
Mark XI. 12. The time of figs xvas not yet,] i. e. the
time of gathering figs- According to Dr. Shaw (Tra
vels, p. 342 (the time of gathering figs in the Eaft is
the middle or latter end of June, but that it frequently
happens in Barbary; arid no doubt in a hotter climate,
that, according to the quality of, the preceding feafon,
fome of the more forward and vigorous will now and
then,yield a few ripe figs fix weeks or more before the
fullfeafoii. It is well known, he adds, that the fruit
6f thefe prolific trees' always precedes the leaves, arid
confequently when our Savicur faw one of them in full
vigour, having leaves, he might according to the com
mon courfe of nature, very juftly look for fruit, and
haply find some ; if not fome winter figs upon it like.
? b 2 wife,

404 NOTES ON
wife. For thofe figs' which are ripe itt Auguft Often
hangon the trees all winter, and are gathered as a de
licious morfel in the fprincj.
This miracle of the blaftihg of the barren fig'tree
ivas' aw'iilly prophetic of the calamities of the Jewifh
nation for their infidelity and other fins.
13 ' heOphraftes, as explained by Pliny, fays of the
Egyptian fig tr es,ihat the laft years fruit being pulled
about the beginning of the dog days, they prefently
pnrtluce more ; and that w'aen the fun rifes with Arc-
turti", thev bloffom again, the winter nourifliing
the fruit. This fruit the Jews called D*VD,2 (bicu-
rahy as in Hofea ix, 10. I found Israel like the grapes in
the wilderness, as the first ripe on the fig tree. C.
22. Iraveafaith of God, i.e. an exceeding ftrong
faith, as a river of God fignifies a great river.

SECTION LXIX; :
Some Greeks enquire concerning Jesus. A voice from
Heaven. Discourse concerning his Mission.

John XII. 20  50.

_, ROM the time that Jefos; entered Jeru-
falem at this laft feaft of paffover, we fi.d him almoft
.continually jn the temple, the place of moft publicjre-
fort, where he difcourfed as ufual, efpecially concern
ing hU divine miffion, wliich we fhall now find attefted
i a miraculous manner. And I have obferved before 'that

SecLXIX. The FOUR EVANGELISTS. 4™
that of all the evangelifts John gives the, mod particu
lar account of the warnings that the Jew/s had of their
approaching ruin on account of thei r re jedtion of Jefos,
and of the evidence they had of bis c'jivme miffion ; as.
he records many of his difcourfof> to this purpofe, omit
ted by the other evangelifts-
20. As thefe Greeks attended at the paffover^ it.. is-
poffible that they might be pPjfely tea to the Jewifh re
ligion, tho' many perfons who. wt;re not entirely- profe--
lytes, not being circumsifer'!, but who had a reifpedl for
the Jewifli i-ligion, and were vYorflilppers of ";the true
God, attended the fervice of the temple in the exterior
court. Indeed, idolatrous princes fometimes' chofe to
offer facrifices, or had them offered in their nanje at
the temple ; and fuch offerings were .not reject ed I ly the
Jews. As thefe Greeks were acquainted with Ph ilip, who-
was of Bethfaida, which bordered upoa Syro-phsafcia
it is probable that they were of that country, as well
as the woman whofe daughter Jefus cured of madntefs.
27, It is no wonder that Jefus, being a many fhould
on the near approach of his fufferings, feel much anxi
ety and diftrefs. Much muft have paffed in his own'
mind of which we have no account. Here we have
the firft intimation of his giving any fymptom of it in
public, and we fee that his feelings on this occafion
were exaaiy fimilar to thofe which he had in what is
called his agony in the garden. He earneftly wifhed
(as what man would not) to be excufed his dreadful
fufferings, and violent death ; but at the fame time he
expreffes his entire acquiefcence in the will of God, in
B b 3 thc

406 NOTES ON
the plan of whofe providence that event was abfoluter
ly neceffary to the greateft and moft benevolent pur-
pofes. 28. This is the third time that Jefus was honoured
in this remarkable manner by an audible voice from
heaven, attefting the divine approbation of him. The
firft time was at his baptifm, and the fecond at the mount
of transfiguration. 29. Thofe who did not diftinguifh the words, but
only heard a loud noife, muft have been thofe who
were at a diftance ; while thofe who were near enough
to diftinguifh the founds, faid that it was the voice of
an angel. It was probably too loud to be that of a
man. 31. By the ruler of this world Mr. W. in this
place, and alfo Ch." xiv, 30, underftands Chrift him-
felf. W.
34. The Jews to this day fuppofe that the Meffiah
will firft refcue their nation from their ftate of captivi
ty and fervitude in other countries ; that the refurrec
tion will then lake place ; that the Meffiah will conti
nue to live along with thofe who will be raifed from the
dead, and that the age of man in general will from that
time be equal to that of the antediluvians. Their au
thority for this is If. lxv. 17. &c*
36. Probably retiring to Bethany, where he always
paffed the night, after which he appears eonftantly to
have reforted to the temple, where he continued the
greateft part of the day. Accordingly, when he was
ppon his trial before the high prieft, who inquired con
cerning

SecLXIX. The FOUR EVANGELISTS. 40/
cerning his doarine, he faid that he had taught daily
in the temple, in the moft open manner.
37. Notwithftanding thefe miracles, which cleaily
proved him to have a commiffion from God, the Jews
thought that he wanted two neceffary charaaers of their
Meffiah. He had not the sign from heaven, which they
expeaed, and what was more, he affumed no marks of
royalty, but peremptorily rejected all offers to make him
a king. 38, The paffage alluded to is If. x.iii. 1. in which the
obftinacy and infidelity of the Jews were clearly def
cribed, being forefeenby God, and made fubfervient to
the purpofes ot his wife providence.
43. In times of perfecution there will be many per
fons in this fituation, not having courage to aa confid
ently with their principles. In thofe times chriftianity
will have more friends than publicly appear to be fo, as
at other times it will have fewer ; the fame motive viz.
a wifti to be thought well of by perfons of fafliion and
power, and even by the populace, then leading men to
make a public profeffion of chriftianity, which in other
circumftances would lead them to aa a contrary part.
In neither cafe are they influenced by a love of truth,
but by fome worldly confideration. It may be of ufe to
us to afk ourfelves fetioufly, what part we fliould pro
bably take in time of perfecution for confcience fake,
PARAPHRASE.
John XII. 23. Jefos faid, The application of thefe
Greeks to fee nie,fuggefts the joyful idea of all nations
B b 4 becoming

308 NOTES ON
becoming my difciples, and partaking of the bleffings of
the gofpel. And now the time draws very near for that
awful event, which is abfolutety-aeceffiry to all
the great ends of my miniftry ; viz. my death and re
furrection, after which I fliall be glorified. 2-i. But my
death is as neceffary to the converfion of the world to
the belief of the gofpel, as the cafting of a feed into the
ground is neceffary to the multiplication of it. 25.
And, alarming as it may feem, all my faithful followers
muft be as ready to meet death in the profeffion of the
faith of the gofpel as myfelf. In the cafe of perfecu
tion he that loves his life, fo as to deny his religion for
the fake of it, fhall forfeit a life of infinitely more va
lue than the prefent ; but he who, from a confcientious
regardto his religious principles, is willing to fuffer death
rather than renounce them, fliall receive in exchange
for it eternal life hereafter. 26. Every perfon who pro-
ftffes himfelf to be my fervant muft follow me wherever
I go, though death ihould be in the wav. But it
will be an ample recompence for this that my Father
will honour and reward all my faithful followers, of
.whatever nation they may be.
31. Now is the time faft approaching, when ven
geance will be taken on all thofe who rejea me ; fince,
after this voice from heaven, they have had all reafona
ble evidence of my divine miffion, and are not convinc
ed by it. Soon will my triumph over all the powers of
darknefs, of fin, and death, be complete. 32. For if
I be raifed upon the crofs, it will, in faa, be as a ftand-
ard,to which, all mankind will, indue time, be drawn. 23. By

Sec; LXIX. The FOUR EVANGELISTS 409
33. By being lifted up, he alluded to the manner of his
death, viz. crucifixion.
34. The people anfwered, We learn in our prophe.
tical books, that the reign of the Meffiah is to laft for
ever ; how then can he be put to death ? What fon of
man doeft thou mean ? We know of no Meffiah fo
charaaerifed. 35. Jefus faid, do not now cavil at what I fay, but im
prove the opportunity that yet remains of profiting by
my advice, and the laft warnings that I fhall give you,
that darknefs and deftruaion may not overtake you; 36.
Profit by the light which you now have, that, in confe-
quence of becoming truly enlightened and wife here,
you may fhine as the fun in the firmament, and as the
ftars for ever and ever hereafter.
47. As to thofe who do not believe on me, I am
not now come to pafs fentence upon, and punifh them.
My commiffion at prefent is not to judge the world, but
by my inftruaictas, and faithful warnings, if it be poffi
ble, to fave it.
50. Whatever I fay is by commiffion from my Fa
ther, and obedience to his will enfores eternal life and
happinefs. I fhall, therefore, at all events, perfift in
executing my commiffion, and in fpeaking and doing
whatever I have received in chargefrom him.
SEC

*10 NOTES ON „.„,,.?
SECTION LXX.
The Discourse concerning the Baptism of John. The
Parable of the Man who had two Sons, and of the
Housholder who planted a Vineyard.
Matt, XXI. 23.  46. Mark XI. 27.  33. XII.
1  12. Luke XIX. 4/. 48. XX. 1.  19.
J ESUS had now made what we may call
"his triumphal entry into Jerufalem ; and, in the height
of his popularity among the people, had driven all the
buyers and fellers out of the temple, an aa of power
very unlike any thing that he had exerted before. Till
this time he had carefully avoided doing any thing of a
civil nature, or that could alarm the governing powers.
This high aa of authority would therefore naturally
excite their attention, and produce the following in
quiry concerning it.
24. Jefos had already done enough to prove his
divine miffion to any impartial obferver, and therefore
upon this occafion, he might juftly decline giving a di-
rea anfwer to a queftion which was only intended to
infnare him. He therefore contents himfelf with fhew-
ing them how tbey might anfwer it for themfelves, and
he took this opportunity of fliewing the common people
how ready his enemies were to fay what was contrary
to their real perfuation, when their intereft, or reputa
tion, would be endangered by an open avowal of the
truth. 26. John

Sue. LXX: The FOUR EVANGELISTS. 41i
26. John appears to have been much more popular
than Jefus, which may be pretty eafily accounted for.'
John announced to the Jews the near approach of a
greater prophet than himfelf, which would naturally
raife their expeaations concerning their promifed
Meffiah,and of courfe fuch a Meffiah as they wifhed for.
But Jefus, tho' giving the moft indifputable^evidence of
his actually being the Meffiah, appeared to be fuch a
Meffiah as they did not wifh for.
27. \ he authority by which John fpake, and by
which Jefus aaed, were the fame, John having bora
teftimony to him. If therefore the Jewifh rulers could
latisfy themfelves with refpect to the one, they might
alfo with refpea to the other.
28. There is fomething peculiarly awful in the pro
phetical meaning of the parables which our Lord deli
vered on this occafion in the temple, all of them plainly
enough foretelling the rejeaioh and deftrudtion of the
Jews. By this parable Jefus fhews that the condition of
the Pharifees who were then difcourfing with him, and
endeavouring to infnare him, was really more hopelels
than that of perfons openly wicked.
32. i. e. What they efteemed to be righteousness,
with all the outward rigour which they expeaed in a
prophet. 33. Mr. Chardin found wine preffes in Perfia, which
were hollow places in the ground, lined with ftone
work. Harmer's Observations, Vol. I, p. 392. It i3
alfo cuftomary in the Eaft to have towers in gardens
and vineyards. Ibid, V»I. II. p. 241. This

41* i NOTES ON
This parab'e fhews in tlie ftrongeft light the abfo
lute incorr gi'ihnefs of the Jewifli nation in general,
and of the Pharifees iijt particular, in confequence of
relifting every method whijch the Divine Being had
taken to reclaim them, and the juftice and, a,vvfulnefs
of the judgments with which they would he over
taken, i,
34. In thofe times it was ufoal topay rent in. kind:
35  Of more weight and dignity tJtfin the first.
Markland. 38. We fee that the great objea of the miffion
Of Chrift, here reprefented by the son of the housholder,
as diftinguiftied from the servants, was the very fame
with that of other prophets who had gone before„himr
viz. to bring men to repentance and good works, repre
fented by receiving the fruits of this vineyard; and there* '
fore it was not neceffary that he fhould.be of a. nature
different from them. Accordingly when the dreffers
of the vineyard killed this fon, his death is only Gonfi-
dered as an aa of more atrocious wickednefs. than that
of beating or abufing the fervants, and had no. farther
afpefl with refpea to them. We fee nothing like, the
divinity of Chrift, or the doarine of ator;ement,,m this
parable, orindeed in any other of cur Saviour's dif
courfes. 42 The paffage alluded to is Pfalm csviii. 22.
The head oj ihe corner.] This does not mean the
foundation .ftone, but the uppermoft angular Hone, which
binds together all below it. See Pearce.
44.. this is an allufion to punilhrnents ufed in the
Lafltra nations, of throwing criminals downfrom a tow er

Sec LXXI. The FOUR EVANGELISTS. 41$
er upon ftones, and alfo throwing ftones from that
eminence upon them.
46. It is not faid that they took him to be the Mef
fiah. That charaaer he had never openly affumed j
but they might have beeh convinced that, tho' he fliould
not be the Meffiah, he muft at leaft be a great prophet,
becaufe no man could do the things which he did. if
God had not been with him. Some of them, however,
were fo far blinded with their prejudices, as to afcribe
his miraculous works to the co-operation of Satan.
48. Were very attentive to hedr him-] Literally hung-
•upon him to hear him, a mode of expreffion, fignify ing
the moft earneft attention.

SECTION LXXI.
The parable of the Wedding Supper.
Matt. XXil. 1  14- Luke XIV. 16— — 24.

J,

ESUS is ftill inftruaing the people in the
temple during the laft feaft of the paffover.
3. It is the genera' cuftom in the Eaft not to carry
away any part of the provifion of an entertainment, but
to call in the poor to eat it up, See Harmer's Observa
tions, Vol. It p 126.
This parable, like many others, is calculated to juf-
tify the condua of divine providence, in rejeaing the
Jews, and in admitting the Gentiles to thofe privileges
which they had defpifed. It very much refembles that
coneerning the vineyard let out to hufbandmen. 12. Thefe

*I4 NOTES ON
12. Thefe garments Were furhifhed by the perfoii
who made the entertainment, fo that refufing to wear
one was jhot an indication of poverty, but a mark of
contempt. i
13. Outer darkness,] The room in which the feaft
was kept may be fuppofed, according to the cuftom of
the Eaft, to be fplendidly illuminated, in comparifon
with which the other room might be faid to be dark,
whether it was abfolutely fo or not.
14. Many are called, but few chosen.] i. e. Many
profefs the gofpel, but few, in comparifon, aa agreably
to it, fo as to be finally acknowledged by Chrift to be
long to h/m.
Luke XIV. 23. It is common in the Eaft for tra
vellers who do not intend to make any flay in a place,
to ftop to refrefh themfelves under hedges; fo that it
does not follow from this circum-flance that the per
fons here mentioned were extremely poor and helplefs,
fo as to require no pressing to come to an entertain-
m«jt, which might detain them longer than they wifh
ed in a place.

SEC-

Sec. LXXII. The FOUR EVANGELISTSj 41*

SECTION LXXII.
Jesus questioned by the Pharisees and Sadducees^
Matt. XXII. 15  46. Mark XII. 13  37. Luke
XX. 20  44.

HE rulers of the Jews were now deter
mined to put Chrift to death, and only wanted a pre
tence for doing it. The difcourfes that follow were
not cafual ones, but contrived on purpofe to infnare
him. The firft objea .was to embroil Jefus with the
Romans, and if that failed, to have fome pretence for
condemning him to death by the maxims of their own
law, or at leaft to raife the prejudices of fome part of
the nation againft him ; and it is remarkable that we
have here an example of attempts being made to in
fnare Jefus by all the great claffes of men in the coun
try. 16. The Herodians 'are "generally' fuppofed to be
thofe who, like Herod the great, were attached to the
Romans, and had no objeaion to live under their go^
vernment. They were oppofed to the more zealous:
Pharifees, who held that fuch fubjeaion was unworthy
of their nation, as the peculiar people of God, and ought
to be refilled as unlawful. Thefe Herodians and Pha-
rifees, however, agreeing in their common prejudices
againft Jefus, came together, you obferve, for the pur
pofe of infnaring him.1
21. This was no direa anfwer to their queftion, but it

416 NOTES ON
it indireaiy reproved both the parties. The one?
was taught that there were rights of civil power, which
the Pharifees in a manner acknowledged by ufing the
Roman money ; and the Herodians were taught that
they ought not to facrifice their religion to any civil
governor. 28. As the original revelation of God concerning
a refurreaion was loft (for it is not to be found in the
books of the Old Teftament, and in our Saviour's time
the Jews had no other facred books than thofe which
are come down to us) it is no wonder that the doarine
of a future ftate fhould in a courfe of time come to be
mi fonder ftood, and that with the evidence of it, the effect
and use of it fhould alfo be diminiflied.
It is plain from this paffage, that the Pharifees
among the Jews entertained very imperfea noti
ons of the refurreaion, fince they had not been a-
ble to anfwer foch a queftion as this. They had no
idea of living in' a future world, but in the manner in
which they lived here. But this argument of our Sa
viour's evidently goes on the fuppofition of there be
ing no intermediate ftate ; for, admitting this, God
might, with the ftriaeft propriety be faid to be the God
of those patriarchs, as they were then living and happy,
though their bodies were in the grave. Whereas, on
the fuppofition of their being without life or enjoyment
at that time, his relation to them as their God, which
was indiffoluble, was a fecurity to them for their future
life and happinefs. There does not; hd,wever, feem to
be much force in the argument, except, withithe Jews,
to whom it was addrefL-d, and who admitted fimilar con-

SecLXXHI. The FOUR EVANGELISTS. 41f
conftruaions of fcripture. For though Abraham, L-
faae, and Jacob had periflied, the perfon who ipake to
Mofes might make himfelf known to him, as he whom
they had worfliipped.
35. What the lawyer meant does not clearly appear ;
but it is evident that the anfwer of Jefus was fo judici
ous, and forcible, that bo handle could be made ufe of
to his prejudice.
4i. The paffage alluded to is Pfalm ex. r. As
the Jews expeaed a temporal Meffiah, or fuch a king
as David had been, they could not conceive wherein
the fuperiority of the kingdom of the Meffiah confifted
and therefore were not able to anfwer the queftion.
The reference in the Pfalm is not to the Meffiah,
but to David or Solomon : but as the Jews had applied
this, and other paffages of the fcriptures to the Mef.
Jiah, the queftion was a very fair one with refpea to
them, whatever Jefos him/elf might think of it.
46. From this time they had recourfe to other me
thods to gain their wicked ends.
SECTION LXXHI.
Jesus inveighs against the Pharisees. He observes the
Widow^s Mite.
i^Matt. XXIII. I  39. Mark XII. 38  -44. Luke
;. xxi. 1. — 4. xx. 45 — 47.

X

H E emiffaries from the Sciibes and Pharifees,
and other leading men amongt; e Jews,havingnowIefc.
Vot Hi. C c Jeius

4i8 NOTES ON
Jefos without having been able to gain their purpofe by
the infnaring queftions they put to him, there now re
mained with him only a mixed multitude, and his own
particular difciples. The minds of this company being,
no doubt, thoroughly impreffed with the bafenefs and
treachery of the eftablifhed guides of the people, Jefus
took this opportunity of addreffing his audience, who
had been witne,ffe.§ both of their treacherous defigns,
and, their utter difappointment, on the fubjea of the
tharadter and makims of thofe in whom they had been
ufed to put fo much confidence. And the tiriie being
now folly come whenjie was to bear the utmoft effedts of
their nialice, he is not fparing of his juft inyeaives, for
which they had .given him repeated provocation.
2. i- e. 1 1 was their bufinefs to teach and explain the
laws of Mofes.
3. i e. So long as they truly explain the' fenfe of
Mofes. ' ' ' ' "
5. Pltyhcteries ;-] fcrolls of parchment, on which
were written felea fen tenses of the. law, which the Jews
wore on their foreheads and on their wrifts, in obedi
ence as they imagined,. to the precepts of Mofes, in"
Exodus xiii, 9, 16, Deut. vi, 8, xi, 18.
Borders of tlwir garments ,•] the fringed borders
which they were required to wear, Numbers xv, 28;
he. 7. The title of Rabbi had not at that time beenlong
ufed by the Jews. Hiftory fhews that their learned
men were very fond of it, and it was ufual out of great
er refoea, to repeat the titles fo their addreffes to
them. ¦: 9- Call

Sec LXXIII. The FOUR EVANGELISTS. 4I*
9 . Call no man your father upon earth.] It is re«
markable, that, notwithftanding this prohibition, this
very title of father has been moft of allaffeaed by the
profeffors and teachers of religion ; and certainly there
is a fenfe in which it may be ufed very innocently, as by
Paul, Te have not many fathers, but I have begotten you
in the gospel, &c.
11, 12. There is no fentiment more frequently or more
earneftly repeated byjefos than this. We may therefore
affure ourfelves that there is no virtue more properly
chriftian than this of humility, arid a readinefs to confult
the honour and happinefs of other perfons. Our Saviour
himfelf came not to be administered to, as a great king Or
prince, but to minister, as he fays, and even to lay dowri
his life for the good of others. Indeed the fole objea
of the difpenfations of God himfelf is the happinefs of
his creatures. Should not this, theft, be a great objea
with us. The fureft criterion of our advancing in real
excellence and perfeaion of charaaer, is our acquiring
a difpofition to think lefs of 'ourfelves, ahd of our own
happinefs, and more of that of others.
15. The pains taken by the Jews to make profelytefi
was exceffive, and is equalled by nothing but that ot the
Roman Catholics, and in itfelf confidered; is certainly
commendable. But then thefe converts in both cafes
were taught to defpife and to hate all thofe with whom
they had been formerly conneaed, looking upon them
with abhorrence. The Jews called profelytifm being
born again, and maintained that it cancelled all for
mer obligations of kindred, as well as of religion.
C c 2 16. In

*%0 NOTES ON
16. In this and the following verfes our Lord alludes
to feyeral abfurd diftinaions about the facrednefs of
oaths made by the Jewifh doaors, who appear to have
thought that to fwear by any creature, or by what did
not bear an immediate relation to God> was of no figni
fication, or at all obligatory.
Here Jefus expofes the max'' nis of the Pharifees
upon their own principles. All, oaths refpea God, and
therefore to fwear by the temple, or the altar, ought,
according to them, to be as facred and obligatory aa
fwearing by God himfelf.
23. He had before explained the firft and great com
mandment in a fimilar manner.
31. i. e. your condua in building fepulchres for the
prophets, compared with your temper and difpofition,
folike that of your fathers, would make a ftranger think,
that what you do wa$, only a continuation, of what they
had begun, they killing the prophets and you burying
them. 30. This is a.quotation from Pfalm cxviii, 26. which
is faid to have been always fung in the temple at the
time of their public feftivals. How it is to be underftood
in this conneaion I do not fee. It is probably a refer
ence to the fecond coming of Chrift. But then his
. friends, and not his enemies, will rejoice at it. It may
-refer to the glory with which he will then appear, and
the general joy that will be expreffed on the occafion ;
the Jews themfelves-then receiving him as their Meffiah.

**) J* w*>

SecLXXIV. The FOUR EVANGELISTS. A%i

StCTION LXXIV.
Jesus prophecies concerning the Destruction of Jerusa
lem, and his second coming.
Matt. XXIV. 1  il- Mark XIII. 1  32. Luke
XXI, 5  .-33. XVII. 20- — *36.

HIS chapter contains a moft remarka
ble prophecy concerning the utter demolition of the
temple, and the difperfion of. the Jews, as to be ac
complifhed in that generation, when there was far
from being any appearance of fuch an event. The
Jews were then at peace under the Romans, with whom
they could have no profpea of contending with fuccefs;
or if they fhould have revolted, and been fubdued, there
was no example in all the Roman conquefts of fuch a
devaftation being made in any country as is here fore
told to take place in this. It is remarkable that almoft
every country flourifhed under the Roman government,
more than they had done under their own ; fo that it
was, in general, a bleffing to the world. Lead of all
was it probable that any conqueror would wifti to de
ftroy fo fine a building as the temple. And we find
that Titus, the Roman general, did ufe his utmoft en
deavours to preferve it, but in vain.
2. This was literally accomplifhed, the very foun-
dation of the temple being dug up.
3. What shall be the sign of thy coming, and the end
of the age.] It is prpbable that the difciples imagined
C c 3 that

t&*2 NOTES ON
that our Lord would return to punifh his enemies, and
then take his temporal kingdom, at leaft fome time beT
fore they died.
5. Saying lam Christ.] This is a prophecy of the
many pretended Meffiahs, by whom the Jews were fo
often deceived to their deftruaion.
6. Te shall hear of wars, and rumours oj wars.]
There were great tonvulfions in the Roman empire pre
vious to the revolt of the Jews, and tlie deftruaion of
Jerufalem. But it more probably refers to the infer-
reaions in Paleftine.
9. And shall kill you.] The firft great' perfecution of
the church was under Nero, in whofe reign the Jewifli
war began. It was under him that Peter and Paul
were put to death at Rome;
14. And this gospel of the kingdom shall be preach
ed in all the world.] i. e. in all the Roman empire. But
if there be a double fenfe of this prophecy, we may
perhaps infer, that, as the firft coming of Chrift to judge
the Jews was preceded by the Ipreaching of the gofpel
in all the Roman empire, fo his coming to judge anti-
chrift (who is alfo faid to be destroyedby the brightness
cfhis coming) may be preceded by the preaching of the
gofpel in all nations. And as very rapid advances are
now making towards the difcovery of all the habitable
world, this great event may not be far off.
15. The abomination of desolation, i. e. the abomi
nation that maketh defolate, meaning the Roman ar
mies, the ftandards of which were images, and objeas
of adoration, which were held in abhorrence by the
Jews, this is more evident from comparing this
with

Sec. LXXIV. THE FOUR EVANGELISTS. 4j3
with the parallel paffage in Luke xxvi. 20, where it is
faid, When ye see Jerusalem encompassed with armies.
Whoso readeth, let him understand.] Thefe may be
the words of the evangelift, who wrote about the time
that fome of thefe figns were taking place.
27. As the lightning, &c] Alluding to the rapidity
of this defolation.
28 Wheresoever the carcase is, there will the eagles
he gathered together ] i. e. Hie Roman armies will
find, and conquer all oppofition, as eafily as the eagle
finds and feizes its prey. Here may alfo be another
allufion to the figure of eagles in the Roman ftandards.
29 This feems to be the highly figurative language, in
which the antient prophets defcribed the overthrow cf
ftatcs, the fun, moon, and ftars reprefenting earthly po-
tentates, and fuch great convulfions are always faid to
precede the eftablifliment of the proper kingdom'of God
or of Chrift. The ftone cut out of the mountain without
hands, which reprefents that kingdom, is in fome way
or other, to fall upon, and break in pieces, all the pre .
ceding kingdoms before itfelf become a great mountain
filling the whole earth. In this part of the prophecy,
therefore, there cannot, I thin':, be a doubt but that
Jefus alluded to this great event, and not to the defini
tion of Jerufalem ; tho' it is very poffible that fince he
declared, as we fhall find, that he did not know the
time of his fecond coming, and therefore was left to
his conjeaures on the fubjea, he might connea thefe
two events together, and thence might arife the idea
of his coming being much nearer than it was. What
immediately follows is certainly defcriptive of the day
C c 4 of

424 NOTES ON
of judgment, and not of the deftruaion pf Jerufalem, at
leaft not liter illy., , - . ¦
,31. And shall send his angels with, a great sound of
a trumpet, and they shall gather together his elect.) This
is thought to refer to the care that Chrift took of his
difciples, all of whom retired from Judea, in.obedience
to thefe warnings, and thereby efcaped the general
ruin. But the language is the very fame with that in
which the final coming of Chrift to judge the world is
defcribed by our Lord, and Paul, cn other occafions.;
fo that if this prophecy was not principally intended
for the day of judgment, there fhould feem to be at leaft
an allufion to it, the two events being, in feveral ref
peas, fimilar. , •
34. This generation shall not pass till all these things
he fulfilled.') . Thefe words feem to limit the proper
meaning of all the expreffions in the preceding verfes,
to the day pf judgment, as well as the defolation of
Judea. If I might indulge a conjeaure of my own, it would
be, that in the verfes 29, 30, and 31, our Lord intended
to defcribe the genera! judgment, as an event diftina
from what he had before faid concerning Judea and Je
rufalem. For it is faid After the tribulation of those days
the sun shall be darkened, he. As to the words imme
diately after, they may mean in the eye of God, to
whom, as we read, a thoufand years are as one day.
At verfe 32, Now learn a parable of the fig tree, our
Lord returns to his original fubjea, the judgment and
defolation of Judea ; and to that only I fliould refer
what

Sec. LXXIV. The FOUR EVANGELISTS. 48*
what he fays v. 34, This generation shall nof pass till
all these things be fulfilled.
To me it feems very probable, that this, and the
other prophecies of our Lord led his difciples to ima
gine, that his final coming to judge the world was not
for diftant. Even the apoftle John feems to have had
fome expectation of this kind, when, at the conclufion
Of the book of Revelation, he fays, Come Lord Jesus, '
come quickly. If the apoftle had a juft idea of the real
diftance of time that would intervene between his time
and the final coming of Chrift, and yet fay he would
come quickly ^ why might not our Lord ufe the word
immediately in the fame extended fenfe ?
41. Inthe Eaft, Dr. Shaw fays; moftfamilies grind
their wheat and barley at home, having two portable
miU'ftones forthat purpofe, that when expedition is re
quired two perfons may affift in The operation, and
that it is ufual for women only to do this bufinefs.
Shaw's Travels, p. 251.
Maitk XIII.' Take no thought before Hand what
you shall speaki] This promife was either confined to
theapoftolic age, or the meaning may be, that their
circumf ances,; and the goodnefs of their caufe would
be foffteient, without any fopernatural affiftance, to fug
geft what they ought to fay, and therefore that they
did not need:to lie anxious about the matter.
32. Neither the Sen.] It is very extraordinary that
auv perfon can read this paffage, and'imagine Chrift to*
be the omnifcient God- That Chrift fhould know this ay
God, but be ignorant of it as man, is too trifling' to be
replied toy- On this principle there could be no uniot*

425 ' NOTES ON a
of the two natures, and confequently Jefus would be
no more God than he is upon the fcheme of Socinus.
" Luke XXI. 5. Befides the coftly buildings of the
temple itfelf, there wete deppfited in the rooms belong
ing to it prefents of great value from wealthy and pious
perfons. There was a golden table given by Pompey
and fome golden vines, Jofephus fay f, of an exquifite
> workmar.fliip. The heathen temples had prefents (called
ccVc.Brip.alx) of the fame kind.
"i 8. But there shall not a hair of your head perish.
The meaning of this muft be, that the moft trifling loff-
es would be made up to them ; for juft before he had
faid that they would be put to death.
' 19. In your patience possess ye your souls.] Peacce
would render it, By your perseverance you shall enjoy
your lives ; i. e. if you continue firm in my religion,
your peifeverance fliall be rewarded with the preferva
tion of your lives, in the general ruin.
24. And Jerusalem shall be trodden down of the Gen
tiles, till the times of the Gentiles be fulfilled] This
feems to imply that the defolation of Jerufalem is to
continue till the general converfion of the Gentiles, and
that, upon this event, it is to be no more in poffeffion
of the Gentiles, but that the Jews are to repoffefs it.
2j. The sea and the waves roaring ) A figurative
defeription of convuJfions among nations by wars, &c.
Ch. XVII, 20. Not with observation ] i. e. not with
ex-.tfnal pomp and fplendor, to flrike the eyes of man
kind. 2i. The kingdom of Go J is within you ,-] i. e. it has,
already commenced, tho' it has efcaped ycur obferva
tion. 29 He

$ec. L^XXVJ The FOUR EVAN«ELISTS. 42?
29. He rained fire.] i, e. God made it to rain.
Luke XVII. 34. Upon the fame couch, or at f upper
together. W.

SECTION LXXVj
Admonitions concerning xvatchfulness, with the parables
of the ten Virgins, and of the Talents.
Matt. XXiV. 42  51. XXV. 1  30. Mark
XIII, 33, 37. Luke XXL 3%  26. Xii. 35  48,

W,

E have fometime done with the dif
courfes of Jefus to the people at large. The laft con
verfation he held of this kind was that in which he de
livered his fevere inveaive againft the Pharifees, after
their infidious attempts to infnare him, in order to
haye a pretence to put him to death. He clofed it in
faying that they fliould not fee him any more till they
fhould fay blessed is he that cometh in the name oj the
Lord. After this he retired with his difciples to the mountof
Olivesfrom which, being in view of the temple,he deliv
ered in their hearing the remarkable prophecy concerning
the deftruaion of that famous edifice, and the utter defo
lation of Judea. Thence he took occafion to fpeak of the
end, not of the Jewifli ftate, but of the world, fpeaking
of the two events, as it appears to me, with fufficient
diftinantfe j faying that the former would come to pafs in

*2S " " NorES ON
in that generation, but that with refpea to the other he
was altogether ignorant, as it was known to his father
only. From this he was led to fpeak with peculiar ear-
neflnefs of the great duty of xvatchfulness, becaufe at
fuch an hour as we know not, the fon of man will come,
and require an account of our condua.
51. He will feparate him from the honeft. B*
Luke. XXI. 35. As a snare.] The Jews were fur-
prized in Jerufalem at the paffover, which' drew thither
a vaft concourfe of people, moft of whom periflied mif-
erably. 36. And to stand before the Son of man.] This feems
evidt n dy to refer to the day of judgment, and to mean
. their being finally approved of him.
Matt. XXV. 1. This parable refpeas.not the def
truaion of erufalem, but the' day of judgement, and
, contains a ferious admonition to us all to improve every
talent committed to us, as we fhall certainly give an' ac>.
count of it at the laft day.
, To underftand this parable, it fliould be known that
. it is the cuftom in the Eaft for the bridegroom to fetch
his bride from her father's houfe in the evening', and
generally by the light of lamps.
4. Cftardin fays that in many parts of the Eaft in
ftead of torches, they carry a pot of oil in one hand, and
a lamp in the other.
IK This parable of the talents was delivered on a
former occafion. See Sea. LXVI.
By talents we are to underftand every power or op
portunity of doing good, whether derived from riches,
power, knowledge, or any c.tii.r advantage. We are ail
ftewards

Sec LXXVI. The FOUR EVANGELISTS. 4*ft
ftewards of the manifold goodnefs of God, and as ftew
ards fliould endeavour to approve ourfelves faithful to
our trufts.

SECTION LXXVI.
[An Account of the last Judgment.
Matt. XXV. 31  46.

L

-N the difcourfe that I am going to read to you
Jefus gives a more particular account of the final day
of judgment, one of thofe great events of which he had
given a general intimation before, but of the time of
which he acknowledged that he was ignorant. Nothing
in all the fcriptures, from the nature of the fubjea,
is fo interefting and awful as this; It is impoffible to
perufe it, if we give due attention to.it, without emoti
on ; being an account of the proceedings of that great
day, from its reference to which every thing elfe irt
life derives its importance, and delivered by the per
fon who is appointed by God to prefide in it.
31. Something figurative muft be allowed in this
account ; but, at the fame time, if we may depend upon
the account of the apoftle Paul, who had it by revela
tion from our Saviour, it muft be in general literally
true. At leaft, there is no appearance of figure in his
account. In order to comfort the Theffalonians with
refpea to their deceafed friends, he fays that they who
are alive at the coming of Chrift, fliould have no advan-

4*30 NOTES dtf
tage over thofe who died before that event, but that ort
the appearance of their Saviour, the dead in Christ, as
they are called, fhall rife firft, and that then they whd
fhall be found alive fhall be changed, and, joining thofe
who will then be raifed from the dead, fhall meet the
Lord in the air, and fo shall be for ever with him.
In what manner the proceed'ngs of this great day
will be conducted, we cannot tell ; but probably with
out any- diflina or formal examination of every indi
vidual perfon, which indeed is not intimated in this ac
count. Perhaps, by fome meians unknown to us at
prefent, every perfons real charaaer will be at once
confpicuous, fo that the fentence of the Judge will
ftrike all with the fulled conviaion. But let us all at
tend to the account itfelf, in which we are fo deeply in-
terefted- 32. To compare good men to sheep, and wicked men
to gsats, is not unufUal in the fcriptures, Ez. xxxiv \7.
Behold I judge between cattle and cattle, between tht
^ams and the he goats, Zech. x, 3. mine anger xvas. kin
dled ctgainst the shepherds, and I punished the goats.
36. The word S7ri<rK£7rT0^cct fignifies not fo much to
visit, as to take the charge, or care of.
37. In the Eaftern manner of fpeaking, sheep figni
fies good men, and goats the bad. See Eg. xxxiv. 17.
22. Zech. x. 3. Pearce.
It is obfervahle that the leading charaaer of the
wicked is prefumption, and that of the righteous humi
lity. It is obvious to remark with refpea to them both,
that their fentence could not have been any furprife to
them, if it had been paffed before that time, namely im
mediately

Sec. LXXVH. The FOUR EVANGELISTS. 41*
mediately after their deaths ; and if they had lived un
der the execution of it from that time until the refur
reaion. 45. To imprefs the mindt of the apoftles with an
idea of his great affeaion for them, was very neceffary
to fupport them during the interval between his death
and refurreaion. All his difcourfes recorded in the
gofpel of John have this tendency, and nothing can be
more affeaing and confolatory.
This account of the proceedings of the day of judg
ment, fhews, in a ftrong light, the afleaionate regard
that Chrift has for his difciples, and the intereft he takes
in what befalls them, confidering whatever is done to
them, as done to himfelf. It fliews how very impor
tant a part of Our duty is our fympathy, and concern
for others ; fince, upon 'this folemn occafion, no other
virtues are particularly fpecified. Our Lord, on another
occafion, lays great ftrefs upon it, by calling it his own
new commandment, and the apoftle John calls it botha«
eld and anexS commandment.
46. Everlasting punishment.] Aicovtov, properly, the
punifhment of an entire period, age, ur dispensation.
The future rewards of virtue are expreffed by the fame
term, and it will probably be on fome other account
than the good works of the. prefent tranfitory life, that
the happinefs of a future ftate will be properly eternal.
It may depend upon a continuance to improve in virtue,
which, however, may be morally certain; and the re
formation of the wicked may be the confequence of the
fufferings of a future ftate. This, however, is wifely
Concealed from us. We know our duty in this life, and the

USt NOTES ON
the certain confequence of it j and we may affure" our
felves that the God we worfhip will do nothing? unjuftf
and therefore that there will always be a due propQKtidflr
between crimes and punifhment, virtue and reward,
End there cannot be any juftice or equity in pumfhing:
the offences of a fhort life with fufferings properly eterJ
nal, efpecially fuch as, tho1 figuratively, are reprefentB*
by fire*
SECTION" LXXVfl.
Judas covmants to betray Jesus. Thi Disciples rhmh
preparations for dating the Passover. Jesus wattieS
his disdipie'sfeets
Matt. XXVI. 1—5, 14—19. Mark XlV. 10—17-
Luke XXI. 37— 38, XXII. 1__13, 25—30. John
XIII. I._i7.

W,

E are now come to an incident in the
life of Jefus, Which was the leaft to be expeaed, viz. the
treachery of Judas If cariot, one of the twelve chofen
apoftles, but which was wifely ordered by divine1 pro
vidence to manifeft the innocence of his matter; and
thereby furnifh a ftrikicg evidence of the reality of his
miracles, and the truth of his religion.
2. At the time that Jefos delivered this, there was
no appearance of his being in more danger than he had
been in on feveral occafions before ; nay, in reality much
lefs, becaufe his popularity with the common people
was greater than it had ever been, and on this account, in

Sec. LXXVII. The FOUR EVANGELISTS.

\

in part, the apoftles, as you will fee in what I am going
to read to you, were at this very time difputing among
themfelves about the chief places in his kingdom. Jefos,
however, knew by divine* revelation that his death was
very near. He was even apprised of the precife time,
and of all the circumftances of it. He tells them that
he waS not only to die after two days, but to be cruci
fied. 'J his, therefore, was probab y on the Wednefday.
5. Jefus was ftill popular with the common people,
they having ftill hopes that he would confound his ene
mies, and affume kingly power. When that hope fail
ed, they abandoned him.
14. Luke fays that Satan entered into him. The term
Satan fignifies evil in general, efpecially bad difpofitions
of mind. Thus temptation is referred to Satan or the
devil ; but the apoftle James explains it when he fays,
then is a man tempted when he is drawn away of his own
lusts, and enticed, not therefore by any thing or any be
ing foreign to himfelf, but by fome thing within, and
belonging to himfelf. Indeed, our own depraved ap
petites and paffions are abundantly fufficient to account
for all the vice and wickednefs that there is in the
world. If we be upon our guard againft them, we need
not fear any other enemy.
Judas appears to have been a worldly minded man,'
a>:d to have become a follower of Jefus from thinking,
with tbe reft of the apoftles, that he would be a great
king. But he wanted that dlfinterefted love of truth
and virtue, which, notwithftanding all appearances,'
would never fuffer the reft of the twtlv • wholly to de
fert their mafter, much leis to betray him. Other
Vot. III. D d eaufes

4** NOTES ON
, caufes might have contributed to the fatal refolutiori
that he formed, efpecially resentment ; and we are told
that the principal offence that he took was at Jefus's
commendation of Mary for bellowing upon him a box
of precious- ointment, which he thought had better
have been fold,, having a hope of embezzeling a part of
..the price. It is poffible alfo that he might have more
natural fagacity than the other apoftles; and concluding
that he would never be a king, or perceiving that he
was not much in his favour, he might think that what-
. ever he was,, or whatever he would be, it did not much
concern himself. It is very evident that he had no
fufpicion of Jefus being an impoftor. But men are of
ten, led by their paflions to aa contrary to their reafon
and better judgment, fo as to do what they afterwards
fe verely repent of, as was the cafe with Judas.
15, Thirty fhekels, each of whichbeing about half
a crown of our money, was no great fum. But he was
only to inform the enemies of Jefus where they might
find him in his retirement, and to conduct them to him.
And in his ftate of mind he might poffibly think that
there was no great harm in it ;- tho' when he faw his
mafter condemned to die, his former regard to him
might return with peculiar force, and lead him to fee
the fame aflion in a very different light. It is proba-
, ble that he was influenced more by refentment, which
is very apt to change, than by avarice, which is a more
permanent paffion:
18. Jefus's telling the apoftles thefe minute circum
ftances was well calculated tpfliew them that nothing
could happen to him, which he was not apprized of, and
prepared

Sec LXXVII- The FOUR EVANGELISTS. 4$&
prepared for; and therefore when their confternation'
on the" occafion ot his death was a little over, it mighfc
enable them to think that all might be right, and that
good would finally come out of that which then gave
themfo much difturbance.
Luke XXII. 24.' Notwithftanding thefe repeated!
intimations which Jefus gave his apoftles, of his ap-
preaching death, fo fully were they perfuaded that he
was to be a king-, that (hey were not prepared to believe
him in the literal fenfe of his words-
25. Benefactors;]- EospyriTdt. This was a title of
fome of the kings of Syria and Egypt.
30. We fee here that Jefus makes no material dif
ference between the fituation' of himfelf, and that of his
apoftles in a" future ftate.' As he is appointed to be a
judge, fo are they alfo called judges, as all princes or
kings in former times were ; fo that it is perhaps to be
underftood as a title of rank and power in general, ra-
ther than of office. What is really meant by it, we can
not now fay. As in this, fo in another world, Chrift is
to be confidered as the first among many brethren, no't
differing from them at all in nature, for it is faid that
in all things he xoas made like unto them, and being re
warded for his obedience to the will of God, as all his
faithful difciples will alfo be;'
John XII 1. 1 . What is related by John in this chap
ter preceded the inftitution of fhe Lord's fupper, of
which this evangelift gives no account ; tho'^perhap's
the converfation with Peter, with which it clofqs, might
have taken place after that tranfaaion,
D d2 Wa

436 NOTES ON
We have here a ftriking leffon on the fubjea of hit'
mility, occafioned probably by the contention among
the apoftles, of which this evangelift gives no account,
but which is particularly related by Luke, which of
them fhould be greateft in their mafter's approaching
kingdom. For inftead of expeaing his death, feveral
circumftances, as I have (hewn, feem to have led them
to think that he would foon appear in his kingly cha
raaer ; fuch as his great popularity among the common
people, the authority which he affumed in cleaning the
temple, and his open difregard of the Pharifees and
rulers of the Jews, with refpea to whom he had laid
afide all his ufual caution, notwithftanding their well
known attempts againft his life. And what he had faid
in his late prophecy, of his coming in glory, to take
vengeance on his enemies, might, in their ftate of
mind, contribute to the fame effea.
By the world is here to be underftood a ftate of
trial and difficulty, which he was about to leave.
lie loved them unto the end.] To the very laft pe
riod of his life, he fliewed them marks of kindnefs and
condefcenfion. 2. This may be rendered, When supper time was
come. W.
3. i. e. Having a divine commiffion which he way
going to refign.
4. Perhaps prefently after fitting down, as if fome
thing had been negkaed to be done.
7. Thou shalt know hereafter.] i. e. when I' fhall
have done. Accordingly we find that then he did ex
plain what he meant by the aaion. 8lf

Sec. LXXVIII. The FOUR EVANGELISTS. 437
8. If I wash thee not, thou hast no part in me.] Al
luding not to the waffling that he was about to adminis
ter, but to his being waflied, and made clean, in a moral
fenfe, by the influence of his doarine.
10. Who have juft bathed, and cannot have done
more than juft foiled their feet, in walking from the
bath to the place of entertainment.
14. Te ought also to wash one another's feet.] i. e.
to be ready to do the meaneft offices for one another.

SECTION LXXVIII.
Jesus discovers the purpose of Judas, foretells Peter's
denial of him, and institutes the Lord's Supper.
Matt. XXVI. 20  29. 31  35. Mark XIV. IS,
 25 27  31. Luke' XXII. 21 — 23. 31  38
14  20. John XIII. 18  38. 1 Cor. XI.
23  -26.

J-

ESUS and his difciples are now affem
bled in the evening on which the Jewifli paffover was
to be eaten, and on which he knew he was to be be-
trayed into the hands of his enemies. We cannot
wonder, therefore, that in this critical fituation his mind
fhould not be always tranquil. Being a man, he felt
as other men would have done in the fame circum
ftances ; but at the fame time he had that dignity and
elevation of mind, with which his great profoeas im
mediately fucceeding his fufferings, could not fail to
D d 3 infpire

438 NOTES ON
infpire him. His mind would alfo be fupported by
a confeioufnefs of the intimate and peculiar prefence of
God with him, which you will obferve was at this time
evident by his diftina knowledge of every circumftance
attending this awful fcene, or leading to it. His telling
his difciples where they fliould find the afs on which he
was to make his entry into Jerufalem, and how they
fhould find the man with a pitcher of water, whom they
were to follow, and with whom they were to eat the
paffover, all which had literally come to pals, were
things of this nature ; and, when refleaed upon, would
tend to give both him, and them, the greateft confidence
and fatisfadlion:
John XIII. 18. In this he probably alluded to the Ioye
which he had faid he had for them in the firft verfe of
his chapter, and of which as well as his condefcenfion in
fhewing it, he had given them a proof in wafhing their
feet. Of this love they had not all been equally the
objeas.: For one of them, viz. Judas, was by no means
defervingof it.
The paffage alluded to is Pfalm xl'i, 9.
1,9. Every inftance of Jefus's foreknowledge of fu
ture events was calculated to give his difciples ftill fulj
ler fatisfaaion with refpea to his commiffion from
God, and, in their circumftances, -was particularly a-
dapted to convince them that not only his being betray
ed, but alfo his death, was expeaed by him, and there
fore what he did not wifli to avoid. And as thefe
things did not difeourage him, they ought not to dif-
cpurage them, 2o What

Sec LXXVIII. The FOUR EVANGELISTS. 4G3
20. What Jefos faid upon this and other occafions is
probably related out of the conneaion in which it was
delivered. What he here fays is another inftance of the
many that he had already given his difciples of his great
attachment to them. They were confidered by him
as if they had been part of himfelf. This he had ex
preffed in the ftrongeft manner poffible in his account
of the proceedings of the laft day, when every aa of
kindnefs done to the leaft of them, would be confider
ed as done to himfelf. All thefe marks of his attachment
to his difciples, would tend to produce an equal attach
ment of them tohim and induce them either not to aban
don him in his approaching fufferings and death, or pre ¦
pare them to act with double zeal, when they fhould be
recovered from the confirmation into which that moft
unexpeaed event would throw them.
21. From the mannerin which Jefos expreffed him
felf upon this occafion, it is evident that Judas had be
haved, upon the whole, in f uch a manner as had given no
fufpicion of his real charaaer or defigns. Jefus was
fenfible that the reft of the apoftles would be forprized
to hear that any of their body would aa fo ungrateful
and wicked a part. Accordingly, it does not appear
that their fufpicions fell at all upon Judas, any more
than upon any other perfon among them- It muft there
fore have been by particular information from God
that Jefus was fo well apprized of the real charaaer and
views of Judas ; while his companions, who probably
faw more of him than he did, had no fufpicion of him.
What is here faid of Jefos being troubled in spirit
alludes, no doubt, to the apprehenfion he could noi but
D d4 be

440

NOTES ON

be under on the near view of his fufferings and death.
A day or two before this he had faid, in refleainp upon
it, now is mv soul troubled ; and we fhall'foon find him in
an agony of mind, producing the moft violent affeaions
of body, under the fame profpea. He was affeaed as
any other man of equal fenfibility of mind, and whofe
views of what was to befal him were as diftin£r,
as his, would have been i but with a piety and re-
fignation, which fliewed the excellence of his charaaer,
he preferred the will of God to his own natural inch-
nations, in all events.
23. This is not doubted to have been John, the wri
ter of this gofpel, who, being reclined on the couch next
to Jefus, had his head oppofite to his breaft, and there
fore might be faid to lean on his bosom.
In Barbary, and probably in the Eaft, when the food
is any liquid fubftance, after having broken their bread
in little bits, they dip their hands and their morfels to.
gether into it. Shaw's Travels, p. 232.
25. This muft have been fpoken in a whifper, as well
as the anfwer of Jefus, fo as not to have been heard by
the company.
27. This is only the phrafeology of feripture, fignify.
ing that he had then completely formed his wicked pur
pofe, his own bad difpofition being the Satan, or tempt
er, in this cafe, and he needed no other.
29. As Jefus fpake openly to all the difciples, when
he faid that one of them would betray him, Judas muft
have known that he was the perfon intended, and there
fore that, in this fpeech of Jefus, he alluded to what he
Was about to do, and by the manner in which he fpake, he

Sac LXXVIII. The FOUR EVANGELISTS. 441
be muft have perceived that his mafter was under no
apprehenfion about the confi quences. This, one would
have thought might have led him to reffea, and relent.
But his purpofe was formed, his meafures were taken,
his refentment continued, and he blindly followed the
impulfes of it. When men are engaged to a certain de
gree in bad meafures, it is' not always that a conviaion
of their being wrong will make them defift from them.
The firft ftep makes the next in a manner neceffary It
behoves, us, therefore, to attend chiefly to the begin
nings of things,
32. Here we fee Jefos overlooking his approaching
fufferings, and anticipating his future glory. 1 1 was na
tural for his mind to vibrate, as it were, between the
Confideration of thefe two neceffarily conneaed things,
his fufferings and his future exaltation, which was to be
the reward of them ; fo that we fometimes find him
diftreffed with the idea of thi one, and foon after eleva
ted with the profpea of the other. He here argues that
if God would be glorified by his death, i. e. if that event
would anfwer the great purpofes of his providence, a
noble recompenfe would certainly be made to him for
it ; and as his death was very foon to take place, the re
ward, which was to follow it, would foon take place alfo. .
34. This was intended to check the ambition of his
apoftles, in contending for preferment to each other's
prejudice. On the contrarv, the fpirit of the gofpel
leads to humility, and to perfea mutual- love, and as
the apoftle fays, to esteem others bet'er than ourselves.
37. This is a leffon againft prefomption. In all the great
perfecutions for confcience fake, the moft forward to
pre-

"44? NOTES ON
prefent themfelves were feldom thofe who fliewed the
greateft fortitude when they were put to the trial.
38. Before the next morning, and it was then the
evening, fo diftina and particular was the knowledge
that Jefus had of every circumftance concerning him
felf and others on this great occafion. When this ac
tually came to pafs accordingto the prediaion, it would
tend to ftrengthen the faith of Peter in the divine mif
fion of Jefus, and contribute to his recovery from the
confternation into which he would be thrown. Seeing
fo clearly that God was with his mafter, he could not
think of abfolutely abandoning him, whatever might
happen. His mafter, he muft perceive, forefaw, and
was prepared for, his cruel fufferings and death, and
yet .was not difcouraged by them. Why then fhould
he? Matt- XXVI. 26. What is here called the cock crow-
ing was probably the found of a trumpet on changing
the watches or guards, the two laft of which, being the
neareft in the morning, appear to have been fo called by
the antient writers. It is not probable that any cocks
were kept in the precincls of the temple, where the
Sanhedrim was affembled, fo that their crowing could
be heard in that court of juftice. T. R.
The death of Jefos, efpecially as preparatory to his
refurreaion, being of the greateft importance in the
fcheme of chriftianity, and unqueftionably the great
eft proof of his love to men, being now at hand, he
thought proper to inftitute a perpetual memorial of it,
by a rite fimilar to that of the paffover among the Jews'
That was in commemoration of the delivery of the
Jews

Sec LXXIX- The FOUR EVANGELISTS. 44?
Jews from their bondage in 'Egypt, and this may be faid
to be in commemoration of our deliverance from fin
and death by the gofpel. As the former was obligato
ry upon all Jews, and diftinguiftied them from other
nations, fo this is peculiar to, and fliould be confidered
as obligatory upon all chriftians, without diftinaion of
age or fox-
This is my body.] The pafchal lamb was call
ed by the Jews the body of the passoner, and therefore
Jefos here feems to give to the bread the title of my
body, or body of me, i. e. a memorial oj me, as the paf
chal lamb was of the paffover. Pearce. There would
be more weight in this remark, if the wine had notbeen
called his blood.
28. Such, andfo fimple, is the chriftian rite of the
Lord's Supper. For furely, then, all who have any va
lue for chriftianity will attend upon it, as wearing the
proper badge of their profeffion. Be the moral ufe of
this rite more or lefs, or even nothing at all, yet that it
was appointed to be obferved by one who had a right
to apppoint it, viz. the founder of our faith, cannot be
queftioned. One reafon why it is fo much negleaed is evident
ly an indifference to chriftianity, in confequence of
which none of its ordinances will be attended upon any
farther than public decency requires. But with many
this neglea is owing to a fecret foperftition, as if there
was fomething peculiarly hazardous in attending upon
it unworthily in confequence of the apoftle Paul faying,
in his account of it, that fuch would receive judgment to .
thpmselyes ; (for fo it ought- to be rendered, and not
damnati-

'4M NOTES ON
damnation, as in our verfion. But from his account of
the iiregularities of the Corinthians in their celebration
of this ordinance, it is evident that by unworthily he
meant improperly, not diftinguifhinig it from a common
entertainment ; and that by judgment he either fimply
meant censure, or fome temporal judgment, with which
he fuppofed that they were vifited on that account. It
has no reference whatever to the ftate- of man after
death. Our only danger arifes from profeffing chrifti
anity itfelf without living as becomes chriftians; and
this obligation affe as all who will call themfelves chrif
tians, whether they attend to this particular ordinance
or not. 29. As new wine was generally efteemed the moft
delicious in the Eaft, the expreffion that Jefus here
makes ufe of may fignify that he fhould no more meet
his difciples in circumftance? of joy and rejoicing, ex
cept in a future ftate. That we fhall not eat or drink
in a future ftate is no where faid, and tho' all men will
then be immortal, it may not be without the ufual fup-
ports of life. The only change that we are informed
of with refpea to the body is, that it will not be liable
to corruption, and that the difference of foxes will
ceafe ; human beings then becoming as the angels of
God in heaven. Jefus did eat with his difciples after
his refurreaion. It may be faid, however, that at
that time that remarkable change had not taken place
in his body, it being neceffary that he fliould appear
with his wounds open, as an evidence of his being the
fame perfon. 31. For

Sec LXXVIII. the Ft>U£ EVANGELISTS, ttt''
31. For Wis written, I will smite the shepherd, 8tc.l
The allufion is to Zech. xiii. 7,
Luke XXII. 17. 18. Thefe two verfes fliould prat
bably be placed after v. 20, which will make the whole
narration confiftent with itfelf and with Matt, xxvi, 26,
and Mark xiv, 22. Beza.
20. At the paffover one particular cup of wine, that
With which the celebration was concluded, was confi-
fidered as more facred than the preceding. This our
Saviour feems to have ufed for the purpofe of com
memorating his death. Spencer, p. 1187.
36. But now he that has a purse let him take it, and
he that has no sxvord let him sell his garment and buy
one.] i. e. fuch difficulties are now before you in travel
ling to preach the gofpel, that you have need of every
thing that you can provide for your accommodation
and defence. The expreffion may have been prover
bial, fignifying to provide againft impending danger in
general. Pearce confiders the word sxvord as an inter
polation, and would render the paffage, He that has none
(viz. a purfe or fcrip) let him sell his garment and buy
one. 38. It is enough.) i. e. Thofe are not the weapons
that I alluded to ; thofe therefore, are now more than?
enow for any ufe that you will have of them.
The Catholics ftrangely fuppofe that by these
two swords, are meant the fpiritual and temporal pow
er of the Popes, as the fucceffors of Peter.
P A R<

*4© $rot£S b"N
PARAPHRASE.
Luke XXII. 31. And the Lord faid, Simon, I fore-
fee that vou will be brought into a very trying tempta
tion, as if Satan (by which we exprefs the principle of
evil or fin) had defired to get poffeffion of you, that he
might fift and examine you, as men do corn in a fieve.
See Amos ix. 9.
Matt. XXVI. 26. This is my body.) This you are
to confider as a reprefentation and memorial of my bo
dy, which, like this bread, is fhortly to be broken for
you. 28 This wine alfo, is a reprefentation and me
morial of my blood, which is fhed in confirmation of
that gofpel, in which the doarines of repentance, and
forgivenefs of fin will be preached to all nations. 29 I
fhall not henceforth partake of any more entertainments
with you, till I join With you in a much more delight
ful one in the kingdom of heavenj l
SECTION LXXIX.
Jesus comforts his disciples before his death.
John XIV. 1  31 . Matt. XXVI. 30. Mark XIV.'
26. Luke XXII. 39.

W,

E are now come to the' difcourfes
which Jefus held with the apoftles in the near view of
his feparation from them by death. They fhew the
ftrbng affection that he had for them. This feems for
fome time to have Lngroffed all his attention, excluding even

Sec. LXXIX. jThe FOUR EVANGELISTS. Uft
feven the confideration of his own fufferings. What
he foggefts to theni on this occafion was chiefly calcula
ted to prevent their being offended, or their abandoning
their faith and hope in him in a moft trying fitUatiori,
and for which they were not at all prepared. For their
firft attachment to Jefus was upon the idea of his being
a king, and of their having preferment in his temporal
court. Here, however he apprizes them (as indeed he
had frequently done before, but without their giving
proper attention to it) of the fufferings that awaited
them for his fake ; but withal affures them of the ex-
traordinary power with which they would be indued,
and of the certainty of his fecond coming, to take
them to himfelf, and have them with him forever.
I cannot help obferving here, how far the whole
ftrain of thefe difcourfes of Jefus is from the language,
of one who was confcious that he was an impoftor. We
fee here no trace of any defign' to impofe upon the
world, no meafures to fave himfelf from a violent death,
or to deceive the world by the appearance of a refurrec
tion, and no direaions how to make any advantage of a
fcheme, which, upon the fuppofition of it's being anim-
pofture, could have no other objea than this world. As
to future reputation, from being the head of a great and
flourifliing fea, furely a death upon the crofs could never
have appeared to be the probable way to it.
Befides, nothing could have infured the exiftence
and continuance of the fcheme, but the conveni
ence of miraculons powers, which, upon the fup
pofition !of Jefos being an impoftor, he muft know
that he was neither poffeffed cf himfelf, nor could im
part

44$ NOTES ON
part to others. Upon the whole it feems to me to be
abfohitejy impoffiWe to perufe thefe difcourfes with any
degree of attention, and retain the opinion of Jefus be
ing an impoftor. On the idea of his having a divine
commiffion and of his being confcious of it, every thing
that he fays, or does, upon the occafion, is natural and
confiftent ; but upon any other fuppofition it is moft un
natural and abfurd.
Matthew XXVI. 30. Recited a hymn ] T^vyjo-oinss
means only to recite or say, at leaft it does riot neceffari
ly imply finging. See Pearce.
Perhaps, with a learned friend of mine, we may un
derftand thei mansions in his fathers house, of which Je-
fus here fpeaks, to fignify not places of reft and happi-
nels in heaven, but stations of trust and usefulness upon
earth, fuch as he was then about to quit ; facli a place
in the houfe or family of God as Mofes is faid, Heb. to
have been faithful in. The paffage may then be para
phrafed as follows. " In my father's houfe, or in his
*< family on earth, are many ftations of truft arid honour
41 which require great aaivity and exertion. Thefe,
" after my departure, you muft occupy ; and therefore
«' you cannot follow me at prefent; I go to make room
" for you. But when you fhall have difcharged your
" duty here as I have done mine, I fhall return again^
" and take you to myfelf, and then the feparation which
" muft take place between us at prefent will ceafe, and
" we fhall be happy together for ever."
Nothing can be more evident then that it is the fepara
tion after his ascenfion of which our Lord fpeaks, in this
and the following chapters, and not of his feparation du
ring

izc. LXXIX. The FOUft EVANGELISTS; £&
ring the time of his death. Becaufe after the feparation
of which he fpeaks, he would return, and taka them to
himfelf for ever. He is no where faid to be xvith his fa-
ther, but only in the grave, from the time of his death to
his refurreaion. It is equally plain that his promife to
his difciples, that they should be with him is limited to
the time of his return from the Father to them, that is,
the time of the general refurreaion.
6. This maybe Underftood to fignify that no part of
mankind Will ever attain to the true knowledge of God
but by means of the gofpeil, and this has been abundant
ly verified in faa. As the apoftle fays, the world by its
own wisdom knew' not God. How agreable foever to the
true light pf nature is the doarine of one God, infi
nitely wife, powerful, arid good, the maker and conftant
preferver of all things, the infpeaof and the judge of
all men, it is a kind of knowledge that never was aari-
,ally difcovered by the light of nature, in any age or na
tion of the world.
10. How is it poffible fo read thefe words with any
attention, and retain the idea of Chrift having any
extraordinary power, and much lefs any proper divi
nity, of his own, independent of What he received fr'orh
the Father. In the language of Peter he was a meat
approved of God by signs and wonders which God did by
him, and with the fame foreign power any other mail
might have done the fame. What occcafion, therefore,
could there be for any other than a man, fo affifted, to
do all that our Saviour did,
12. Greater works than these shall ye do ;] refering
to the greater number of miracles that the apoftles fliould
Vol. III. E e work,

work, and the greater number of converts that thejr
would make after his afoenfion.
14. It is evident that the requefts here alluded to'
were to be made to God, and not to Chrift : and
though Chrift is faid to difpenfe thefe gifts, it could
not be in a ftria and proper fenfe j.becaufe the powers
that were in Chrift were not his own, but given him by
the father, as we are moft exprefsly and repeatedly in
formed. How far Chrift himfelf was- inftrumental in
conveying miraculous powers to- the apoftles, we cannot
tell. The comforter, or the holy spirit, from which
thefe powers are defcribed as proceeding, is fometimes
faid to be fent by the Father, and fometimes by Chrift ;
from the Father only in a proper fenfe, tho' it might
be through Chrift as amedium. Thus the fpirit of God
is faid to pafs from Mofes to the elders of Ifrael, but
ftill it was the gift of God, and nothing that originated
with Mofes.
16. Advocate.'] The word ¦urocpoixXviT®J which
we have rendered. Comforter, Grotius fuppofes to
fignify more properly an advocate, or one who under
takes to plead the caufe of the accufed, and to aa for
them. For ever, tig rov auovoi, for an age, or the ao-e,
which may be fuppofed to be the term of their lives.
Some reftria all thefe promifes to the period of the
deftruaion of Jerufalem, when the cctcov. is fuppofed to
end. I7. i. e: To lay hold of, and take from you, as has been
done with refpea to me, 20. Here

Sec LXXIX. The FOURliVANGELISm 4***
20. Here the union of Chrift with the Father is moft
clearly expreffed to' be no other than that which fubfifts
between himfelf and his difciples, and between his dif
ciples arid God himfelf, they being all one together.'
It could not, therefore, be an union of nature, but of
affeaion only. Notwithftanding this union, they re
mained perfeaiy diftina from each other, as much as
any other perfons whatever.
24. We have here another clear acknowledgment
that whatever Chrift taught, he had from God, and not
from himfelf.
26. In my name here fignifies in my place. Jefus
fpeaking in this figurative manner of the fpirit of Godf
his Father," which had dwelt in him, and which would
enable his apoftles to work miracles after his death,'
has led many to imagine that it is a real person, diftina
from God. But the apoftles do not appear to have un
derftood him in this manner. For Paul fpeaks of the
fpirit of God as bearing the fariie relation to God^ that
the fpirit of man does to a man. But the spirit of
man is certainly a man, and therefore the spirit oj God,'
muft be God, that is the power of God.
27. i. e. I fpeak with more fincerity, and a more
hearty goodwill, than men of the world generally have i
when they ufe this phrafe.
28. Chrift uniformly fpeaks of himfelf as inferior to
the Father, juft as an ambaffador is inferior to him that
fends him ; and there was a peculiar propriety in his
makjng the obfervation in the circumftances in which he
then was, It is the fame that commonly occurs to pi-
E e 2 ous>

m NOTES ON5
ous perfons when they die, and leave their children and
friends in the hands of God, who, they naturally fay,
can take better care of them than they could do.
To fuppofe that Jefus fpake of his human nature
only, when he faid that he was inferior to the Father, is
to fuppofe that he meant to puzzle and miflead his hear
ers. By himself, certainly he meant his whole self, and,
not a part only. How abfurd would it be for a man to
fay that he had no fenfe or underftanding, meaning only
that he had none in his hands, or his feet. On the
fame ftrange principle alfo, Chrift might have faid that
he fhould never die, or rife again, fecretly meaning his
divine nature only, which was not fubjea to death. To
make this ufe of language can only be to puzzle and de
ceive, a defign which certainly can never be afcribed tc*
our Saviour.
This text was always underftood to exprefs a real
fuperiority in the Father to the Son, even after the no*
tion of the divinity of Chrift had gained ground in the:
Chriftian Church. There was a long interval between*
the notion of Chrift being God, in fome low and qua
lified fenfe of the word, and that of his being God equaf
in power and glory to the Father. Such a great cor
ruption of chriftianity as this did not rife to its full
height at once, but by very flow degrees.
31. i. e. Tho' I fliall be apprehended, and be deliver*
, ed up to the powers of this world, who will put me to
death, it will not be on account of any guilt of mine, but
to anfwer the great purpofes of divine providence, in
giving the moft undeniable proof of my having had
a com-

*tt. LXXIX. The FOUR EVANGELISTS, is*
a commiffion from God, and of God having loved, ho
noured, and diftinguilhed me on that account.
PARAPHRASE.
John XIV. 1. 1 forefee the confternation into which
you will be thrown by my approaching death, and tem
porary feparation from you ; but be not overwhelmed
with grief on this occafion- Believe in God, as the fu
preme governor of the world, according to whofe will
every thing comes to pafs, and believe that I am the
Meffiah, and therefore that I cannot fail to arrive to all
the glory that is promifed to him by God. 2. And the
glory which is defigned for thofe that love and obey
God is not confined to the Meffiah himfelf; for in my
Father's houfe there is room for great numbers befides
me- I fliould otherwife have'apprifed you of it. Atprefent
I am only leaving you for a fhort time, in order to go
and prepare a place for you there. 3. When I fliall
have done this, I fliall certainly return, and take you to
myfelf ; that from thenceforward we may never be fe
parated again- 4. Whither it is that I go, and the way
to the place, you cannot but know. 5. Thomas fays to
him, Lord, we really do not know whither thou art go
ing, and therefore we cannot poffibly know the way. 6.
Jefos fays, I am going to my Father, with whom is hea
venly life and happinefs ; and I myfelf am fent by him
to point out the true way to that eternal life. There is
no other way than that which I teach.
8. Philip fays to him, Shew us the Father and we
fliall be fatisfied. 9. Jefos replies, Can I have been fo
long time with you, and you fliould not have known me ?
EeS AU

&$ KOTES ON
AU that fan be known of : God is to be learned froni
thofe who bear his commiffion, which I do in a very
extraordinary manner. 10. For the Father himfelf
fpeaks and aas by me in a more direa manner than he
thought proper to do by any of the former prophets,
infomuch that the very words that I fpeak are not to be
confidered as my own words, but as thofe of the Father
fpeaking by me ; and alfo the works that I do are in
reality not mine, but his. 11. If you do not believe
my mere affertion of this, yet believe the works that I
perform, which are of fuch a nature, as that they can
not be fuppofed to be performed by any other than fu
preme power. Yet, great as thefe works are, the fame,
and even greater fhall be performed by yourfelves, who
are my apoftles ; for the gofpel will be preached with
much more fuccefs by you than it has been by me. The
gofpel is to have an univerfal fpread, and I do not con
tinue here a fufficient time for that purpofe. 13. There
is nothing fo extraordinary, that fliall be fubfervient to
the propagation of the gofpel, that you fhall afk of the
Father in my name, but what will be granted to you.
14. With refpea to works of power, the affurance that
1 now give you has no reftriclion, or limitation, what
ever. 1 5. 1 plainly perceive by your countenance and man
ner, the affeaion that you bear me, and the concern that
you feel at the idea of my feparation from you ; but let
your love to me be expreffed not in ufelefs forrow, but
in keeping my commandments. 16. And to make you
ample amends for thy feparation from you, I will pray
the Father to fend you what will be an abundant confo- lation

Sec. LXXIX. THE FOUR EVANGELISTS. 4#
lation to you during my abfence, and what will abide
with vouforever. 17. I mean that divine fpirit of truth,
wh-ch has always accompanied myfelf, and it is what the
powers of this worid cannot feize upon, and force from
you, as they have done with refpea to me ; becaufe it
is what the world is altogether unacquainted with, and
what is invifible to them ; but it fliall be intimately
known to you, for it fliall dwell with you, and in you.
18. Befides you will have fomething more to leffen
your affliaion than even this confideration, for I myfelf
fhall return to you again, but in fuch a manner as I
fhall not return to the world. 19. And this my coming
to you again, after my refurreaion, will be an affurance
of a future and immortal life to yourfelves. 20. After
this event you will be fo enlightened with the fpirit of
truth, that you will have a perfea knowledge of the in
timate union that fubfifts between me and my Father,
and of us both with yourfelves. 21. lie that keepeth my
commandments gives the beft proof of his love and at
tachment to me, and this love will be amply returned
both by my Father and myfelf.
22. Judas (not Judas Ifcariot, but he that was the
brother of James) fays to him, How is it that thou wilt
fhew thyfelf to us, and not to the world (taking it for
granted that he was to be a temporal prince, and, there
fore, could not be concealed, or unknown) 23. Jefus
replies, Confider again what I have juft faid, and you,
will perceive that I did not mean a corporeal and vifible
prefence, even to yourfelves. Whofoever loves me,
and fhall manifeft that love by keeping my command
ments, my Father himfelf will love him, and both of us
E e 4 will

456 tjmmm
will entertain the moft fi^dile affection for him. It if
this, my love and affeaion tthat will ever accompany
hinj, andit is a.thii\g of much Aore value than my cor
poreal prefence. 24. They W jove me not will be
deftitute of this advantage, anil^jpe favourable prefence
of God is. of more value than all things elfe. Thy pre
sence, fays David, is -fullness . of joy, thy favour* is light,
andithy loving, kindness better than light. And that by-
keeping my commandments you will enfure this favour
able prefence of God with you is evident, becaufe my
wiordsare only his words, being thofe which I deliver
in commiffion from him.
25. I am fenfible however, that what J fay now will
not be underftood by you in its full extent. 26. But
when the Divine Spirit fhall come, after my afcenfion
you willrecollea what Ihave faid, and will then be bet
ter able to underftand it. 27. I take leave of you by
w^ifliiug you peace, ufing the fame language as is cuf
tomary with men ; but I ufe it with more fincerity than
they generally do- My peace, and favourable prefence
will never leave you. Therefore let not your heart be
troubled, and do not give way to fear. 28. I have, in
deed, told you, that I fhall be abfent from you for a
time ; hut if you loved me,' you would rather rejoice
on this account, becaufe I am going to my Father, who
is infinitely my fuperior, and the fource of all honour
andhappinefs,
, 29. 1 have purpofely forewarned you of this,, that you
may not be difconcerted at it, but, on the contrary^
may rather have your faith increafed on this account,
becaufe I have foretold what you will find to be truei
SO From

Sec. LXXX. The FOUR EVANGELISTS. ttg.
30. From this time I fhall not have much to fay to you*
The powers of this world will Come, and put me to
death, but not for any crime of which they will be able
to convia me ; but my fubmiffion to death will convince
the world how entirely re figned I am to the will of my
Father, who requires this facrifice of me. But it is now
time to depart from this place.

SECTION LXXX.
Jesus compares himself to a Fine,
John XV. 1  27.
T J. HIS difcourfe was probably held with
She apoftles, in their way from the place where they had
eaten the paffover to" the garden in which he had his
agony. It was then the time of full moon, ahd
their way was along the mount of Olives, which alfo
abounded with vines. The fight of fome of thefe trees,
or their going through a vineyard, might fuggeft the
leading fentiments of Jefus's addrefs to his apoftles at
this time.
6. In this faying of our Saviour the Pap'ifts have
found their authority for burning heretics, in prefer
ence to putting them to any other kind of death. But
had it been the intention of our Saviour that thofe who
apoftatifed from the true faith of the gofpel fliould ac
tually be put to death, in any form, we fliould certain
ly have found fome more exprefs authority for it thanthis.

m '""NOTES ON
this, ©n the contrary, nothing can be more oppofite tS'
the natuie and fpirit of chriftianity than violence of any
kind. That would be to make it a kingdom of this world,
its dimes bein tr. enforced by civil penalties, which are
the fanctions of all civil laws.
1 0- It is impoffibie not to perceive every where how
far Jefos was from affuming equality with God. The
humbleft of our race could not exprefs a ftronger fenfe
of piety, and a more unreferved fubmiffion to the will
of God, than he always did.
13. Here Jefus evidently fpeaks of his voluntary-
fubmiffion to death as the greateft inftance of his love
to mankind. But could he with truth have faid this,
if, from the love that he bore to the human race, he had
condefcended to leave a ftate of antecedent glory with
God, had defcended from fo high a rank as that of the
creator of the world, and from being a purely fpiritual
being, have become incarnate. Not only are thefe cir
cumftances not mentioned as the greateft proof of his
love to men, but they are never fo much as refered to
at all, on any occafion in which his love to men, or
their love to him, is mentioned. And furely a thing of
fuch an extraordinaiy nature as this could not have
been wholly overlooked, if it had been an inftance of the
love of Chrift to us, and of courfe a juft motive for our
gratitude to him.
17. The apoftles had fliewed many inftances of jea-
loufy of each other. Nor can we wonder at this, when
\ve confider that they expeaed to be rivals in their
mailer's efteem, and competitors for the chief honours
of his temporal kingdom. He therefore takes every
opportu-

Sec. LXXX. The FOUR EVANGELISTS. *S%
opportunity of repreffing this fpirit, and of inculcating
the oppofite temper of mutual love ; forewarning them
of the occafion they would have for it, when the world
would hate and perfecute them, fo that their chief re-
fource in this life would be in their fincere and ardent
friendfhip for each other.
This peculiarly ftrong affeaion of chriftians Jto-
wards each other was always confpicuous in times of
perfecution, and from this fource, together with their
firm confidence in God, and tiieir future glorious prof-
peas, they have derived a fatisfaaion even in this life,
which has more than compenfated for all their fufferings
in it, fo as to verify our Saviour's promife to them, that
they fhould, with persecution, receive tenfold more in this
life, as well as in the world to come life everlasting.
This, at leaft, appears to have been the cafe in general,
to thofe who have attended to the hiftory of perfecuti-
phs ; tho' there muft, no doubt, have been many excep.
tions. Thofe, however, who have fuffered the moft
have had many valuable confolations, and the lefs they
have had of their rewaid here, the more will be referv-
eti for them hereafter.
John XV. 20. If they have kept my sayings.] Etjjqjj-
«-«/ This may be rendered, if they have watched, my '
words, i. e. with an infidious and malicious defign,
they will watch yours also ; and this rendering is per
haps more agreable to the context.
26. Here this fpirit, which is promifed to the apof
tles, and which was to enable them to work miracles,
is faid to proceed from the father being in reality, no
thing more than the power or fpirit of God the Father, the

46* ¦ NOTES ON
the lame power by which Chrift himfelf had worked
his miracles. Afterwards when this tpirit was thought
to be a proper intelligent^ perfon, diftina ftom the Fa
ther or the Son, it was imagined that it derived its
origin from the father by way of emanation from him,
and not in the manner of a proper creation. But be
caufe this fpirit is likewife faid to be fent by thrift, or
to proceed from him, it was imagined that he muft in
fome way or other, proceed, or iffue, from both the fa
ther and the fon. Upon this idle queftion the two great
parts of the Chriftian Church, the Eaftern and the
Weftern divided, and excommunicated one another j
the Greek church maintaining that the holy fpirit pro
ceeds from the Father only, and the Weftern, or Latin
church, that he proceeds from both the Father and the
Son. Upon either of thefe hypotheses, we cannot won
der that thev were puzzled to account for this fpirit
proceeding from the Father, or from the Father and
the Son, and yet be equal in eternity, power, and glory,
with each of them.
27- That is, as men, they were proper arid unexcep*
tionable witneffes of his whole condua, of his difcourfe
es, and his miracles, and efpecially of his relurreaion
from the dead,
PARAPHRASE;
John XV. 1. That you may have a more diftina
idea of what I mean concerning the intimate union that
fubfifts between you and me, and of our common rela
tion to my father, of the 'great objra and end of this
union, and ofrthe importance of it to yourfelves, confi der

Sec. LXXX.' The FOUR EVANGELISTS. 46 J
der me as the vine, and my father as the hufbandman
who attends to, and cultivates this vine. 2. Every
branch belonging to me that beareth not fruit, he cut&
off in pruning, and every branch that beareth fruit he
eleanfes, freeing it from every obftruaion to its growth
and fruaification, that it may bring forth more fruit.
3. At prefent you are thus cleanfed, through the influ
ence of my doarine, and confequently are in a capacity
of bearing much fruit. 4. See therefore that this union
between us be carefully maintained. For as a branch
cannot bear fruit unlefs it remain in conneaion with the
vine, fo neither can you bring forth the fruits of righte
oufnefs, but by the influence of my doarine. 25. Now
remember that I am the vine, and that you are the
branches ; fo that by adhering to my doarine, by which
your conneaion with me is preferved, you will bear
fruit, but that otherwife you will do nothing. 6. Befides
the Confequences of abandoning your relationftvip to
me, or giving up the profeffion of the gofpel, is truly
alarming. Any .perfon in this fituation is in the condi
tion of a branch that is cut from the vine by pruning j;
and all fuch branches, not being fit to be put to any
other ufe, men gather into bundles, and burn them,
7. But the confequence of your union with me will be
moft glorious and happy. You will then bear the fame
relation to my Father that I myfelf do, and as he always
hears me,fo you alfo will never pray to him in vain. 8. In
faa my Father will confider himfelf as honoured by your
obedience to his will, and diftinguifhing yourfelves by a
life of virtue and goodnefs, which is the great objea
and end of your becoming my difciples*.
S. T»

$* Botes' 6$
9. To drop the allufion to the vine, confider your$
felves as bearing the fame relation to me that I do td
my Father. For as the Father has loved ihe, fo have
I lovrd von, and it is my moft earneft defire, that you
would continue the proper objeas of my love, as 1 da
of my Father's love. 10. This you will be fore to do by-
adhering to my doarine, atnd keeping my command
ments ; for it is by the fame means that I fecure my
Father's affeaion to me ; for it is only by keeping his
commandments that I continue to be the objea of his
love. il. 1 give you thefe views of the nature and im
portance of your union with me, that,' in the prefent de-
Jeaed ftate of your minds, you may ftill preferve fome
thing of that inward joy and fatisfaaion which has ne
ver wholly deferted me. and will not defert me entire
ly, even in my approaching fufferings ; and that noth
ing may prevent this joy from rifing to its proper height.
12. There is another important inftru&io'n which re*
fults both from the confideration of your union with me,
as branches to a vine, and of the equal love that I bear
46 you, which is, that you love one another as I have
loved you ; and this you niuft confider as my earneft
injunaion and command. 13. To judge of the great
nefs of the love that I bear to you, and what you ought
to bear one another ; confider the proof that I am about
to give you of it, which is the greateft that any man can
give to his friends, viz. to lay down my life for you. 14..
TJow I fhall confider myfelf as bound to you in this moft
facred tie of perfea friendfhip, fo long as you do what-
ever I command you. 15. For though I ufe this lan
guage, which you may- think nioft foited to the charac-

fee. LXXX. The FOUR EVANGELISTS; 4&#
ter of a mafter, it is plain that I confider you not as
flaves, but as friends ; becaufe no Have, or even fer-*
vant, is indulged in that intimate familiarity, and unre-<
ferved communication, in which I have indulged you.
For I have concealed nothing from you of what my Fa
ther has communicated to me.
16. You muft allow it to be a proof of my fuperior
affeaion to you, that it was not you, who of your own
accord attached yourfelves to me, in the manner in
which you now do ; but it was the confequence of my
particularly calling and finglirig you out to become my
immediate followers and apoftles. I did it for the im
portant purpofe of your diftinguifhing yourfelves as
pteaehers of righteoufnefs to all the world, and by your
holy and exemplary lives to give you the fame intereft
with my Father that I myfelf have, fo that whatever you
afk of him he may always give it to you- 17. This con
fideration fliould give my exhortations the more weight
with you, and I repeat it again as my moft exprefs
command, that you fincerely love one another. 18. And
let this love that you bear to one another make you a-
mends for the hatred that you muft expea the world
will bear you. Confider, alfo, that in confequence of
your ftria union with me, you cannot expea any other
than the fame treatment that I myfelf have met with ;
and you know that the world has hated me before it
hated you, and this, with refpea to us both, is no more
than might have been expeaed from the difference of
our interefts and purfuits. 19. If you were of the world,
and refembled the men of the world, in your principles
and purfuit3, you would have ftood the fame chance for
popular

#51 NOTES b#
popular arjplaufe and favour that others have. But be*
C3.)f<- in this fenfe you are not of the world, but I have!
chofen you out of the world, therefore the worid hatethr
you. 20. Remember a1 Co what I faid to you on a former"
occafion; viz that tli : fervant is not greater than his
mafter. If, therefore, they have perfectrted me, 'you
cannot e^ciea more favour at their hands. They will
certainly, for the very fame reafon, perfecute you alfo ;
and you ran.iot exp^a that the world in general will be
perfuaded and governed by you any more than Ittey
have been by me. al. Indeed all the ill treatment that
you will meet with from the world is only on account
of your relation to me, and the foundation of the whole
is a general ignorance concerning God, and of his real
defigns in my miffion.
22. The fins of the Jews, our prefent perfecutor^
have been greatly aggravated by my perfonal intercourfe
with them. Without this they would comparatively
have had no fin, but now their condua Will admit of
no apology. 23. For the hatred they have fhewn to
me proceeds from fuch a malignant difpofition of mind
as may be deemed a hatred and oppofition to my father
himfelf. 24. The miraculous works that I have per
formed are fo evidently done by the power of God
himfelf, that they may be faid to have feen, and to have
hated him, as well a* myfelf. 25. But this is another
inftance in which the ancient prophecies concerning
me, and my reception in tlie world, are. fulfilled ; for
it is written, Pfalm xxxv, 19, concerning David imme-
diately,

Sec. LXXX. The'FOUR EVANGELISTS. 4te
diately, but what is much more eminently true of my
felf, They hated me without a cause.
26. But befides this evidence of my divine miffion,'
which refolts of my own miraculous works, I fhall alfo
have another witnefs in the Holy Spirit, Which I fhall
fend to you from the Father. For the works that you
will be enabled to perform by that fpirit will-be a far
ther att'eftation of my miffion. 27. And you yourfelves
.alfo,' in your proper charaaers, as men, and as credible
witneffes of what you have heard and feen, will ftrength-
eh this evidence by your own direa teftimony; becaufe
you have been with me from the beginning, and there
fore are fully acquainted with my doctrine and mi.
ra'cles.

SECTION LXXXI.
, The Promise of ihe Holy Spirit.
John XVI. 1  33.

T.

HIS chapter contains a continuation of
the difcourfe that Jefus held with . his apoftles as they
Went from Jerufalem to the garden of Gethfemane. It
is well calculated to prepare them for his feparation
from them ; giving them fome idea of the hardftups to
which they would be expofed, and of the noble recom
pence that was referved for them. This was the great
objea of Jefos in the whole of this addrefs?, .appears-
from the conclufion of it v, 33. these things I have
spoken unto you that ye might have peace- In thc xvorld,
Vol. III. F f ye

466 NOTES ON
¦ye shall have tribulation but be ef good cheer, I have
overcome the xvorld- „
2. How unhke is this to the language of an impoftor,
who could not have expeaed any followers but from
the hope of wealth, power, and diftinaion- in this world.
Leaft of all could he have any other profpea from
Jcxvs, who expeaed a Meffiah who would be a
prince, and who would give them wealth and pow
er, and not one in whofe caufe they were to fuffer and
die. 4. There was, ^therefore, nothing particularly dis
couraging in their cafe, and whatever might have oc
curred, he himfelf was at hand, , to advife and comfort
them. 7. While Jefus continued with his difciples, that dr-
vine power, by which his miffion was confirmed, refi
ded with him, tho' it was occasionally imparted to the-
apoftles. When he fliould be removed from them,
that power would remain with them, and thereby give
them the fulleft conviaion of his divine miffion, and of
theirs in conneaion with it. This power is figuratively
fpoken of as a person, becaufe, with refpea to the apof
tles, it was to come ih the place of Jefus, who was a
proper perfon, and to be the fame to them that he had
been. But, divefted of figure, the Spirit oj God always
means the power of God or God himself, whofe power it
is, juft as the spirit oj a man, is a man, and nothing fo
reign to him.
11. There is much obfeurity in thefe verfes. I
fliall endeavour to explain them in the paraphrafe-. 13. It

Sec. LXXXI. The FOUR EVANGELISTS. 46?
13. It is evident that at the death of Jefos the apof
tles were very ignorant of many things relating to his
kingdom, and their prejudices prevented them froni
underftanding what he faid to them on that fubjea.
During his death they were in a ftate of utter confter-
nation ; but after his refurraaion they expeaed, as be
fore, that he would restore the kingdom to hrael. His
afcenfion, and the defcent of the fpirit upon themfelvesi
removed all their prejudices ; but not perhaps by any
diredl inflruaions that were given them, but their miT-
tiken ideas would be correaed of courfe, by the facts,
by reffeaing on what Jefos had faid to them, and by
comparing one thing with another. Seeing their maf
ter aaually removed from the world, they muft clearly
fee, without any information, that he was not to reigh
here. The ancient chriftian writers, who were advocates
for the pre-exiftence and divinity of Chrift, always faid
that thefe Were the doatines which the apoftles were
not then prepared to receive ; for that having expeaed
a mere man for their Meffiah, fuch fublime tenets, as
thefe would have fhoiked all their prejudices. They
fuppofed therefore that he was confidered in no higher
charaaer than that of an eminent prophet, till the def
cent of the fpirit upon the day of pentecoft ; and alfo
that, tho' from that time the apoftles were acquainted
with the true charadler of their mafter, they did not
think proper to divulge the fecret to many others, left
t h -; y fhould offend the fame prejudices by which them-
felvts had been influenced- In confequence of this,
they a'. ways find that thefe doarines were never taught
F f 2 with

4I3 NOTES ON
with clearnefs and effea till the publ'idation of the gof
pel of John, which they foppbfed t6 have been Written
after the deftruaion of Jerufalem. In the' mean time,
'they acknowledged that the fimple unitarian doctrine
whs taught to all the chriftian world.
On' thefe principles they endeavour to accountfor
'its ""•t-nera'l prevalence in the eiri'y ages, andfor its con
tinuance tiii their own times. But nothing can be
conceived more improbable than that the apoftles fhould
have aaed fuch a part as this. It was utterly unfuita-
blc to the fimplicity of their charaaers, nor does the
fea at all correfpond to this hypothefis. For the pub
lication of John's gofpel made no change whatever in
the fentiments of chriftians on this fobje'a ; and all the
chriftian world were fimply unitarians, knowing nothing
of the pre-exiftence or divinity of Chrift, till long after
this time, when thofe doarines came in from the Pla
tonic philofophy.
15. i. e. By the gift of God the father, as he el'fe-
where fays, All things are given unto me of my Father,
and again, All power is given unto me in heaven and in
earth. He was far from claiming any thing as of him-
seftf, and not given to him by God, whatever others
have injudicioufly afferted for him.
19. This little while which our Lord fpeaks of com
prehends the whole time between his departure from
his apoftles after his afcenfion, and his coming again
to judge the world and receive them to himfelf. The
exaa time of this greateft of all events, Jefus himfelf
fays he was not acquainted with, but he might call it
e little time, in order to exprefs the certainty of it." And tho'

Sec. LXXXI. The FQUR EVANGELISTS. 4£Q
tho' the interval be with refpea to the term of human
life a long one, yet in the eye of God, and vvith refpea
to the whole of our own exiftence, it is very fliort, and
to each individual will appear to be fo. For as we fhall
be, in fenfible of the.timp that elapfes while we are at reft
in the grave, it will feem to us as as if we fhut our eye^s
on this world, and immediately opened them at the
general refurreaion, a moft awful and alarming confi
deration. 23. We fee here that Chrift is not to be the objeCt
of worfhip or prayer in any refpea, notwithftanding
any thing he may have to do in the government of the
church, from the time of his afcenfion into heaven to
his fecond coming, concerning which we are intirely
ignorant. 26. / say unto you that 1 shall not pray the Father
for you. T. R.
27. This may fatisfy us that what fome have fup
pofed concerning the intercession of Christ with God for
us is needlefs. We are to addrefs our prayers to God
himfelf immediately ; and his affeaion for us is fuch
as will always induce him to grant whatever is proper
for us, without the interceffion, or mediation, of any
being whatever for us. We have nothing to do but to
render ourfelves the proper objeas of his favour.
28. By the world in this place we are to underftand
not thc material world, confifting of land and water, but
the public theatre of ufefulnefs, a public charadler and
ftation, and confequently a fcene of aaivity and trial.
We cannot therefore infer from this language that Je
fus exifted before he made his appearance in what fs
F f 3 called

47* NOTES ON c
called the world. This is fufficiently explained by what
he himfelf fays, in the next chapter, v. 18 A- thou hast
sent me into the world, even so I have also sent them into
thexvorld- For certainly the apoftles had not exifled
before they came into the world- But at the time that
Jefus was fpeaking they were not in the world in the
fenfe in which he ufed the term, but were to go into it
afterwards, when he fhould leave it ,- that is, they were
to fucceed to that fcene of great aaivity and public fer.
vjee which he was to quit.
PARAPHRASE.
John XVI. 1- Thefe things, refpeaing my own fuf>
ferings and yours, as related to me, 1 have how inform
ed you of, that you may not be furpi ized and offended
when they fhall come to pafs. 2. You will not only be
expelled from fynagogues, as perfons unworthy the fo-
tiety of men of virtue and religion, but you will even
be put to death, as unworthy of livingin human fociet)',-
and they who treat you in this manner will think that
thereby they are doing God fervice. 3. And this they
.WiU do from their ignorance of the charaaer and de.
figns of God? and of my miffion from him.
4. fhefe things 1 forewarn you of, that when (hj luf-
ferings which 1 now predia fliall aaually taku place,
you may remember what I now fay, in order to comfort
you, and enable you to bear them. 5. But I did not
tell you of thefe things when you firft became my fol-
lowers, becaufe while 1 live, it is I, and not you, whp
are the oljeas of popular refentment. But now that I
am going to leave you, when you muft yourfelves ftand forth

Sec. LXXXI. The FOUR EVANGELISTS, 4?i
forth in the fame caufe, it becomes abfolutely neceffary '
that 1 give you this notice.
6. But though I talk to you in this manner about
my departure from you, yrou exprefs no defire to know
whither it is that I am going, tho' you feem to be ex
ceedingly concerned and dejeaed at the thought of my.
being feparated from you. 7. Be affured, however,
that it is for your own advantage that I leave you ; for
if 1 do not leave you, the holy fpirit, of whom I have
told you that he will fupply my place, and that he will-
be your advocate and affiftant, during my abfence, will.
not come to you; and 1 go in order to fend him to
you. . ;
S Now when heiscome, he will aa the part of an
advocate, as in a court of juftice, and will arraign the
world which has rejeaed me on three heads of accufa
tion, viz. of fin, of righteoufnefs, and of judgment.
9 He will prove by the miraculous works which he
' will enable you to perform, that the Jews have been-
guilty cf a very great fin in rejeaing me, in whofe
name the miracles wrought by you will be performed.
10 He will convince the world of my innocence, and
righteoufnefs, as having the feal of divine approbation
in my refurreaion and afcenfion into heaven. 11. It
will alfo appear that, befides being fimply approved by
God, I fliall be conftituted univerfal judge, and fhall
accordingly execute juftice, and inflict the moft exem
plary punifhment upon thofe powers of the world that
were guilty of my death.
12. There are many more things that I have to com
municate to you, but your minds are1 not yet prepared
F f 4 to

in NOTES ON
to receivethem, on account of your prejudices and mif~
apprehenfions. 13. But the diviner fpirit, with which
you will be infpired', will enlighten your' minds farther,
and inform you of all things that will he neceffary for
you to know- For what' he will communicate to you
will be by commiffion from my father and me, and not
from himfelf. And he will not only explain to you
what you would not otherwife have been able to under
ftand, if I fliould tell them to yoU in perfon at prefentj
but he will likewife enable yoU to for.etel future events,
as an evidence of his being the fpirit of the true God,
who alone can look with certainty into the events of fu
ture time.
14. As my. ambaffador and fobftitute, every thing
that he does will tend to honour me. For what he de
livers to you will be the things that belong jto me..
15. It is true that,as ftriaiy fpeaking, this advocate is
no other than the fpirit of God, the things that he will
communicate to youwill be the things of God my father;
but neverthelefs they maybe fold to be mine, becaufe
every thing that relates to the kingdom of God in the
world, which purpofe only this extraordinary effufion of
the fpirit is to fobferve, is committed to my direajon
and foperintendance. <
16. I muft again affure you for your confolation that
my feparation from you is but for a time. It may even
be called a fhort time ; and when that fliort time fliall
be expired, I fliall return to you, and during my fepa
ration from you 1 fliall be with my Father. 17, 18, 19.
His difciples, not clearly underftanding what he meant, and

Sec. LXXXI. The FOUR EVANGELISTS. 475;
and mot caring tp queftion him much farther about, his
meaning,. Jefus ..perceive d it, and faid, 20. The time
that I refer to will be, a. feafon of forrow to you,,ai>d of
joy to, -the worid our enemies ; but your forrow will be.
foon turned into joy, when we meet sever to be parted
anymore. 21. • So that your forrows w.illrefemble the
pains of childbearing, which are immediately fucceeded
by a joy which is more than a recompence for them.
22., Though, therefore,; you be forrowful now, you will
rejoire when I return to you, and that joy w,ill have, no
.farther interruption.
23. During |my feparation from you, you cannot
have recourfe to me,- as you now .have,, upon every e-
mergency ; but you will fuffer no inconvenience on that
account, for whatever you afk of the father, inftead of
applying to me, he will give it you. 24. Hkhertoyou
have not^applied to the fa'.her in your difficulties, but
whenever you do it, your requefts will be-favourably.
heard, and your joy and fatisfadHon on that, account will
be very great. 25. At prefent I fpeak to you in pro
verbs, ufing expreffions which have neceffarily a degree
of obfeurity attending them ; but the time is at hand
when, by means of the fpirit of truth which I have pro-
mifed you, I fhall difcover to you in a plainer manner
the great myfteries of the kingdom of heaven.
26. At that day you will apply to the father as my
difciples, and there will be no occafion to pray to him
for you. You muft, therefore, addrefs yourfelves to
God immediately. 27. For it is not I only, but God
himfelf who loveth you, becaufe you have loved me, and

%U NOTES Ott
and have believed in my miffion from him. ! 28 It is"
my father Who, at the commencement of my public
miniftry, gave me my commiffion^ and feht me into the
world, into this ftate tif adtivity, 'trial,' attd te'mptation,
and having noW finifhed the' work which he gave- me
to do, I am about to leave the world 'and go to him.
29. The difciples, who perceived that he fpake with
a reference to the doubts and difficulties which they
bad in their own minds, but which they had not di-
reaiy mentioned to him, being ftrUck with this circum
ftance, replied, Now thou fpeakeft plainly enough with
out any obfeurity, '30. We are fore that thou know-
eft all things, anci haft no need that thou fliould men
tion our doubts and difficulties to thee. By this we-
know that thou muft be a prophet from God, and the
promifed Meffiah.
31. Jefus faid, Do you now believe ? 32. Your
faith will foon be put to a feverer trial than you ex-
pea ; and in this trial I forefee that you will all aban
don me, and leave me alone, as far as it i3 in your pow
er to leave me alone ; for the father is always with me,
and infeparable from me. 33. The purport of the
whole of this difcourfe is, that notwithftanding all the
trials and fufferings to which you may be expofed in
the world, yet, depending upon my promifes and en
couragements, you may enjoy peace and fotisfiiaion
in your own minds : and as to the tribulation wheih
you may meet with in and from the world, be not con
cerned at it. I have gone before you, have encoun
tered the fame difficulties and ruffe-rings, and have overcome

Sec. LXXXII. The FOUR EVANGELISTS. 47*
come then:. This confideration will make it eafier for
you to rife fuperior to' them alfo.

SECT ION LXXXII;.
Jesus prays for his Dixciples.
John XVII. I  26.

I,

-N the courfe of our Saviour's hiftory we
have feen many examples of his piety. He ever bore
in mind that he came not to do his own will but the will
of his Father who sent him, and to finish his work, and
his fubmiffion to the will of his Father, even in the
greateft trials, was perfea and moft exemplary. , , We
have here, however, the- moft folemn aa of his devo
tion of which we have any account. It was delivered
inthe hearing of his apoftles, and had the fame objea
with the difcourfes preceding it, viz. to ftrengthen
their faith -and hope in him, notwithftanding the fevere
trials to which they would foon be expofed. He ex
preffes his own confidence in the divine favour and the
happinefs intended in the divine councils' for himfelf
and all his faithful followers.
In the courfe of this prayer we shall fee many inftan
ces, not only of Jefus regarding the Father as the only
true God, and of courfe the only proper objea of wor
fhip, but of his confidering his difciples as ftanding iu
the fame relation to God with himfelf. As he was the
Son of God, fo all chriftians are likewife called Sons of
Goi

%** L: . NOTES QN^
God and in-the moft figurative language, heirs of God and
joint heirs with Christ Jesus, who may therefore be
called our elder brother, entitled to fome particular pri
vileges, but of the fame nature with ourfelves, fo that
all the difference between us is in .'degree only and not
in kind. 3. How plainly here is the Father diftinguiftied as
the only true God, and, not a trinity, of perfons, compre
hending the Son and the Holy Spirit, as well as the Fa
ther, The words Jesus Christ in this verfe are thought
to bean early interpolation, as Jefus would hardly men
tion his own name in this pray ef. It is a thing that
was never done by him on any other occafion, and muft
have been unnatural;
5. This glory muft mean that which Chrift had i«
the divine councils only, before the foundation of the
world, which is agreable to the ufual phrafeology of
fcripture. If every phrafe of this kind be interpreted
literally, it muft be maintained, not only that Chrift
'existedbut alfo that he was crucified, before the founda
tion of the world- For he is called Rev. xiii, 8. the
Lamb slain from the foundation of the world. We our
felves muft alio have pre-exifted, as well as Chrift, for
chriftians are faid, Ephe. i. 4. t,o be chosen in Christ be
fore the foundation of the xvorld. Befides, what proprie
ty could there be in Chrift praying, as the reward of
his fufferings, for the fame ftate of glory that he had
enjoyed before them. This would be to make it no re
ward at all, whereas he now, very naturally, afks for
that reward which had bee,n promifed to him when he
fhould

Sec. LXXXII. TheTOtrR EVANGELISTS. W?
fhould have fulfilled the conditions oh which the pro
mife was made.
8. Having faid, before in general, that he had finifh-
ed-the work which God had given him to do, he here
fpecifies what that work was, viz. to 'convince his dif
ciples of his divine miffion, and to preferve them in the
praaice of virtue.
9. i. e. Not at thistime. But indeed this very pray
er does in reality refofcct the whole WOrld, as its con
verfion and falvation by the miniftry of the apoftles,
and their foccefforshipreac-hing the gofpel, which was
the great objedt of his miffion, is alluded to in it.
11, 12, Here Jefus, in' effect, praysfor the defcent of
the fpirit to take his place, and to do for his difciples
what he had done for them while he Was with them ;•
and this was evidently no other than the power of God
the Father himfelf, and not a perfon diftina from him.-
For nothing elfe can be the proper interpretation of his
language here, keep through thine own name those -which
thou hast given me, that is keep them by thy own imme
diate power.
13. Inftead of my joy, Mr. W. renders it, their joy
in me. W.
l'O.We fee here, as I have obferved before, what is
the meaning of the term worldfas denoting the place in
to which Chnft was fent. It was not the material world^
but the world in a figurative tho' by no means an un
common fenfe, as a fcene of trial and aaivity. In this
fenfe the apoftles were not at that time fent into the
world, tho' they were then living, and therefore in the
literal fenfe, in the world as well as Jefus himfelf. 21 That

478 - NOTES ON
21: That the world may believe that thou, hast sent
me, and that the glory which thougavest me I have giv
en them. Markland.
22. What can be more evident from this paffage than
that Chrift is one with the Father in no other fenfe than
that in which all his difciples are one with them both,
that is, one by affeaion and intereft and by no means in
nature. In this prayer we perceive a great refemblance to
what was to be performed by the high prieft of the
Jews at the great day of atonement, when he was to
make atonement firft for himfelf, then for the priefts,
and after thatfor the people, Lev. xvi." 6 — 17. So our
Lord here pr.ays firft for himfelf, then for his apoftles,
and laftly for the whole church, and chriftians of every
fucceeding age.
PARAPHRASE. i
JohnXVH. I. When Jefos had faid what he'
thought proper to his difciples, he direaed his eyes up
wards and in their hearing, addreffed his heavenly Fa
ther, in the following manner, Father, the time of the
completion of my public miniftry here below is now
at hand. I therefore pray that thou wouldft advance
me from a ftate of humiliation and fufferings, to a ftate
of glory and happinefs, that I may ftill carry on thy
great and gracious defigns in that ftate, as I have done
in this ; 2- and that, as I have here delivered Unto men
the precepts and doarines which thou gaveft m'e, to en
gage them inthe praaice of virtue, and obedience to thy
will

Sec. LXXXII. The FOUR EVANGELISTS. 4**
will, I may there be enabled to confer upon them thofe
rewards, which it is thy good pleafure that they fliould
receive ; and which is the great objea and end of the
powers with which thou haft entrufted me ; viz. to give
eternal life to all thofe Whom thou, in thy wife provi
dence, haft thought proper fliould become my difciples.
3. And the greateft advantage which they would enjoy
in this eternal life and happinefs, as well as the only
neceffary means to qualify them for it, is the juft know
ledge of thee, as the only living and true God, and of
myfelf as the Meffiah, with fentiments and condua
foited to that knowledge.
4. Since now, O Father, I have promoted thy glo
ry on earth, and have finiflied the work which thou
giveft me to do, 5. Exalt me, I intreat thee, to thy
right hand, which is the ftate of glory that thou hadft
appointed for me before the world was. 6. I have com.
municated thy will to all thofe whom thou haft given to
be my difciples, and they have kept it. 7. They are
fatisfied that all the power that I now exercife has been
given to me by thee ; 8 and they have received the in-
ftruaions that I have given them as thine, and they are
fully convinced of my million from thee. 9. It is for
my difciples only,. and not for the world at large that
I now pray. It is for thofe who are in a more efpeci-
almanner, thy own. 10. For it is thy pleafure that as
every thing that is mine comes from thee,, fo all
that is thine, refpcaing the kingdom cf truth and
righteoufnefs on earth, fliould be mine, and at my difpo-
fal. And this is the greateft honour that I could re
ceive.
nr

480 NOTES ON
1 1 . I ahi now coming to thee, and' to leave Ihetri ex
pofed to all the foares and dangers of the world ; do
thou thjfelf vouchfafe to undertake the care of' them
Whom thou haft given me, that they may continue Min
ted to us in the famebond of affeaion with which thou,
O Father, and myfelf, are united. 12. While I was
with them in the world, I kept them in their duty to
thee ; even all that -hou gaveft to be my followers,
except one reprobate ; and it was neceffary for the ful
filment of jthe fcriptures that one of them fhould be a
traitor. 13. Naw that I am about to leave the world, I ad-
dr fs myfelf to thee in this manner, in their hearing,
that I may infpire them with that inward joy and fa-
tisfeaion that 1 myfelf have always experienced. 14.1.
am the more Concerned for their fafety, as, in confe
quence of my having inftruaed them in thy will, the
wdrld'has become alienated from them; for, indeed,
their views and eXpeaations are not from this world,
any more than my own have been.
15. I do not pray that they may follow me immedi
ately, and that thou wouldft at this time take them out
of this world, but that thcu wouldft keep them out of
the evil to which they are expofed in it. 16. Even, from
fhqfe temptations and trials to which they will neceffa
rily be expofed, in confequence of their not being con
formed to the manners and vices of the world, anymore
Shan myfelf. 17, May their minds be thoroughly rea
rgued and fortified by a firm belief of the preat truths
which they are to teach to others, and be thus confe
crated and fet apart forthe office of the apoftlefhip. 18.
For

Sec. LXXXII; The FOUR EVANGELISTS. 481
18. For as thou haft fent me into the worid. fo do I
fend them on the fame miffion. 19. For my miffion is
only introduaory to theirs ; and it is for their fakes,
and with a view to their future fervices, chiefly, that I
have devoted myfelf to the work of preaching the gof
pel. 20. Neither do I now pray for thefe my apoftles
only, who are now prefent with me, but for all that fliall
be converted to the chriftian religion through their
preaching, even all thofe who, to the end of the world,
fhall become my difciples. 2 1 . That they may all form one
connected compaabody, by an union as intimate as that
, which fubfifts between thee and me, that they all may be
one with us, and that the whole world, feeing the good
effeas of this divine harmony, may be Convinced of my
divine miffion.
22. As they are one with me in affeaion and defign,
I am alfo defirous that they fliould fliare with me in the
glory which thou giveft me ; that in this refpea alfo
they may be one with us, as thou and myfelf art one ;
(23.) 1 being confidered as dwelling in them, and thou
in me, that their union with us may be coirapleated, and
that all the world may be convinced that thou haft fent
me, and that thou wilt love and. honour them,, even as
thou haft loved and honoured me.
24. It is my final wifii, that all my faithful followers
may enjoy my prefence hereafter, and may behold and
foare in the glory which thou giveft me, and which thou
haft defigned for me from the foundation of the world.
25. In this, O Father, thou wilt fhew thyfelf to be juft
and righteous, in dlftinguifhing by thy fpecial favour
Vol. Ill, G g myfelf

4s* NOTES ON
myfelf and them who know and acknowledge thee, anti
have devoted ourfelves wholly to thy will, while the
world at large has been alienated from thee. 26. And
the reafon why I have inculcated upon them the true
knowledge of thee, and entire obedience to thee, and
that I fliall ftill continue to do fo by the Holy Spirit, af
ter my refurreaion, has been that they may partake of
the love wherewith thou haft loved me, and be confi
dered by thee as if I myfelf was in and with them.

SECTION LXXXIII.
The Agony in the Garden and the apprehending of Jesus.
Matt. XXVI. 36  5,6. Mark XIV. 32  52„ Luke
XXII. 40  -53. John XVIII- 1  11.

J ESUS having delivered that affeaionate
prayer of which we have an account in the gofpel of
John, who, as well as the reft of the apoftles, was pre
fent on the occafion, crofted the brook Gedron, which
feparated Jerufalem from the mount of Olives, to go
to a garden, which was the fcene of the following moft
interefting tranfoaion.
Matt. XXVI. 36: This was probably a garden be
longing to fomefriend of Jefos, into which he had leave
to enter whenever he pleafed.
37. Peter, James and John had attended Jefus when
he raifed the daughter of Jairus, and alfo on the
mount of transfiguration ; fo that the fame perfons here laiW"

Sec. LXXXIII. The FOUR EVANGELISTS. 483
faw him in a ftate of the loweft humiliation, who had
before feen a fpecimen of his future glory.
The words in the original exprefs the greateft pof
fible dejeaion and confternation of mind. It may feem
extraordinary that Jefos, who afterwards bore his fuf
ferings with fo much compofure, fliould be fo exceed
ingly affeaed by the idea of them only. But it is no un
common thing, when we have a clear idea of any future
pains, to imagine them to be greater and more intol
erable than we afterwards find them to be, death itfelf,
inanyform, I believe not excepted. Many perfons;
for example, bear the amputation of a limb with a good
deal of courage, who have paffed many a fleeplefs hour
of the night in thinking ot the operation before hand,
Befides the cafe of Jefos was peculiar. He not only
knew that he muft die a violent death in general, but
likewife all the circumftances attending it, which would
mike his idea of it much more diftincl, vivid, and af-
foaing- If a man fliould only know that he was to die
in battle, for example, his idea of his death being gene
ral and indiftina, would not imprefs his mind fo much
. as if he had a previous knowledge of every wound that
he fliould receive, and the time that he was^to languifh
under the painful effeas of them.
Now, it might be of great confequence that Jefus
fliould have had a diftina idea of his future fufferings.
This circumftance both argued ^'s greater refignation
to the will of God in fubmitting to them, and would
likewife tend to give him thc f.-.lleft conviaion, when •
^be faw every particular event in the courfe of his fuf-
G g 2 ferings

NOTES Otf
ferings exaaiy anfwering the idea that had been given
him of them, that the great cataftrophe, viz. his rifing
from the dead, and his future glory, would be the cer.
tain iffue of the whole, and therefore would tend to en
courage, rather than difcourage him.
38. Luke fays that his sweat was as it were great
drops of blood falling to the ground; But it does not
follow that he confidered the drops of fweat as aaually
confifting of blood, but only as large, and vifible, as
drops of blood would be. There are, however, feveral
examples of perfons aaually fweating blood through
great terror of mind ; and therefore I rather think that
this was the cafe with Jefus. And it is a proof both
of the moft exquifite fenfibility of his mind, and of his
entire refignation to the will of God. Notwithftanding-
his natural exceflive dread of death and torture, he
could ftill fay, Not my will, but thine be done.
39. This cup :] meaning his approaching fufferings.
He felt as a man, but immediately fubmitted his will to
the will of God,- nevertheless not as I will, but as thow
wilt. We cannot fuppofe that Jefus really expeaed,
or wifhed to be excufed from his approaching fuffer
ings. Tho' the form of the expreffion be different, yet
what he fays here amounts to nothing more than he had
faid on a former occafion, a day or two before, when he
was likewife much oppreffed vvith the profpea of them.
Now, says he, John xii. 27, is my soul troubled, and
xvhat shall I say, Father save me from this hour, but for
this cause came' I unto this hour, Father glorify thy
?iame.

Sec.LXXXIIL The FOUR EVANGELISTS. 485
name. The ftate of his mind was evidently the fame
on both thefe occafions.
40. Luke fays that they slept through sorrow, and
on the mount of transfiguration they flept through as
tonishment. This was quite natural. For -after any
great exertion, occafioned by terror or anxiety, the mind
will have reft. We read of perfons in long and ex
treme torture having momentary intervals of found
fleep. 41. There is great tendernefs in this reproof, efpe*
cially confidering the anxiety of Jefus's own mind, and
his want of fufficient fympathy from his friends ; and
this makes it the more probable that their fleep was not
the effea of natural drowfincfs, but was brought on by
uncommon exertion of mind and ftrong feelings, tho'
not equal to his own, which, no doubt, would have pre
vented fleep.
46. It has been imagined by fome, that this agony
of Jefus in the garden was occafioned by Jefos then
bearing the punifhment due to the fins of men. But
the evangelifts fay nothing -about any fuch thing. So
far was Chrift from being the objea of divine wrqili,
or a proper fubjea of punishment, fSxat he muft have been
the objea of his peculiar complaifance in his pati
ent fubmiffion to his will. His agony, great as it was,
is fufficiently accounted for by the near view of his ap
proaching painful and, ignominious death.
49. Kissed him.] The word xoiTcctptXsu, fignifies
to kifs with ardour and affeaion.
52. They that take the sword shall perish with the
sxvcrd.] Ihis prophecy feems to have been verified
G g 3 when-

4%f? 2T81 'NOTES ON
whenever chriftians have had recourfe to arms, in or
der to drfend themfelves from perfecution ; as in the
cafe of the Huffites in Bohemia, and the Huguenots in
France. Mark XIV. 41. For it is ehoiigh, read It is done, or
is over. 51. A certain young man ] Probably fome perfon
who lived near the garden, and was awakened by the
tumult. Whether he was a friend of Jefus, or not,
does not appear. But it looks as if thofe who feized
Jefus had orders to feize his followers, and this perfon
might have been taken for one of them. This accounts
for the difperlion of the difciples ; and probably they
were faved by the interpofition of Jefus in their favour,
When he faid, If ye want me let these go their way. The
manner he fpake thefe words might enforce their obe
dience. It is cuftomary, fays Dr. Shaw, in the Eaft, to wear
a kind of blanket, called a Hyke, wrapped about them,
which is all that many perfons wear by day, and fleep in
at night. In fummer they have them of cotton, or lin
en. To run away quite naked, as this young man feems
to have done, argues extreme fear ; for to be feen na
ked is more fhameful in the Eaft than it is here.
Luke XXlI.' 44. As it xvere great drops of blood]
There are feveral inftances of perfons, in great agony
of mind, fweating blood. See Theological Repository,
Vol. III. p. 376.
51 . Touched his ear.] Pearce thinks it very impro
bable that our Lord fliould have wrought a miracle on
this

Sec. LXXXIV. The FOUR EVANGELISTS. 4$*
this occafion, and there is no mention of it in the other
evangelifts, who fpeak oi the cutting off of the ear.
Suffer ye thus far.] Pearce would render it, Suffer
(\. e. me, to go) as far as this man, or this place; mean
ing to go to the wounded man to heal him.
John. XVIII. 6. Perhaps impreffed with extra- :
ordinary terror. The whole fhews that Jefus might
eafily have made his efcape, if he had been difpofed
to doit. 11. Other accounts fay that Jefus healed the fer-
vant's ear, which fhews his perfea compofure; and how
far he was from entertaining any thoughts of revenge.

SECTION LXXXIV.
Jesus tried before the High Priest. Peter denies himi
Judas hangs himself.
Matt XXVI. 37  -75. 27. 1  10. Mark XIV.
53  72. Luke XXII. 54  71. John XVIII.
12  27.

w,

E have lately been attending to the
remarkable fcene of our Saviour's agony in the gar
den ; a moft interefting and affeaing fcene no doubt,
but not at all difficult to account for on the fuppofition
of his being a man like ourfelves, and of his feeling as
other good men would [do in his peculiarly trying cir
cumftances, with a diftina forefight of all that wa,s to
befal him, G g 4 That

&B$ NOTES ONf^ .
That Jefos attended only to himfelf upon this oc
cafion, is evident from the language he ufes, Father if
it. be possible let this cup pass from me, nevertheless not
as 1 will, but as thou wilt. There is no appearance,
therefore, of his having any thing to do with the fins of
men, and foffering on their account.
We have likewife feen how Jefos was betrayed by
Judas, and apprehended by the officers of the high >
prieft, after giving fuch proofs of his power, as fuffici
ently fliewed that his fubmiffion to them was voluntary,
That it was in his power to have refeued himfelf, ap
peared by the falling down to the . ground of the very.
perfons into whofe hands he delivered himfelf. His
l.ealing the ear of the perfon whom Peter had fmitten,
fliewed his perfea freedom from malice or revenge,
and likewife the compofure of his mind, which was
likewife evident by his providing for the fafety of his
apoftles. For it is moft probable that the officers were
fent to apprehend them all.
John XVIII. 13. This Annas,tho? not the high prieft,
had been in that office, and he feems to have had great
influence in ail affairs of moment,being the fame that is
called Ananus in jofephus, the Jewifli hiftorjan of thofe
timesiFrom the houfe cf Annas he was led to that cf Cai
aphas, before whom he was publicly tried inthe court of
Snahedrim, which was probably held in the precinas
of the temple. But tho' fentence of death was there pro.
nounced againft bim, it could not be ratified but by the
Roman governor, before whom they afterwards brought
hi-m.
15 Tho^

5ec. LXXXIV. The FOUBTEVANGELISTS. 48f|
15. Tho' Peter fled with the reft of the apoftles, yet
his affeaion for his mafter, and h'13 anxiety for the e-
vent, led him to venture where he might be fooneft in.
formed of the iffue. The other difciple was probably
John himfelf.
17. It may be obferved, in apology for Peter, that
he was taken by furnrize, and that he had more reafon
for fear than any other of the apoftles, on account of his
having attempted to refcue his mafter by force, and
having aaually ftruck the high prieft's fervant. His re
pentance alfo Was fpeedy, and fevere.
22. There was nothing in our S-.viour's reply but
what was juft and manly, challenging his adverfaries to
prove his guilt ; and nothing but a perfuafion that this
outrage would not offend the court can account for any
fervant of it ufing fuch infolence. This proves the
violence and injuftice with which all the pioceedings
againft Jefos were conduaed.
Matt. XXVI. 62. Nothing could be more impel ti-
nent than fuch a charge as this, and therefore there was
no apparent reafon for Jefus making any defence ; and
in faa, as no ufe could be made of it, it was not infilled
upon. Accordingly, they proceed to the true caufe cf
all their violence againft him, by putting him upon his
folemn oath, to fay whether he was the Meffiah, or not.
His aaing in fome refpeas as the Meffiah, his never
difelaiming that title, and yet his not affuming what was
thought his proper charaaer, viz. that of a prince, and
his declared oppofition to themfelves, were the true
caufes of thc umbrage which they took at him. G4 This

mo NOTES ON
64. This may be rendered immediately^ or soon,
but the real meaning may be that1 it will certainly -take
place. W.
65. Upon feveral occafions the high prieft was ex-
prefsly forbidden to tear his cloaths, which other Jews
did in cafes of great grief, or confternation.
Blasphemy; means fomething arrogant and infulting
with refpea to God.
67. Spitting on the face was the greateft expreffion
of hatred and deteftation.
68. This was in ridicule of the charaaer of Jefos as
a prophet. The word in the original denotes rude and
violent blows, fuch as occafion great pain and bruife
ing. Matt. XXVIL 2. From thislgreat council of the
nation, which was in the precfoas of the temple, Jefos
was fent bound to Pilate, who was at that time at Jeru
falem, being the paffover. For at all the great feftivals
the Roman Governor came to Jerufalem, that by his
prefence he might prevent any tumult or fedition, hia
ufual refidence being at Caefarea.
3. Then Judas, &c] See a very probable account
of this tranfeaion, Theological Repository, Vol. I- p.
63. 5. The repentance of Judas, efpecially attended
with fuch bitter remorfe as induced him to lay violent
hands upon himfelf, is a moft convincing evidence of
the perfea innocence of Jefos ; as he had the fame op
portunity of obferving his mafter's conduct with the
other apoftles. Nay, being the purfe bearer to the com
pany, he may be very well thought to have had a better
opportunity

b'Ec LXXXIV. The FOUR EVANGELISTS, 4?t
Opportunity than any of them, of knowing whether his
mafter had any mercenary defign.
9. Jeremy ihe prophet.]. Peio-cc thinks that Mat
thew only wrote the prophet, without naming any one,
and that Jeremy got into the text very early, by miftake
for Zachariah, whofe the. words art, Zech xi, 12, 13.
However Mr. Mede and Bifhop Kidder fay that the fix
laft chapters of Zachariah were originally in Jere
miah. Mark XIV. 53. The word icrat properly means
that the evidence was not adequate to the purpose for
which it was produced, that is, not fufficient to condemn
him to death.
72. The word ztt:QocXw may perhaps mean that he
covered his face with his garments,
Luke XXII. 61. Turned, and looked.] Pearce ob*
ferves that, from the accounts of Matthew and Mark,
Jefos was not in the fame room with Peter ; for thaS
Jefos was in the houfe of the high prieft, and Peter on
ly in the porch of the hall, which was beneath, and thefe
evangelifts only fay that Peter remembered, and called
to mind the words of Jesus.
68. And if I also ask you.]lf I fliould argue the mat-
ter with you, putting queftions to you, according to the
cuftom of difputations in antient times, as we fee in So
crates. 7 ou would not answer me,] i. e. You would not dif-
pifs the matter fairly.
John XVIII. 15. Another disciple ;] meaning pro
bably, John himfelf. 18-4

492 NOTES ON
18. Afire,] Probably a pan of charcoal, according
to the cuftom of the Eaft in great houfes. Harmer's
Observations on Travels into the East, Vol. VI. p.
218. The fate of Judas is related with fome different cir
cumftances by the apoftle Peter in the book of Aas,
j, 18, &c. An ingenious friend of mine conjeaures
that the two accounts may be reconciled in the follow
ing manner. The court in which the council was af
fembled adjoined tothe temple, ar.d Judas from the in
tereft he could not help taking in the affair, was attend-
ing without ; and as foon as he found that his mafter
was condemned to die, and that he made no attempt to
refcue himfelf, he was filled with the keeneft remorfe,
having before perhaps had no diftina idea of the iffue
jind progrefs of the bufinefs. And indeed things ap
pear itr a very different light to men when they are full
of refentment, and after that refentment is fatiated by
having gained their purpofe. In this ftate of mind he
went into the open court before the members had dif-
tniffed themfelves, and returned the money which he
had received as the price of his treachery, and it being
early in the morning perhaps before day light, he hang
ed himfelf on the balustrades of the temple, or fome
where within the court. But, being quickly found,
he was, in order to get rid of the body in the quickeft
manner, thrown over the wall, into the deep valley
which feparates the temple from the mount of Olives.
Orhe might be found barging over the precipice, and
be cut down as he hung. Thus the fea wouldbe as gen
erally known as any thing well could be ; and in the eye of-

Sec: LXXXIV.The FOUR EVANGELISTS. 493
of providence it was of importance that his death and
the manner of it fhould not be concealed. As to Judas's
buying the field himfelf, or the high prieft buying it
with his money, it amounts to the fame thing.
The guilt of Judas was certainly very great, Jefus
himfelf afferted it when he faid, that it would have been
better Jor him if he had never been born. It is poffible,
however, that there may be, and indeed I have no doubt
there are, many perfons of Worfe charaaers than Judas,
and therefore who will have greater condemnation.
We may eafily conceive the cafe of Judas to have been
worfe than it was. For example, he would have been
a worfe man if he had felt no remorfe, if he had not
repented at all, but had been capable of enjoying the re
ward of his perfidy ; and if, inftead of deftroying him-
felf, he had become an oppofer of chriftianity, and a
perfecutor of his brethren.
I doubt not but that many of the Scribes and Phari«i
fees were men of more obdurate minds, and more un
relenting malice, than Judas, I do not advance thefe
things to leffen the crime of Judas, but only to enable
you to form a juft idea of it.
On the other hand, it may perhaps be faid with truth
that no perfon who had had the advantages which Judas
had, of an intimate fociety with Jefos, and beginning,
as he muft have done, with a tolerable fair charaaer, was
capable of proceeding farther in wickednefs than he did.'
But, upon the whole, it is evident that he aaed more
from refentment, than any fixed principle.
10. The paffage alluded to is in Zechariah, and not
in Jeremiah, and it is propable that originally it was only

494 NOTES ON
in the prophet, without the mention of any particular
prophet, as it now is in the very antient Syriac ver
fion. 1 here, however, it is cprtainly no prophecy con
cerning Chrift ; but it contains circumftances fimilar
enough to thofe in his fituation. The prophet was di
rked to afk tbe rulers of the Jews at what price
they valued his labours, as a watchman or fhepherd
over thems and they, in contempt, anfwered thirty pieces
cf silver, which was the ufual price of a Have, and this
fum God direaed him to give to a potter. The life
of Jefos being valued at the fome price, and that fum.
being given fo?- the purchafe of a field called the potter's
field, was fufficient to ftrike the mind of the evangelift,
as a remarkable coincidence of circumftances in the two
cafes. It may fefem extraordinary that any piece of
ground, deferving the name of afield, fo near to Jeru
falem, fliould be fold fo cheap. But befides being very
fmall, as it muft have been to be employed for the pur-
.pofe of a burying ground, it might have been fo dug up
for the ufe of the potters, as to be unfit for any other
purpofe.
PARAPHRASE.
Matthew XXVI. 64. Jefus faid, I am indeed the
Chrift, and notwithftanding my prefent ftate of humi
liation, you fliall fee verified in me all, and more than
you have been taught to expea concerning the Meffiah,
but which you improperly look for at prefent, namely,
that I fhould. appear fitting at the right hand of God,
and coining in the clouds of heaven.
SEC-.

Sec. LXXXV. The FOUR EVANGELISTS. 49*
SECTION LXXXV.
Jesus insulted by Herod, nnd' Condemned by Pilate.
Matt; XXVII. 11  26. Mark XV. 1  15. Lukft
XXlll. 1  25. John XVII. 28  lO.j

W,

E have feen with what wonderful com*
pofure and propriety Jefos behaved on fiis trial before
the high prieft, and perhaps on no trial whatever were
there more apparent marks of partiality and malice,
the judges being evidently predetermined at all events,
fo have their revenge. They were not provided with
a fpecific charge of any thing that could be deemed cA-
pital; and when two witneffes, which the law required,
appeared, it was only to charge him with faying that
if the temple was destroyed he could build it again in
three days, an accufation fo extremely frivolous, and fo
little to the purpofe, that the judges themfelves made no
ufe of it. They therefore charged him upon his oath to
tell them whether he was the Meffiah or not. Being:
adjured in this folemn manner, he, with equal folemnify
declared that he was ; and moreover informed them
that,heVeafter they fhould fee the very fign which them
felves deemed to be charaaeriftic of the Meffiah, name
ly the s'gn from heaven, mentioned in the prophet Da-f
niel. Hereafter, fays he; ye shall see the son of mdn
coming in the thuds of h.aven xvith power and great
glory. Oil this his own confeffion they condemned him to

495 NOTES ON
to death as a blasphemer ; it being deemed blasphemy
to pretend to be a prophet when a man was not really
fo. notwithftanding Jefus had given abundant proof of
his divine miffion. Having now condemned him to
death in their own courts on one pretence, they bring
him before Pib.te on another, different at leaft in form,
and better adapted to gain their purpofe with the Ro.
mans. John XVIil.28. The jews had eiten the paffover the
preceding evening. But as the whole feftival continued
feven days, it is probable that by the phrafe eating the
passover, tha evangelift meant keeping the paflbver in
general, or that feaft of which this was the principal part,
and to which it gave its name.
As the Jews ferupled going into the houfe of a Gen
tile on any public folemn ity, it appears that the Roman
governor when at JerUfalem held his tribun al in the
open air ; probably in the court of the houfe appropri.
ated to his refidence; which was not far from the tem
ple. Indeed, it was ufual with the ancients to hold
their courts of juftice in the open air, no inconvenience
attending this in a warm climate.
Among other fuperflitions in the inftitutions of
Mofes, impurity was thought to be contraaed by touch-
ing a heathen.
3,1. It is not lawful for us to put any man te
death ], The Jews were then fubjea to the Romans,
who adminiftered the civil government by their own
officers, not leaving to the Jews the power of life and
death; a full proof that the foe ptr was effeaually de
parted from Judah, which was to take place-before the
coming

Sec. LXXXV. The FOUR ^EVANGELISTS; W
coming of the Meffiah, and which never had been the
cafe'with the Jews befbre in their own country, though
they had been fubjea' both to the* Perfians and Macedo
nians. 32 That ihe saying ofjesugmight be fulfilled, which
he spake, signifying' what death he Should die-] On'fe-
Veral occafions our 'Lord, fpeaking of his d^ath, had
alluded to this particular manner of it, viz. cru'cifixibh,
Which was aipunifhment'iiecdliar'to the1 Romans. Thus
he fay? , Jotinxii 32, If J 'be • fiftfd up fftim the ^earVh,
Jobn iii. 14, As Moses lifted ftp the serpent in the'Wil-
-dcrntss,even so must the son of man be lifted up.
33. Luke ftates the accufation more form ally §n4
diftinaiy as foliows,:Ch.xxxiii,'2. We found this inim
perverting the' nation, and forbidding' to 'give credit H6
Ctssar, saying that he himself was Christ a king; Now
it does 'not 'appear that they were Jable 'to give any
proof of Jefos having forbidden 'to' pay tribute. They
produced no witneffes of this ; and their accufing'him'
of'preteridirig to be a king, was only their own cortftrac-
tion of his late declaration, "that he was the 'Meffiah.
For in their idea the Meffiah was to be a king,"-a?»d¥e-
leafe them from all foreign fubjeiaion.
36. My kingdom is not of this Wb'rldf) jefus- did not
deny either 'that he Was a king, or the king'ofthe'Jeivs;
but only affertedthat his; kingdomwas of fuch a; nature
as not to interfere with any of the kingdomsOf this
world, and therefore did not need to give 'umbrage to
the Romans.
38. What is truth?) Very probably Jefos made a
paufe, and did not anfwer immediately ,- or Pilate, re*
Vot. lit . H h «olleaing

498 NO PES ON
Cplkaing that the queftion had nothing to do with the?
bufinefs of the trial, might not wait for any anfwer. ,
- Luke XXIII. 5. Here again the charge is general
and indiftina. It is certain that Jefus had taught the
¦people in the manner that they deferibe. But the pro
per queftion was, what had he taught?
7. This was evidently a defign to get rid of the bufi
nefs v for Pilate clearly perceived the malice of the
Jews in it, and he was not difpofed to gratify them ,-
not from any love of juftice, for we fhall find that he
was not inflexible in that refpea, but he had no motive
of prejudice againft Jefus, but rather againft his ene
mies, with whom he was at variance. At the fame
time he probably gave his condua an air of compliment
to Herod, who appears to have taken it in this light;
8. Herod was a man of pleafure, but a Jew, and
therefore a believer in miracles. He had been much
ftruck with the preaching of John, and for fome time
imagined that Jefus was the fame perfon raifed from
the dead. It is probable he had never feen Jefus be
fore, though he had heard much of him, and of his mi
racles. 9. We are not told what thefe accufations were, but
they amounted to nothing, that Jefos thought neceffary
to reply to, and indeed nothing that Herod himfelf
thought to be of any importance, or- at leaft fufficiently
proved. 11. As nothing was proved againft Jefus, it was a
criminal and |bafe compliance to a clamorous multi
tude to infult him in this manner. 15 Nothing

Sec. LXXXV. The FOUR EVANGELISTS. 490
15 1 Nothing worthy of death has been done by
him. W.
1 6. This propofal to chastise Jefus, by which was
meant a moft cruel scourging, was manifeftly Unjuft,
and could only be intended to pacify the Jews, who
were ilamorous for a greater punifhment.
Matt. XXVII. 17. This appears to have been grown
into an eftablifhed cuftom, which no governor thought
himfelf at liberty to depart from.
20. Such wa^s the influence that the Pharifees had
over the Jewifh populace, that Jofephus fays, whatever
they faid, even againft the emperor, or the high prieft
himfelf, Was inftantly credited by them. Ant. lib. 13.
C. 10. v. 75.
25. It is remarkable in how fimpfe and difpaffionattf
a manner the evangelifts relate the particulars of this
moft interefting tranfoaidn. Here are ho encomiums
on Jefos or his condua, and no reffeaions on his adver-
faries ; but the facts ate fuch that it is impoffible not to
lee in them, what all the charaaers really were. It i3
impoffible not to perceive the extreme injuftice and vio
lence of the eDemies of Jefus, Who could make fo light
of the crimes of fedition and murder, when blinded by
their envy, jealoufy, and revenge.
26. Had scourged him.) The Romans ufed to whip
or feourge thofe who were to be crucified; ahd tho
whole was generally done with every mark of infult and
ridicule, as well as of cruelty ; this being the punifh
ment of the vileft flaves, and the moft detefted crimi
nals.
H h 2 From,

SCO . NOTES ON
From the circumftances' before us it is evident that
Jefus and his miracles had been far from palfingwith-
but the notice of the principal people among the 'Jews.
of whidh unbelievers' at-this day would be glad to avail
themfelves. It is plain,1 from this fage and malice "of
his enemies, that'he had been obferved with the nioft
jealous attention, and that no mark'of iihpofture, no
falfe pretence to a power of Working miracles, could
be alledged againft him. Ndthing of this appears in
in the courfe of his trial, either before the high prieft,
or before Pilate, and his miracles had been more
public than' his teaching, of which they do make men-
tion. ,
P AR AF HR ASE.
John XVIII. 37. For this end was I borfy and
have received my commiffion from God, viz. to bear
witnefs! to all important truth, and efpecially this con
cerning which thou afkeft me : for indeed I am a king,
though notfuch a king as I am accufed of pretending
to be. This I fay is a great truth, and all who are can
did and love the truth, have had evidence enough of

it.

SEC

Sec. LXXXVL The FOUR EVANGELISTS. 501
SECTION LXXXVL
Jesus secured and led tQ.,Crucifixion. '.
Matt. XXVII. 27  32. Mark XV. i6-p— %\. Luke,
XXIII. 26  r-32, John XIX. 1 — r-17.

E have feen with what reluaance Pilate
was prevailed upon to pafs fentence of death upon Jefus.
He repeatedly acknowledged that he faw no caufe of
death in him, and therefore, had he been an upright
man, and a good magiftrate, he would not, upon any.
confideration, have confented to it. There was no ac
cufation brought againft him, fupported by any proper
evidence, that could affea his life. As to what they
did alledge againft him, as having perverted the people,
arid forbidden to pay tribute to Cxsar, saying that he
himself was a king, Pilate, feeing no evidence of it,
but clearly perceiving the prejudice and malice with
which the profecution was carried on, paid no regard
to it, and Jefus, with great propriety and dignity, made
no defence, when there was no proper charge againft
him, and no witneffes to confront him. He always,.
however, replied to every thing that was material, and.
his juft difcrimination in this refpea, fhews that he ,
was under no confternation, but perfeaiy matter of
himfelf. When Pilate repeatedly urged, him to fay whether
he tvas a king, he did not deny it; but, that he might,
H h 3 not

«02 NOTES ON
not be mifled by the word, he added, that his kingdom
was fuch that the powers of this world did not need to
take umbrage at it, not being a kingdom of this world.
But as far as the charge was in any fenfe true, he who
came to bear witness oj the truth, would acknowledge it.
Notwithftanding this, fome of the common people, in-
ftigated by the chief priefts, and feeing no profpea of
his affuming the charaaer out of refpea to which alone
they were attached to him, were clamorous for his cru
cifixion, and demanded Barabbas, a robber and mur
derer, to be fet at liberty rather than him. For Pilate,
when he could not prevail upon them to releafe him as
an innocent perfon, would have difmiffed him as a par
doned criminal.
There is no reafon to fuppofe that the great body
of the Jewifh people demanded the death of Jefus,
much lefs that they would have deliberately voted his
deftruaion, if it had been ferioufly propofed to them.
Many circumftances render this fuppofition highly im
probable. It is well known how a few clamorous perfons
have the moft decifive influence in the proceedings of
the mob, and how great multitudes are often intimated
by the noife of a few, when .thofe few come prepared for
any particular purpofe, and have laid their plan, while
the reft are taken by forprize. This was tbe cafe here.
The enemies of Jefus among the chief priefts might
bring their fervants and dependants, and prefently fill
the chief places in any court of Juftice, while the friends
of Jefos, fufpeaing nothing of the matter, and many
of them being intimidated, would not make any effedlu-
al oppofition. Befides the whole was tranfoaed early in

Sec.LXXXVL The FOUR EVANGELISTS. 50S
in the morning and probably in little mofe than an hour;
and after Jefos was delivered to a company of Roman
foldiers for immediate execution, any attempt to refcue
him would have come too late ; not to fay that many,
who had feen his miracles, would naturally think, that
if he thought proper, he was able to refcue himfelf.
Another circumftance that Matthew '. mentions,
which made Pilate more backward to pafs fentence of
death upon Jefus, was a meffage from his wife, whohad
had an extraordinary dream, which made her uneafy
on his account, and the heathens in general were ex
tremely fuperftitious with refpea to dreams. Whe
ther this dream was miraculous, or not, does not ap
pear. Matt- XXVII. 29. A Crown of thorns ) AKc&&uv!
This may fignify a crown made of the herb acanthus ov
bearsfoot, which is not thorny, but foft and fmooth ; and
this herb is faid to be very common in the neighbour
hood of Jerufalem. Pearce alfo remarks that he does
not find it mentioned by any of the primitive chriftians
as an inftance of cruelty ufed towards Our Saviour, till
the time? of Tertullian, who lived near two centuries
after Chrift. As the reed put into the hand of Jefus
was only intended to mock him, it is probable that the
crown was a circumftance of the fame nature.
John XIX. l.This was a cruel beating, fuch as is gen
erally ufed in difcipline of the army with us. But per
fons fentenced to be crucified, being generally the low-
eft of criminals, were treated with every mark of cru
elty and infult. H h 4 5 Thinking

m NOTES on
£. Thinking.perhaps to -move theirs cqmpaffKWH, o«
that their rage wouid,be faj;i6ifi^4; by /feeing whathe had:
already fuffen ed, apposing* no doubt, very, blpody, af Wc
the cnielifcour^ing.
6j lfeisevident.they.were nofeat all moved byi the
fad rpecraclfe.
7» Here the termt.S'flT&^f'GWis usedias fynonymous
to the-Messiahi It was for affaming this charaaer that
hejhadbeenfentencedjto death by the- Jewifh Sanhe--
drim. TheVffltp. thati is here referred to, if it was a law
ofMofes^ could oply beihat which appoints blafphe-
mers to be ftoned ; and: the Jews would probably con
fider any man. as a blafphemec,,who pretended- to. have
a commiffion from God, when in their opinion he had;
none. 8, Pilate, having prahably, heard of the miracles of
Jefos, am&not knowing, what truth, there might herin,,
them, Would naturally fufpea that. there, might be fome!-
thing extraordinary in his. cafe ; and therefore tbatfomere
judgment mighti befal himfelf for confenting to his,-
his death ; there being many examples hv the heathen
mythology of perfons who; were, feverely punifhed for
infoks on their Gods, or> thei defcendants and fayqur-
ites. of their gods.
9. i. e. Who art thousand whatare thy pretentions?
But to this he vr,a!ie no anfwer. He had fufficiently an
fwered to every, proper queftion, or whenever there was .
any accufation proper to reply to. But there was great
dignity and propriety, in his not anfwering.to any. thing
elfe, efpecially now that they had already began tc-:
beat him as a criminal, tho' they had not proved him to

SecLXXXVI. The FOUR EVANGELISTS. 50*
to be guilty, of, any crime. He had no favour to aik;
He knew that his death was determined, and therefore;
he calmly fubmitted to the, malice of, hi? enemies, and ,
the will of God.>
11. This was the language of a man perfeaiy con
fcious of his innocence, and there was probably fome-..
thing in, the manner of it,that, ftruck. Pilate very for
cibly. Except, it were, given, thee from above-] Some,
fuppofe that, this refers to the Roman emperor.
If fo, the meaning will be, As you are only the emper-.
or's deputy, and therefore obliged to take cognizance
of fuch, perfons as are brought before you, they, who
have unjuftly accufed me to you are more guilty than.,
you. But L think that, uvuQlv means from, God,,, and:.
therefore that the Jews who had feen the, miracles: which;
he did by the power of God, and not only knew; his -in-
nscenceub\it ought to have diftinguiftied and: acknow-.
ledged his divine, mission, ,w exe t much: more guilty than
Pilate, who was a ftranger both to the fcriptures, and-
moft of the. particulars of Jefus's life.
1 2. From thence forth. This may be rendered upon*
this, or as on this, account;
14, This, was probably faid by way- of infult to the
Jews, with, whom he was difpleafed. The sixth hour-
in our prefent copies was probably the miftake of fome
early tranfcriber. For from the, accounts. of the other
evangelifts, and many circumftances, it muft have been-
about the third hour, or our nine in the morning.
The word passover has been inferted- here through*
ignorance. Mann. Bowyr. 15 This

506 NOTES ON
15. This explicit acknowledgment of perfeS fubjec
tion to the Romans, muft have been mortifying to the
Jews, and fome caufe of triumph to Pilate, who knew
their refraaory difpofition.
Matt. XXVII. 32. It is probable that, according to
the cuftom on thefe occafions, they gave Jefus the trans-
verfe piece of wood belonging to the crofs to carry to
the place of execution ; but probably perceiving him
to be much exhaufted, and unable to bear it, at leaft
the whole way, which was about a mile, or a mile and
a half, they gave it to another perfon to carry it for
him. Luke XXIII. 28. It is remarkable that after his
agony in the garden, Jefus never expreffed the leaft
concern for himfelf, or any dread of his fufferings. But
It is obfervahle that all evils, and death itfelf, appear
moft terrible at fome diftance ; and after Jefus had giv
en full vent to his own fears and apprehenfions, his
mind was perfeaiy compofed, and occupied by other
confiderations. 30. This was a proverbial expreffion, denoting the
greateft confternation.
John XIX. 17. This place was a little without the
walls, of the city, tho, it was now inclofed within them.
It was not ufuaj with the Jews to execute within any
city. We fee here that it was the cuftom with the Ro-
ft
mans, as with the ancients in general, to carry the fen
tence of their laws into immediate execution. No
fooner was fentence of death pronounced upon Jefos,
lout, without fending him .to prifon, he was immediately' conduaed

Sec. LXXXVI, The FOUR EVANGELISTS. S&f
conduaed to the place of crucifixion. It would be
Wife in us to adbpt this policy, as it would add greatly
to the dread of punifhment, and confequently contribute
much to the prevention of crimes. The reafon alleged
for our delay of execution, viz. to give the criminal
time to repent, and make his peace with God, is found
ed on fuperftition, delufive with refpea to the fufferer^
and of bad example to others.
It may be proper to mention in this place, that Pi
late, who, to ingratiate himfelf with the Jews, aaed
contrary to his judgment, in confenting to the death of
an innocent perfon, did not gain his ends by it ; being
fometime afterwards accufed to the emperor of mal-
adminiftration, in confequence of which he was banifh-
ed into Gaul, wheie it is faid that he put an end to his
own life.
PARAPHRASE.
John XIX^M; Jefus anfwered, Thou couldfthave
had no power againft me at all, if it had not been given
to thee from God, who, in his geat wifdom, has appoint
ed that I fhould fuffer death. With refpea to thee, I
am fimply an innocent man, whom thou eughteft not
to condemn ; but the Jews who have delivered me into
thy hands, have had fufficient opportunity of knowing
much more of me than mere innocence ; they have per-
fecuted to death one whom they might have known to
be a prophet, and even their Meffiah. They, therefore,
have much greater guilt than thou haft.
Lukt-XXlIl. 3i. If divine providence, for wife
ends, permits this foffer'mg to befal me, who am an in-
nocent

5Q& NOTES ON.
nocent perfon, ; fo that there is no mpre apparent, pro
priety in my being abandonedto this fate, than to make
fuel of green wood, what, will be dpne to you whofe
vices render you as ripe for .deftruaion as dry .wood is
fitfor burning ?

SECTION LXXXVH.
The Crucifixion of Jesus.
M,a«- XXyiL S3— —50, Mark XV. ,22.  ,-37. Luke,
XXIII. 33  44, 46. John XIX. 18 — -3a

w,

V, E are now attending to one of the moft
interefting fcenes in all hiftory, the cruel and ignomini
ous death of Jefus. It was the triumph of his enemies,
but, tho' unthought of. by theni, the neceffary means of
his exaltation and glory, as well as of the fpread of his
religion ,; by giving. fuch an evidence, to his refurrection,
as.no other mode of deatli-couldhave. given to it. Far
beit from us. to fuppofe that.Godrwas pleafed withthis '
fcepe, any fartherahan as it exhibited the higheftiaa of ¦>
ob.edien.ee to his will, by the moft.perfea of our race,
and as it was the. means of giving the higheft degree
cf evidence to. the. truth cf, the gofpel, by which the,
werkLwas reclaimed from, idolatry and vice, and. there
by, men were fitted for a happy immortality.
l.very particular in this interefting fcene is highly
edifying to us, efpecially the patience and compofore
with which. Jefus Lore his. ciuel fefferings, fiom a prin ciple

Sec. LXXXVII. TtteWUR EVANGELISTS.^
clple'bf perfea refignationto the will of God, and Jme
profpea of honour to which he would 'be advanced'ln
confequence of it. ? For, being a^trian, he'felt as-a man,
both with refpea to fears midh6pes. In the' garde rThe
felt the apprehenfion ofRis apprdaching fofferingswilh
the ftrongeft marks of anxiety and diftrefs, 'and now1
for the joy that'was Set before him, as the apoftle fays,
he rnflueid the cross,' despising the shame.
John XI X. 19. The ufe of this infcriptioU wits' that
all'who were prefent at'the execution 'might ; kndwivHat
the crime, real or fuppofed, had befin.
Matt. Xxvii. 34- This may be rendered bitters,
and not gall. It was fome intoxicating draught.' W.
Some think this wine niinglfed with gall was a differ
ent thing from xvlhe mingled with 'myrrh, mentioned
Mark xvi. 23. and that'the former 'was offered ''by ; W*ay
"'"of infolt, aridihe latter by his friends, it being a ftupi-
fying portion* kindly intended to make him lefs fen'fibie
of pain. Pearce obfervesthat wine mingled xvith franktn-
censewas uftially given by the Jews to feeh perfons as*
were to fuffer death ; and Gafen/he fays, obferves that
-"the juice of -poppies, myrrh, &c. taken in large quanti
ties, does intoxicate, or kill ; ahd Theophraftus fays of
myrrh, fhatit is of a warm nature, aftringent, ahd bit
ter. Well, therefore, fays Pearce, might Matthew call
It gall. Whatever the potion was, Jefos declined a-
vailing himfelf of it, chufing to meet death in all its
natural horror.
46. Eli,-Elit &c.J Our Lord, by quoting the^begin*
biag tof the Pfalm, probably meant to refer the Jews to
th«r

Sl« NOTES ON
the whole of it, as remarkably defcriptive of himfelf and
his prefent fituation. y..'
. 47. Some of them that stood by said; This man calleth
for Elias-] Thofe muft have been perfons who did not
underftand Hebrew or Syriac.
50. With a loud voice.] Grotius, and others, fuppofe
that this ftrength of voice was an argument of fo great
remains of bodily ftrength, that our Jprd-'s deayh which
followed inftantly upon it, muftrhave been preternatural,
fo that he voluntarily put an end to his own fufferings,
or that God chofe to interpofe in his favour in this man
ner. But this appears to me greatly to leffon the merit
of our .Saviour's fufferings, and the influence of his
example in suffering; for certainly none of his follow
ers have any reafon to expea a miraculous interpofition
to diminifh or fliorten their pains. Befides tfie loud cry
might be the effea Of a kind of convulfion. And Gon-
fidering how much our Lord muft have been exhaufted
by his agony in the garden, and the cruel abufe he had
met with, both ih the high prieft's hall, and by the Ro
man foldiers, and the extreme fenfibility ofhis mind, it
is ho wonder "that the vital powers failed before thofe, of
the two robbers, and therefore that he died a proper
natural death before them. It has been faid that the Ro
man Centurion feemed to have thought there Was fome
thing fupernatUral in the manner ofhis, death, by which
he was convinced that he was the Son of God, Mark xv,
39. But what ftruck him was, more probably, the de
vout compofore with which he died, after uttering
diftinaiy the words of the Pfalm above mentioned, and

Sec.LXXXVII. The FOUR EVANGELISTS. Sli
and after faying Father into thy hands 1 commit, my
spirit. Luke XXIII. 44. Thesunwas darkened ;] not by any
eclipfe, which could not have happened at the time of
the Jewifli paffover, it bejmg always on the full moon,
but probably the fky being .unufually covered with black
clouds. For this darknefs is not faid to have been mi-
) f
raculous. 42. Lord remember me.] Pearce fays that this mjtn
feems to have thought that Jefus was the Meffiah, and
that, though he now foifered death, he would be raifed
again to life, and would then fit on his temporal king-
dom. But it maybe afked, how came this man to hope
in circumftances in which all the apoftles defpaired.
.43. To-day shalt thou be with me in paradise.] By
paradise the Jews meant the place of reft for good men,
where they were to fleep till the refurreaion. It was
one region in the imaginary Hades, but fuppofed to be
feparated from the place of the wicked.
The exaa literal conftruaion of thefe words cannot
be true, ,if by paradise be meant any other than the ima
ginary place of fleep for deceafed good men. For if by
paradife be meant the place where God is peculiarly
prefent, Chrift himfelf did not go thither till after his af.
cenfion, when only he is faid to have gone to the Father j
and even his apoftles are exprefsly faid not to be with
him there till after the refurreaion, for he fays, John
xiv.3. I will come again and receive you unto myself, that
where lam there ye may be also.
For thefe reafons fome fuppofe that this day refers to
the time when the promife was made, as if Jefus had
faid,

*f 2 NODES' '01*
Taid,'^ At this very tirrie, nBtwitftftstta'irfg' nfy 'prefers
•' circumftances of difgrace and feeming impotence', 'y^t
'" even notol do affure triee^'that in dtse time'thtto 'fhalt
*' be with me in paradife."
This conftfucttan, however, 'do£s m^tappe'arto-'m'e
to* be natural. I rather think that by'bftis ' day, tiftahity
was intended. Iii the" fame cafe the 'word Jsbon,r arid' O-
: ther fimilar expreffions are fometimes tobe undfcrtetsS.
See Deaf.
Luke adds a circumftance of much imp0rta'nce:6mit-
ted by the other evangelifts, viz. the prayer of Jefirs,
Father forgive tJiein, for they know -not what they ^do.
'ihis was probably pronounced at the time 'ofhis -great
eft agony, as they were'nailing him to the crofs, or'af-
"terwards raifing it up as he hung upon it ;'a'ncl probably
refpeaed tlie foldiers only, who 'were his immediate
executioners, and who had no c6ncefn in the guilt of
the tranfaaion. It fliews, however, the mdft'ivbriderj
ful compofore of mind andhehevolence, to*which Very
few have attained.
John xix. 22. It is plain that the real wiflieS of Pifcrte
"had been over ruled by the violence of the Jevvs,' and
tho',to fave himfelf from a prbfec'utibn, he had given hpi
Jefos to their will, he was far from being in good hu
mour with them, or difpofed to oblige them farther than
neceffary. 13. It feems to have been the cuftom of moft nations
that the executioners fliould have' the clothes of thofe
whom they executed.
Matt. XXVII. 35. The latter part of this verfe, con
cerning

Sec. LXXXVIL ThetfOtfR EVANGELISTS, 5131
cerning the paffage in the Pfalms, is not in any of the
antient verfions, except rtvs Vulg-ite. W;
44. Luke relates this part of ine hiftory v ery differ
ently, reprefentingnof both the thiev -s, but one of them
only," as reviling Jefus, Ch. xxiii, 39. But Luke, not
being prefent, might not have been fo well inform <f aa
Matthew was; and, befides being contrary to the ac
count of Matthew, there are many difficulties attend
ing it.
That both, or either of thefe men, themfelves, in a
ftate of torture, fhould be "fo abandoned as to revile
their fellow fufferer, would not be credible, if we did
not fee at this day the fame extreme obduracy in many
of our condemned malefeaors. Befides, it is poffible
that thefe men might entertain hopes of being releafed
from their fufferings, by joining in the popular cry
againft Jefus. F6r the, wounds made by crucifixion
were not mortal ; fo that they might have recovered
very Well, if they had been taken down from the
croffes. John XlXi 23* The vest was without seanu] Accord
ing to Dr. Shaw {Travels, p. "266) the Jewswore a clofe
bodied frock, or tunic without fleeves, which differed
little from the Roman tunica. The %iruiv, or coat of our
Saviour, which was woven without foam from the top
throughout, might be of the like fafhion. This was
retained when a perfon was faid to lay afide his gar
ment, as of our Saviour when he waflied his difciple's
feet, and of Peter when he fwam to the fhore. AH the
garments of the Eaftern people were loofe, and wide,
fo as to fit almoft any perfon ; a circumftance which
Vol,. Ill, I j explains

S14 NOTES ON
explains many paffages of fcripture, and accounts for*
the large quantity of clothes ready made, with which
the wardrobes of the rich were furnifhsd.
25. Mary the wife of Cleophas.] She is faid Matt.
xxvii, 56, and Mark xv. 40, to have been the mother of
James the less, and of Joses ; and this James her fon
is faid, Matthew x, 3, to have been the son of Alpheus*.
From hence it feems that Alpheus and Cleophas, or
Clopas, were the fame perfon. To this may be added,
that Higefippus is quoted by Eufebius, as faying that
Clopas was the brother of Jofeph, the hufband of Jefus's
mother, Pearce.
2,7. We fee in this beautiful incident, both the
affeaion of Jefus to his iriends, and his wonderful com-
pofure and prefence of mind in his fufferings. He was
not fo abforbed in his own feelings, as not to be atten
tive to the cafe of his mother who was ftanding near
him. He recommended her to the care of John, who
was probably the moft opulent, and perhaps alfo the
moft affeaiorjate, of his apoftles. From this time he
was to confider her as his own mother, which he ap
pears to have done, by taking, her from that time to his
own houfe.
The behaviour of Mary the mother of Jefus may
ferve to reprove the falfe or affeaed tendernefs of feme
women, who abfent themfelves from all fcenes of dif
trefs, as too much hurting their feelings, tho' in gene
ral fuch perfons have but little of real fympathy. Here
we fee the mother of Jefus, no way deficient in her af
feaion for her fon, attending him in a ftate of torture,
tho' fhe was unable to give him affiftance* Tho' it is
faid

Sec. LXXXVIL The FOUR EVANGELISTS. 513
faid that this difciple took her to his own home from
that hour, it may only, mean from that time in general,
and that fhe continued near the place of execution feme
time after this.
28../ thirst-] The paffage referred to is Pfalm xxiii.
15, and Pfalm Lxix. 21.
29. Vinegar.] Probably vinegar and water, posca,
which was the common drink of the Roman foldiers.
On a light spear, Conj. T. R.
Matt. XXVII. 45. This darknefs is not faid to
have been miraculous.
John XIX. 29. In this it is probable that no infult
was intended. The common foldiers were perhaps by
this time moved with fome compaffioh, aUd gave him'
fome of their common drink.
A ftalk of hyffop was long enough for this purpofe,
but fuppofing a very flight alteration in the manufcript,'
the word will fignify a light spear, which was certainly
ftill more proper.'
Luke XXIII. 46. It was ufual with the antients to
receive the laft breath of their departing friends, thofe
for whom they had the greateft efteem, and in whom
they placed the greateft confidence. Thus Jefus, per
haps with a view to this cuftom, defired God his Father
to receive his laft breath ; and thus Stephen' defired
Jefos to receive his. But as the word which we tranf-
late breath means life, the power of breathing ending
with life ; Jefos might have a farther view viz. to com
mit his life into the hands of God, who he was perfua
ded, would foon reftore it to him again.
I i 2 John

$16 NOTES ON
John XIX. 30. It is impoffible to perufe this account
of the fufferings of Jefus with any proper attention,
without being fatisfied that he was neither an enthu-
fiaft, nor an imppftor. His coolnefs and prefence of
mind was inconfiftent with the former charaaer, and his
fubmitting to die at all was a proof thathe could not be
the latter. He voluntarily forreiidered himfelf into the
hands of his enemies, when he might have made his
efcape ; and this he never would have done if -he had
not been confcious of a divine miffion, and thereby fully
perfuaded that God would raife him from the dead, and
advance him to a ftate of glory after death.
Now let unbelievers account, if they can, for Jefos
being poffeffed of this perfuafion in his circu mftances.
A man whofe mind was fo tranquil, and who a€ted with
the moft perfea eompofure on all occafions, could never
have got this firm perfuafion without the evidence of un>
queftionable miracles, fuch as fatisfied him that God was
with him, and would carry him through any fufferings
that he had appointed him to undergo; and it wOuld
require ftronger evidence to give this perfea fatisfoai-
on to the perfon who was himfelf to fuffer a cruel death,
in the fupport of any fcheme, than it would to convince
another lefs deeply interefted in it.

SEC

Sec.LXXXVHL The FOUR EVANGELISTS Sir
SECTION LXXXVIII.
The burial of Jesus.
Matt. XXVII. 51  66, Mark XV. 38  47. Luke
XXIII. 45, 47  56. John XIX. 31  42.

Wj

E have been attending to one of the
mcft interefting and affeaing of all fcenes, that of the
crucifixion of Jefus, and have feen the amazing forti
tude and meeknefs with which he bore all that human
nature could bear, the tortures of a violent and linger
ing death. Even in thefe circumftances, in which there
are evident indications of his having actually felt what
ever any other man could have felt in the fame fitua
tion, he even prayed for his executioners, and expreff
ed the greateft tenderne.'s for his mother, as well as
the moft. perfea confidence in God. It is a fcene that
we ought frequently to contemplate, either to prepare
us for whatever fufferings it may pleafe God to appoint
for us, as the followers of Chrift, or to make us thank
ful that, at this clay, we can have the fame glorious
hopes of the gofpel without fo fevere a trial. Let us,
however, be upon our guard againft the trials of fecu
rity, and profperity, which are no lefs dangerous than
thofe of adverfity ; nay in general, more fo. If the
one has flain its thoufands, the other has flain its ten
thoufands. Matt. XXVII. 54. The heathens refpeaed many
perfons in a fimilar charaaer, and this centurion, hav-
I i3 ing

SYS NOTES ON
ing heart! that 'Jefos had called himfelf the son of God,
he repeats the very words, convinced that a man who
died as he did muft have fpoken the truth.'
56. 1 he mother of Jefus is not mentioned among
thefe women- It is poffible, therefore, that unable to
bear the tying fcene any longer, fhe had been led home
by John, who himfelf had returned, for he was prefent
when the fpear was thruft into the fide of Jefus. Mary,
however, might flay till he was aaually dead, as a con-.
fiderable time paffed between his death and the order
given by Pilate to difpatch both him and the two
thieves. John xix. 31. This was both a Sabbath day, and
alfo the fecond day of the feaft of unleavened bread,
from which they reckoned the fifty days to the day of
Pentecoft, and the day on which the flieaf of firft fruits
was offered-
The Romans had been ufed to let the bodies of per
fons crucified remain on the croffes till they were de.
voured by birds of prey. But this being contrary to
the law of the Jews, the Romans indulged them with
difpatching and burying fuch perfons before funfet.
32. By breaking the legs muO be n eant the difpatch
ing of them, and therefore it was probably a blow on
the breaft, fuch as is ufually given to thofe who are
broken on the wheel, which will effeaually anfwer the
end ; whereas the mere breaking of the legs would
hardly do it.
34. John wrote after the feet of the Gnoftics was
prevalent, and one of their opinions was that Jefus had
na real body, but only the appearance of one, ard con-
fe quently

Sec. LXXXVI1I. The FOUR EVANGELISTS. 519
fequently that he had neither proper flefh or blood, and
was incapable of feeling pain. On this account probably,
John, whofe epiftles are all direaed againft the Gnof
tics, is fo particular in afferting that he aaually faw
blood flowing from the body of Jefus.
35. Mr. W. fuppofes that by he, Jefus himfelf is
meant, being appealed to for the truth of this circum
ftance. This wound with the fpear in the cheft would cer
tainly have killed Jefus, if he had not been dead before.
But fo little doubt was there concerning the death of
Jefus, that this objeaion to chriftianity was never made
in any early period ; and now it certainly comes too
late to deferve any attention. There could not have
been better provifion for the aaual, death of. Jefus than
putting him into the hands of his enemies for that pur
pofe ; as they would, no doubt, take care that the bu-
finers was effeaually done.
37. This is fpoken of the Jews after their return to
their own country, and the prophecy it contains is cer
tainly very remarkable, and together with what the
apoftle Paul fays, Rom. 11. affures us that the Jews
will not only return to their own country, but alfo be
converted to chriftianity.
S8. This fliewed fome degree, of courage in Jofeph
of Arimathea, more than he had fhewn before. But now
the confeffion of the centurion , and the manner in which
all who were prefent were ftruck with the very remarkable
circumftances in the death of Jefos, made this condua
much fafer than it otherwife would have been. Befides
I i 4 he

52* NOTES QN
hemufthave perceivedTthat Pilate himfelf w?,s fir from
being fatisfied with the bufmeife-
4Q. The preparation of a body for fuch a fepulchre
as Jofeph of Arimalhea was preparing for Jefus, was a
very laborious thing, and muft have employed a num
ber of people a confiderable time ; fo that if there had
been any remains of life in the body, it muft have been
difcovered. Indeed, on many accounts, the pretences
of fome perfons at this day that Jefos was never proper
ly dead, is moft improbable. Was it poffible for a per
fon to have been taken down from a crofs, (even with-
out confidering the wound in his fide, which certainly
penetrated the I'horax) have been left in the ftate of a
irommon corpfe, wrapped up in bandages and fpices, late,.
on Friday, probably near midnight, have been fhut. up
the whole of the nextday in a cold cave, without anyper-
fon to attend him, and have appeared in perfea health fo
early as the funday morning by break of day, without a
miracle* On this account, the fliortnefs of the time
that Jefos lay in the fepulchre is a circumftance highly
favourable to the evidences of chriftianity. It is evi
dent that all the Appearances were fuch that neither ;
the friends nor the enemies of Jefus had any fufpicion
of his being alive when he was taken down from the
crofs ; and as they had the beft opportunity of judging,
the objeaion cannot deferve the leaft attention at this
day. Matthew XXVII. 51. The rocks rent.] Travellers
fay there is a very remarkable fiffure ikw vifible on
mount Calvary, which could not have been made by a
natural

Sec. LXXXVIIL The FOUR EVANGELISTS. 5*1
natural earthquake, becaufe it is not along the strafq,
but directly acrofs them.
52. Bodies of the saints. Who thefe faints were,
whether fome of thofe mentioned fr the Hid Teftament,
or fome perfons recently dead, apd perfonally known to
the living inhabitants of Jerufalem, does pot appear ;
but the later it. the moft prpbable. The graves feem to
have been thrown open by, or at the time of the earth
quake, but the dead are not faid to have come to life
till after the refurreaion of Jefus, Whether they rofe
to an immortal life, or like Lazarus., were again fubjea
to death, is not faid.
60. The following account of our Lord's fepuichpe, ,
and the prefent ftate of it from Dr, Shaw ("Travels, p.
264) may not be unacceptable to my readers. The
fepulchre where our Lord was laid was hewn out of the
natural rock, but by Helen's cutting away the rock
roundabout it, that the floor, or bottom of it, might be
on the fame level with the reft of the pavement of the
church, it is now a grotto above ground, curioufly over
laid with marble.
It confifts of one chamber only, without cells, bench
es, or ornaments, about feven feet fquare and fix high ;
and over the place where the body was laid (whether
this was a pit or whether the body lay bound up only
in fpices and linen upon the floor.) Here for many
years an oblong tabfe of ftone, of three feet in breadth,
and nearly of the fame height, has been ereaed, which
ferves the Latins for -an altar The low narrow door
or entrance where the ftone was fixed, and fealed, till
rolled away by the r.ngel, ftill continues to condua us
within

$& NOTES ON
within it ; and as this was not fituated in the middle,
but on the left hand, as the grave likewife, or the place
where Chrift was laid, may well be prefurned to have
been placed within it, on the right hand, or where the
altar is at prefent, we may from thefe circumftances
well account for Mary and John being obliged to stoop
down before they could look into it.
63. After three days.] That this means the third day,
is evident from a paffage in the Old Teftament, 2
Chron. x, 5. where Rehoboam faid to the people, Come
again unto me after three days, and it is faid, ver. 13;
and they came unto him the third day, as the king had
commanded, faying, come again to me on the third day.
Pearce mentions this, and other inftances of the fame
kind. 65. Pilate was evidently out of humour with the
Jews,as he had been when they applied to him to change
the infcription on the crofs.
66. It does not feem to have been poffible for the
enemies of Jefos to have ufed more precautions than
they did, in order to prevent any impofition with ref
pea to a refurreaion, of which it is very happy for us
that they were fully apprifed ; as their difappointment
is the greateft confirmation of our faith.
Mark XV. 42. The preparation ] So the day before
the fabbath was always called, and this is called the pre
paration of [not for) ihe passover, hecanfe this fabbath
fell in the pafchal week-
Luke XXIII. 45. The vail of the temple was rent,~]
The vail th&t feparated the holy place from the Moft Holy

SecLXXXIX. The FOUR EVANGELISTS 523
Holy, and this was about the time that the prieft was
burning incenfe before if.
3*. Blood and water.] This could not be the water
of the pericardium, for that is not in fufficient quantity ;
but it is faid that a great quantity of ferum is always
found inthe thorax of perfons who die of torture. If
this befo, it may be confidered as a circumftance that
proves that the death of Jefos was ftriaiy natural.
36. A bone of him shall not be broken.] This was
faid of the paschal lamb, which was in fome refpeas ty
pical of Chrift:
39. An hundred pound weight.] It appears from Jo.
fephus, that great quantities of fpices were ufed by the
Jews for embalming a dead body, when they intended
to fhew marks of refpea to the deceafed. frighty
pounds of fpices were ufed at the funeral of Gamaliel
the elder. Pearce.

SECTION LXXXIX.
The resurrection of Jesus. He appears to Mary Mag*
dalene. Peter and John visit the Sepulchre.
Matt. XXVIII. 1  15. Mark XVI. i  11. Luke
XXIV. 1  12. John XX. 1  18.

w

E have been attending to the circum
ftances of the death and burial of Jefus. A ftill more
interefting fcene now invites our attention, and that is
his refurreaion f:om the dead ; an event in which we

are-

524 NOTES ON
are moft of aU'interefted, fm<;e the great object of Chris
tianity, and indeed of the whole fvftem of Revelation,
is the doarine of afuture life., which is moft complete.
ly afcertatned to us by this great event. Indeed, the
death of Chrift is of principal ufe as neceffary to his
refurreaion; and on this account the greateft ftrefs is
always laid upon the certainty of the latter event. Thus
Paul fays to the Corinthians, if Christ be not raised
then is your faith vain, and they who are asleep in Christ
are perished ; there being no profpea, in his idea, of any
future life but on the fuppofition of a refurreaion from,
the dead.
The confideration of Chrift being a man, in ail ref
peas like unto us his brethren, is of particular ufe in.
this refpea. Had he been an Angel, and efpecially a
being of a foper-angelic nature, it might have been
thought that his refurreaion was a privilege peculiar to
himfelf, and what we, who are beings of quite another
nature, had no right to expea ; different natures being
fubjea to different laws. The fame apoftle therefore
urges this confideration alfo ; faying that as by man
came death, so by man comes also the resurrection of the
dead. As in Adam all die, fo in Chrift fhall all be
made alive ; both being equally men.
The refurreaion of Jeius was an event which he
had frequently mentioned, and yet was never rightly
underftood, or expeaed, by his difciples ; fo fully per
fuaded were they ofhis being deftihtd to be a great.
prince, and therefore far from being fubjea to a violent
death ; and with this, whatever he bad faid ofhis resur
rection, had always been conneaed'; as, when he had
fold

Sec.LXXXIX. The FOUR EVANGELISTS. Xtf
faid that his enemies would kill h&mfbxxt that in three
days he should rise again. Nothing could be plainer
than this language. But as he had frequendy fpoken
to them in a figurative and enigmatical ftile, they took
it for granted that he didfo on this occafion, and there*
fore they difputed- among themfelves ahout what this
rising froni the dead fhould mean ; taking for granted
that it meant fomething elfe than a proper refurreafotjj
becaufe that would have implied a proper death/
Even when Jefos was aaually dead and buried, it is
plain that none ofhis difciples had any idea of his re
furreaion. They were only occupied about fhewing
all the refpea they could to the( body according to the
cuftom of thofe times ; and it is carious to obferve how
the incredulity of the difciples with refpea to a real re
furrection was gradually overcome. '
Matt. XXVHI. 2. There had been a-great trembling,
or fear, viz. among the foldiers, not an earthquake,
which the reafoning will not admit. There are innu
merable inftances of this meaning of the Greek word.
Markland. 4. Thefe keepers faw nothing of Jefus. They only
perceived the earthquake, and faw the angel, probably
in the figure of a man, fitting upon the ftone which had
covered the mouth of the fepulchre.
1 5. This was a very improbable ftory, but the beft
that could have been imagined in their circumftances,
as what was moft likely to gain credit with many, who
were fufficiently predifpofed to believe any tale of thc
kind. And this was concerted between them before
it was known, even to the difciples, that Jefos was rifen. It

$W NOTES ON
It was only known that the fepulchre was opened, and
they would naturally add all the reft. It muft, how
ever, have made much againft them, that they did not
even pretend to have beeh overpowered by any multi
tude. For to have rolled a ftone of that magnitude, and
not to have awakened any of the people who were fleep-
ing near it, and then to have ftolen the body, was abfo-
lutely impoffible. But nothing can be more improbable
than that a company of Roman foldiers fliould all fleep
Upon guard,- when they had but a fourth part of the
night to keep awake, and death was the penalty of fleep-
ing. Mark XV 1. 2- At the rising of the sun.] Pearce
thinks that the original reading was, the sun not having
yet risen.
Luke XXIV. i. And certain others with them.]
Pearce confiders thefe words as fuperfluous and an in
terpolation, John XX. 2. It is evident from this circumftance,
that thefe women were far from having any expeaatioh
of a refurreaion.
4. We fee the great anxiety that fat upon the minds
of the difciples of Jefus by theirbehaviour on any new
appearance refpecting their beloved mafter. Mary ran
to tell the apoftles the forprizing news of the fepulchre
being open, and both Peter and John immediately ran
to the fepulchre.
7. This circumftance of the linen clothes being
found folded up in one place, and the napkin which
had covered the head in another, was a proof that the
body

Sec. LXXXIX. The FOUR EVANGELISTS. SZT
body had not been removed in a hurry ,-, as it would
no doubt have been, if it had been carried off cither
by force, or by Health, as it would have taken a great
deal of time to difengage the body from the many
folds of linen cloth in which it was wrapped, efpecially
covered as it was with fpices ; and yet thefe clothes
were removed, and left carefully folded up. This
was fo remarkable a circumftance, that it feems to have
convinced John, the writer of this account, that Jefus
was aaually rifen ,• and in this his ufual modeft man
ner, he feems to intimate that he was the firft perfon
who believed the refurreaion.
9. The evidence of a refurre.aion, we fee here, was
only from facts and circumstances, and not at all from1
the scriptures, oir from what Jefus had told them.
11. Mary, after telling the difciples the news of the
fepulchre being open, returned to the place where all
her affeaions were centered, and continued there till
Peterand John were returned ; and having no idea of
fo great and joyful an event as the reforreaon of Jefus,
flie fat weeping.
12. Thefe angels had not appeared to Peter and
John. 15. It is obfervablethat Mary does not mention the
name of Jefus. What was uppermoft in her thoughts,
fhe would naturally think was the fame in thofe of other
perfons. 16. Jefus might make himfelf known by pronounc
ing the name of Mary more loud and diftina than he
had fpoken before, and perhaps with a tone of affec
tion. 17 Touef

528 NOTES ON*
17. Touch me not, for lam not yet ascended to my
Father; intimating that as he was not yet afcended to
his Father, flie would have other more proper Oppor-
tunitiespf fhewing her refpea to him, and in a more
proper manner. For our Lord does not feem to havei
permitted any fuch familiarity as a fatutatiott after his
refurreaion. We fee that Jefos, even after his refurreaion,
preferved the. feme fentiments of affeaion to his difci
ples, and alfo of piety to God, that had diftinguilh
ed him before. But when Jefus could ufe fuch language
as this, calling the Father his God, as well as the
God of his difciples, is it not extraordinary that any
chriftian fhould ever imagine that he himfelf was God,
equal to the Father; or any thing more than a man, of
the fame nature with his apoftles ? Tell my brethren,
fays he. And yet in a courfe of time divine wor
fhip came to be paid to him, as to a perfon equal
in power and glory to him whom he here ftiles his God
and Father, as well as the God and Father of his disci-
plest

SEC^

Sec. XC; The FOUR EVANGELISTS. 528

SECTION XC.'
Jesus appears to two of the Disciples as they were
walking toEmmaus.
Mark XVI. 12, 13. Luke XXlV, 13 — ^35.

HE refurreaion of Jefus is certainly the
moft important fea in the gofpel hiftory : and in pro
portion to its importance, the credibility of it is per
haps, when well confidered, the greateft poffible. I
even think that it would not be difficult to fhew, that
no perfon has as yet fuggefted any new citcumftance
that would have made it fo credible as it now is, at this
diftance of time. We may eafily im.igine that Jefus
might have appeared fo as to have made a greater im->
preffion upon the Jews, or the people of that generation
in general ; but it would, in confequence of that very
eircumftance, have appeared lefe credible to us at this
time. For had the body of the Jewifh nation been
fhen convinced of it, and confequently have embraced
chriftianity, it would have been confidered now and
hereafter, as a contrivance of the Jewifh rulers ; and
had the Roman governor, and the Romans in general,
been converted at that time, it would have worn a ftill
more foipicious afpeet at prefent. It was, on this ac
count, therefore, far better that Jefus fliould fatisfy a
fufficient number ofcredible witneffes only, who were
themfelves indifpofed to admit the faa ; andth s was
the cafe even with the apoftles themfeives.
Vol. IH. K k As

530 NOTES ON
As to the fuppofition of the difciples of Jefos ear-*
rying away his body, their confternation was fo great
that nothing of the kind could have occurred ito them.
If their minds had been at liberty for any fuch fcheme,
and if they could have carried it into execution, it
could not have anfwered their purpofe of making the
people believe that he was rifen from the dead. For
the mere removal of the body would have been no proof
of that ; and how could they expea to fucceed even in
this. For what could they have done againft the guard
of Roman foldiers I
In this, however, we may fee the wifdom of that
part of the plan of divine providence, which ordered
that Jefus fhould continue in the fepulchre no longer
than until the third day. Had this interval been much
longer, it might have been faid that the difciples might
have recovered from their confternation ; and that the
watch becoming more remifsj they might have found
an opportunity of executing their purpofe.
I have obferved the extreme improbability of Jefus
continuing alive during the time of the preparation for
his fepulchre, .and his continuing fwaihed with fpices
according to the Jewifli cuftom, while he was in the
fepulchre. Had he been found alive, he muft have
been in a very languifhing ftate ,- and yet he appeared
¦with all the marks of perfea health feveral times in the
courfe of the fame day, which was the third from his
death ; firft to Mary, then to Peter (of the particulars
of which we are not informed) and now, we fliall fee
to two difciples going to Enimaus; and afterwards to all
the difciples. 18 This

Sec. XC: The FOUR EVANGELISTS. 531
Luke XXIV. 1 8. This Cleopas, is the fame with
Alpheus, the father of James the lefs, and Judas, two of
the apoftles.
The crucifixion of Jefus wasfo much the fubjea of
converfation, that thefe difciples fuppofe that every
ftranger in Jerufalem muft have heard of it. It is no
wonder that it wholly occupied their thoughts, and that
the confideration of it filled them with melancholy.
21. We fee here that the idea of a Messiah, was, in
the minds of the Jews, the fame with that oj a person
who was to redeem Israel, or deliver them from their
fubjecVio'n to the Romans. We can the lefs wonder at
the rejection Of Jefos by the Scribes and Pharifees on
account of his not being fuch a Meffiah as this, when
we find the very difciples of Jefos to have been fo ftrong-
ly under the fame prejudice.
27. He fhews them that the death and refurreaion1
of the Meffiah were circumftances that were not unfoit-
able to his charaaer and office, as defcribed in the pro
phecies in which he was mentioned, or alluded to.
They then gave more attention to his perfon, where
as before they had been too much occupied in their own
thoughts. 33. They are called eleven, though Thomas was cot
with them.
34. Tho' they did not believe the firft account of
the refurreaion of Jefus, which had been given them
by Mary Magdalene, they appear to have had no doubts
after he had been feen by Peter ; but a fecond evidence
of the fame fael, from any other perfon of credit^ man
or woman, would certainly have irnprtfled them more
than the firft, K, k 2 Maria

532 NOTES ON
Mark XVI. 12. In another farm ;} Probably ifl
a different drefs from that which he had ufually worn*

SECTION XCL
Jesus appears to all the ApostleSi
Mark XVI. 14. Luke XXIV. 36  -4,9. John XX.-
1 9  31;
T JL HAT you may have a more diftina idea
of the order of the appearances of jefus to his difciples
after his refurreaion, I fhall briefly recite them all, as
they feem to me to have taken place ; and the gradation
in the evidence of the fea is not a little remarkable.
At firft the difciples had no expeaation of any fuch
thing, but the appearance of Jefus to fome of them
awakened the attention and fufpicion of others, and at
length his repeated appearances to them all, fatisfied
them all.
" The ftone was rolled away, 8tc." Differtations on
the Harmony of the Evangelifts, p. 119, &c.
Luke XXIV. 36. This was the ufual form of falu-
tation among the Jews, and appears to have been cuf
tomary with Jefos ,- as when he faid, My peace I leave
with you, my peace 1 give unto you. By peace was meant
all kind of happinefs.
37. On another occafion, viz. the appearance of
Jefos to his difcip'es on the fea, they thought that they
had feen a fpirit. Such a notion of a fpirit, or an at
tenuated

Sec.XCI. The FOUR EVANGELISTS; 533
tenuated aerial fubftanpe, a kind of fhadow, appears to
have been the opinion of the vulgar in all ages : but
it does not appear that the Jews thought thefe fpirits
to have been the fouls of particular perfons. Whether
thefe fpirits, or apparitions, were the lame with dxmons,
which were fuppofed to poffefs men, and occafipn infa>
nity, does not appear.
41. The more unexpeaed any event is, the ftronger
evidence we require of it. This event of the refurrecti
on of their Lord and mafter, tho' nothing could be more
joyful to his difciples, appeared to them to be too great
andhappyto be true, and nothing but the moft undeniable
evidence could fatisfy them with refpea to it. A.t firft they
were in a kind of aftoaifhment, orftupor, incapable of re
flection, and confequently of proper conviaion ; and it
was not till they recovered from this ftate of mind, that
they could properly exercife their judgments. When the
woman told them that their mafter was rifen, they con
fidered it as an idle tale, and believed her not. How
natural is all this ; and how ftrong is the evidence ari-
fing from it to the truth of this important part of the
gofpel hiftory ! The writers deferibe real fituations,
and real fentiments of the human heart correfponding
to thofe fituations.
Have ye here any meat ?] This, and what follows about
Jefos eating in the prefence of the apoftles, feems to
have been (as John has placed it, Ch. xxi. 13.) in Gali
lee, when he appeared to them near the fea of Tiberias ;
but Luke has joined this to Jefus's firft appearance to
the apoftles, while John has more juftly feparated them.
Pearce. K k 3 42 And

534 NOTES ON
42; And they gave him apiece of a or oiled fist, and of
a honey comb.] It does not follow the the Jews eat fifh
a.'d honey together ; but they offered our Lord the
choice of the moft delicate food that they had. Har
mer's Observations, Vol. I. p. 313.
To give them the fuller opportunity jof obferv
ing him, that he was truly alive, and had the fame ani
mal funSions of which he was poffeffed before, he ate
and drank as he had been ufed to do in their prefence.
But whether there will be an abfolute neceffity for our
being fopported by the fame kind of food after the
general refurreaion, we cannot certainly infer from
ihis circumftance'; as perhaps the body of Jefos had
not then undergone that remarkable change which we
are informed is to take place with refpea to all men in a
future ftate. It is evident that the wounds of Jefos
were not clofed, which niuft have been with a view to
give his difciples the moft fatisfeaory evidence of his
being the fame perfon whohad been crucified ; but we
cannot fuppofe any will appear wounded and maimed
after the refurreaion.
46. The Jews, naturaUy enough, imagined that there
were references to the Meffiah in all their books of
feripture ; and as far as the future glorious ftate of their
nation may be confidered as comprehended in the pro-
phecies concerning the Meffiah, there are fuch in the
books of Mofes, tho' I do not think there is any thing
of that kind in the book of Pfalms, the authors of
which do not pretend to prophecy. But fince the death
of the Meffiah is particularly mentioned in Daniel, and
and vet his fubfequent glorious reign is likewife fpo ken

Sec.XCI. The FOUR EVANGELISTS; 535
ken of in his writings, his, refurreaion from the dead
is neceffarily underftood. In this fenfe, the refurreaion
of the Meffiah was foretold by the ancient prophets,
but no where that I find in a direa manner- It was
fufficient for Jefus to be informed that he was the Mef
fiah. As to the particular paffages in the books of
feripture relating to the Meffiah, we are not told that he
had any fopernatural information on the fubjea, and
therefore, with refpea to this, he would be left to the
ufe ofhis own underftanding as other Jews wete.
47. And that repentance and remission of sins should
be preached in his name, that is in his stead, the apoftles
being ambaffadors for him. Thus the apoftle Paul,
We are ambassadors for Christ, and we beseech you in
Christ's stead, be ye reconciled to God.
John XX. 22. As the word which we render spirit
properly fignifies breath, Jefus, by this expreffive aaion
of breathing, intimated the paffage of the fpirit of God
from him to them,
23. This is not to be interpreted literally, but it ex-
preffes the office of a judge, or of a perfon invefted with
power in general. It could never depend upon the ar
bitrary pleafure of any man, to remit the fins of men
that were not repented of; and if they were repented
of, we know that God will remit them, whatever any
man may fay to the contrary.
25. The ftubborn incredulity of Thomas is a circum-
fiance remarkably favourable to the compleat evidence
of the refurreaion of Jefos. It was only the evidence
cf his own aaually feeling and handling of him, and
K k 4 not

536 NO PES ON
not that of his hearing or feeing, that would fatisfy
him. 26. Upon the whole, it is moft probable that Jefus
entered into the room in fome miraculous manner, per
haps opening the door invifibly. But we can by no means
infer from this faa, tho' fonie have fuppofed it, that he
paffed through the door while it was fhut ; and there
fore that our bodies will be of a fimilar fpiritual nature
in a future ftate. In other refpeas the body of Jefus
was not changed ; and as it could be felt and handled,
it muft have been capable of resistance, and therefore
incapable of paffing through any other fubftance.
28- My Lord, and my God'.] This is an exclamation,
or imperfea fentence, which does not assert that Chrift
is God ; but feems intended to exprefs, in an abrupt
manner, Thomas's aftonifliment at the power of God,
manifefted in the raifing his Lord from the dead.
It is acknowledged that no Jew ever expeaed any
other than a man for their Meffiah. The apoftles muft
neceffarily therefore have confidered Jefus as fuch, all
the time of their converfing with him before his death,
and furely his having died would not tend to convince
them that he was God. And as to his refurreaion the
Jews expeaed thefame for.'all men. It is not even cer
tain that by Lord, Thomas meant Jefus.
29. Very few could have the opportunity of feeing
Jefos after his refurreaion, and thereby having fuch
evidence of the truth of this faa as Thomas had. Jefos
might alfo mean to intimate, that his refurreaion was
not in itfelf fo very improbable a thing, but that, with a
proper

&S.C.XCI. The FOUR EVANGELISTS, m
proper difpofition of mind, even lefs evidence than Tho
mas had would have been fufficient to make it credible.
31. As by the phrafe, Jesus being the Christ, in the
epiftles of John, he certainly means to oppofe the doc
trine of the Gnoftics, who held that Chrift was a fuper
angelic being, who either dcfcended into Jefus, or af-
fumed theformof a man only, it is probable that by
the fame phrafe, the fame writer meant the fame thing ;
aiid therefore he is to be underftood as intending to fay
that, in his opinion, fuch a hiftory of Jefos as he had
given would fatisfy any perfon that Jefus was properly
a man, like other men, and that this man, without any
thing foper-added to him, was the Chrift or" the Mef
fiah. The proper end of the evangelical hiftory is to con
vince mankind of the divine miffion, or mefuahfhip, of
Jefus, and the end of this is obedience to his gofpel,
which will icfore our immorttd life and happinefs. With
this fentiment the apoftle feems to have intended to
clofe his gofpel. The next and laft chapter was proba
bly added afterwards, as a fupplement to it ; containing
a more particular account of the firft appearance of Je
fus in Galilee, which had been omitted by himfelf, as
well by the other Evangelifts.
PARAPHRASE.
John XX. 23. With the Holy Spirit which fliall be
fent upon you, I fliall give you authority and power in
my church, to receive into it, and to call out of it, whom
you fliall judge proper ; and as you will be under the
direaion

*3S NOTES ON
direaion of the Holy Spirit, God himfelf will confirm
-your decifions. See the note on Matt. xvi. 19. p.
266.
SECTION XCII.
Jesus appears to his Disciples in Galilee.
r Matt. XXVIII. 16. 17. John XXI. 1  25,
J ESUS, in order to give the moft undent
,able evidence of his refurreaion, appeared frequently
to his difciples after he rofe from the dead. The a-
poftle Paul mentions eleven diftina appearances in all.
In moft of them Jefus took his difciples, as it were by
furprize, appearing to them when they did not expea
him ; and to fuch appearances, which were the firft,
there could be the leaft objeaion, as it could not be faid
they went to the interview with their minds prepoffeffed
with any expeaation of the kind, and were therefore
more eafily to be impofed upon. But one of the appear
ances was by particular appointment ; and this was in
Galilee, where he had fpent the, greateftfpart ofhis pub
lic miniftry, and where he was therefore the moft gen
erally known ; and to this meeting all the difciples of
Jefus without diftinaion had accefs ; and accordingto
Paul, more than five hundred perfons attended, and
therefore, of a public appearance, it was the moft unex
ceptionable that can be imagined, fince all the difciples
having previous knowledge of it, would naturally g0
prepared

Sec.XCII. The FOUR EVANGELISTS. 538t
prepared to get that particular evidence which would
beft fatisfy themfelves. Befides, as this very publia
meeting could be no fecret, it is not improbable but that
fome of the enemies of Jefos might attend and be con
vinced. This appearance is faid to have been upon a
mountain in Galilee, and therefore may be the fame
on which he delivered what is called the fermon on the
mount. This public appear'-ince of Jefus is only flightly men
tioned by Matthew, who alfo only mentions the eleven-
being there, tho' it can hardly be doubted that it was
the fame time at which Paul fays that he was feen by
more than five hundred at once. On this account, how
ever, it would appear lefs neceffary to give fo particu
lar an account of this meeting, as of thofe at which the
eleven apoftles, or only a few perfons attended.
But there is another appearance of Jefos in Galilee
of which John only gives any account, and this was
without particular notice, and was therefore unexpea-
ed. It probably preceeded the public meeting menti
oned by Matthew and Paul.
Matthew XXVIII. 16 Neither did they doubt any
longer. Beza in his laft edition. The Pruffian verfion
has. They worshipped him, even those who had doubt.
ed. O. '
17. As Matthew could hardly mean that any of
this company who met J»fos by appointment had any
doubt of his refurreaion after the intervjexu, it is moft
probable, notwithftanding the literal conftruaion ot his
words, that his meaning was that thefe doubts prece
ded the interviewi The apoftles, who had the beft op
portunity

540 NOTES ON
portunity offatisfying themfelves concerning the fafl,
were abundantly convinced^of 4the truth of the refur
reaion before this time, even Thomas the moft increr
dulous of them all. But whatever might be the cafe
with refpea to fome of this particular company, the evi
dence of the refurreaion of Jefus was fuch . as to re.
move all doubts from many thoufands who were not
prefent, but who only heard the evidence of it from the
apoftles and others, at, and after the day of pentecoft ;
and who faw the miracles wrought by the apoftles. And
the evidence which fatisfied them, indifpofed as all the
Jews were to admit a fea of this kind, who had all the
neceffary means of judging of it, and the ftrongeft mo-
lives, refpeaing both this life and the future one, not
to take up their opinion on flight grounds, ought to fa
tisfy usf There is no other kind of evidence of any pall
tranfaaion whatever.
John XXI. 3. The apoftles had probably gone to
Galilee with,a view to meet Jefos according to his ap
pointment, and that they might not pafs their time in
idlenefs, they chofe to employ themfelves in their for
mer occupation of fiihermen.
6. This circumftance, fo fimilar to another on the
fame fea, would naturally bring to their minds the for
mer miracle, and make them confider more attentively
who it was that was fpeaking to them. This extraor
dinary draught of fifhes may be alfo confidered as an
emblem of their fuccefs, when they fliould be, what
Jefus upon a former occafion called them, fishers of
men. 7. i. e. Without his upper garment.
9. And

Sec.XCII. The FOUR EVANGELISTS 54I

9. And fish.] It may be rendered/coa?, or victuals ih
general. Pearce. ^
15. Tho' Jefus had a particular interview with Pe
ter which no doubt fatisfied him of his having forgiven
him for his cowardly defertion of him, in confideration
of his bitter repentance, , he thought proper, by this
manner of fpeaking to him before the eleven, to re
prove him (tho' with great gentlenefs) for his former
confidence, in faying that tho' all men xvoidd forsake
him, yet would not he, as if he had had greater love for
his mafter, and a ftronger attachment to him, than the
other apoftles-- Alfo, What Jefus faid upon this occa
fion would fatisfy all his brethren, that notwithftanding
his late fall,- he had no doubt of his doing his duty as a
faithful preacher of the gofpel, and that he would not
flu-ink even from a violent death for his fake.
17. As Peter had denied Chrift three times, it is ob
fervahle that our Lord made him repeat his profeffioir
of love to him three times.
18. When Jefos faid this, Peter had probably "pulls-
ed off his wet clothes, and was girding his dry garments,
which would give a proper occafion, according to Je
fus's manner, to give this prediaion, Markland.
19. This said he, signifying by what death he should
glorify God.] Peter is faid to have fuffered martyrdom
at Rome, being crucified with his head downwards j-
but the fea is queftioned by many. It is probable,
however, that Peter had fuffered martyrdom at the
time of John's writing this, and that the circumftances
ef it were well known. This

*4B NOTES ON ;-¦
21 .This was a very improper curiofity, and as fuch is
reproved by Jefos. *»;
22. i. e. What is it to thee, whether he die at all, or
hot. It fhouldfeem from Jefus's intimating that it de
pended upon himself, whether John fliould die or not,
that he had fome important part to aa on the theatre
of this world before his coming with power and great
glory, to take poffeffion of his proper kingdom ; and his
appearances to Paul, and the initruclions he gave him,
are fome evidences of this. But it is wifely concealed
from us what this part is ; probably left it fh ould lead
to improper regards. Our bufinefs is with our own
condua^ and our prayers are to be direaed not to
Chrift, but to his father and our father, to his God and
tur God.
Tarry till I come.] Meaning probably till the
deftruaion of Jerufalem, an event which it is faid John/
and it is thought no other apoftle, furvived.
25. Would not contain.) Some would render this
would not receive ; but it feems to have been a mere
hyperbolical expreffion, common enough with other
writers. Befides, if the world would not receive what
the evangelift did write; how could he expect they
would receive what he could have added. Pearce.-^-It
feems tomean that the work would be too voluminous-
for the generality, of readers, and would rather difguft
them. " 'j#*-
The facts contained in all the gofpels taken together
(and John had probably feen the other three and the evi
dence on which they reft) was, in the opinion of tlnV
apoftle,

Src.XCIIL The FOUR EVANGELISTS. 543
apoftle, fufficient to convince all candid perfons of the
divine miffion of Jefus, and every thing beyond this
was juftly deemed foperfluous. If any perfons be fo
difpofed as that reafonable evidence will not fatisfy
them, they are anfwerable for all the confequences of
their unbeliefe

SECTION XCIIT.
jeius gives his, final instructions to his Apostles, and
ascends to heaven.
Matt. XXVIII. 18  20. MarkXVI. 15  420. Luke!
XXIV. 50  -53. Acts, I. 3  i-ll. :

I

AM now come in the courfe of reading
the gofpel hiftory, to the laft fcene of it, yi^. the final
inftructions that Jefos gave to his apoftles, and his af-
cenfion into heaven. He had continued with them af
ter his refurrection,what may certainly be deemed to be
a fufficient time for giving them every reafonable fatis-
faction with refpect to that event. For as he appeared
frequently, and in different circumftances, they who
had not an opportunity of making proper obfervations
at one time, might have it at another; fo that there
ean be no doubt but that, incredulous as all of them
were on the fubject, he left them perfectly fatisfied
vvith refpect to it.
The nature of the thing admits of no evidence of
this fea, but that of thofe who were afterwards tbe
friends

544 NOTES ON
friends of Chrift, becaufe it was impoffible for any per
fon to be convinced of the^ truth of his refurreaion
and remain an enemy to him. But if by enemies we
mean thofe who had been unbelievers in the refurrec
tion, we muft include a'l the apoftles themfelves, and
efpecially Paul, who from being an inveterate perfecu-
tor of chriftians, became the'4-moft aaive promoter of
chriftianity. Luke XXlV. 50. i. e. The precinas of Bethany on
the mount of Olives, which lay between Bethany and
Jerufalem. It was thefame mountain from which he had
delivered his awful prophecy concerning the deftruaion
of the temple, and the defolation of Judea.
Mark XVI. 15. It is fomething extraordinary that
notwithftanding this folemn and exprefs commiffion to
preach the": gospel to the whole creation, that is to all man
kind, the apoftles fliould ftill imagine that it was to ^be
preached to the Jews only ; and that it fliould require
a particular interpofition of providence to enlighten
their minds on the fubjea. They no doubt Underftood
him to mean, that they were to preach to Jews in all
parts of the worid .
1 6. There are fo many paffages of fcripture (indeed
the whole tenor of it) that confine the happinefs of
heaven to the righteous, and exclude from it all vici
ous perfons, that it is impoffible to fuppofe that this is
not implied, tho' it be not direaiy expreffed, in this par
ticular place.
17. The miracles here fpecified, are fuch as imply'
that, the apoftles would fucceed in the very fame pow
ers which had been committed to himfelf, efpecially that

Sec. XCIII. The FOUR EVANGELISTS. $43
that of cafting out demons, or curing infanity, which
was always juftly confidered as of a peculiarly wonder
ful nature. Some of thefe particulars, as that of their
fpeaking with new tongues, had not been exemplified in
Jefos himfelf ; and on this account he might fay that,
after the defcent of the fpirit, they would be enabled to
do even greater things'than he had done. , We have no
account of the taking up of serpents, which implies their
being bitten by them without receiving any hurt, but in
the hiftory of Paul, after a fhip wreck on the ifle of Mal
ta. Of their drinking dreadful things, or poifonous
draughts, without receiving hurt, we have no particular
account in what is left us of the hiftory of the apoftles ;
but this is very little.
Matthew X\VIH. 18. It is probable, from feveral
of our Saviour's parables, that the power, which he
fays here was was given to him in heaven and in earth,
is not to be fully exercifed till his fecond scorning with
power and great glory, at the day of judgment ; he being
now, to adopt his own language, gone to receive his
kingdom, or to be inverted with it. But notwithftanding
this, it appears that during the age of the apoftles, tho'
probably not fince that time, he had fomething to do in
this v/orld, as appears by his being feen of Paul, and the
inftruaions that he gave to him.
19. It does notappear that the apoftles underftood
that thefe particular words were always to be pronounc
ed at baptifm. For whenever this riteis fpoken of in
the book of Aas, baptifm is always faid to he adminif-
tered in the name of Christ only. Afterwards great vir
tue was fuppofed to attend the pronunciation of thefe
Vol. HI 1. 1 words

*4& NOTES ON ri,
'•*>
words by perfons duly qualified ; and therefore they artf
annexed to all the seven sacraments, as they are called,
of the church of Rome. Even in the celebration of
marriage, of which the church of Rome made a facra-
ment, and in confequence of which that which is noth
ing more than a civil contract, muft be entered into in
the prefence of the clergy, andhy certain.i ceremonies
performed by them only, a man and woman are pro
nounced to be man and wife, in tlie name of the Father
the Son and the holy ghost. In like manner ab folution
is given by the popifh priefts, and alfo by the clergy
of the church of England, in the name of the Father,
the Son and the Holy Ghoft.
It is therefore certainly far better, in order to avoid
fuperftition, to exprefs the fame meaning in other
words, and to baptize as the apoftles did, in the name
of Christ, or into the Chriftian religion, as that religion
which was the gift of God by Jefos Chrift, confirmed by
miracles, or the holy fpirit.
20. End of the world,] literally the end of the age,
by which fome think is meant the end of the Jewifh po
lity, or the period of the deftruaion of Jerufalem, to
which they fay this extraordinary affiftance given to the
apoftles was limited. But as I fee no fufficient reafon
for confining this promife to that time, and there
fenfe in which it is applicable to all times, and the end
of the age, tov ocn&i>&>, does fometimes fignify the
peiiodof the duration of the World atfd as I have ob-
ferved thofe events v/ere apprehended to be nearer than
they have appeared to be. I have retained the common
verfion in this place. That

SecXCIII. The FOUR EVANGELISTS 547;
That baptifm in the name of Chrift was not confi
dered as any proof of, his divinity, is evident from
Paul's fpeaking of the Ifraelites as baptized unto Mo
fes. Luke XXIV. 53. i- e. they attended in the temple
frequently, as at the times of morning and evening fa
crifice, along with other "pious Jews, who perhaps join
ed the Levites in their finging of pfalms during the
aa of facrificing. Or they might pafs much of their
time in the courts and precinas of the temple, as Jefus
did, during a great part of the day, for at night the gates
were fhut and guarded.
PARAPHRASE.
Mark XVI- 6. Whofoever fhall embrace chriftianity,
Which will be by the ceremony of baptifm, and fhall aa
according to it, fliall be faved ; bnt he to whom it fliall
be propofed with fufficient evidence, and who fliall
not receive it, fliall be condemned.
Thus I clofe the hiftory of our Saviour, a hiftory
with which all chriftians cannot be too minutely ac
quainted, and fhall proceed to that of the apoftles, as
it is delivered in the book of aas, which was written
by Luke, in continuation of his gofpel.
L 1 2 Kotes

348 KOTES ON THE

MOTES ON THE BOOK OE
ACTS.

N,

CHAPTER I.
0

:

EXT to the Gospels, which contain an
account of the dodlrine, the miracles, the death and the
'refurreaion of Chrift, fhere is no part of the New Tef
tament of fo muctt real value as this book of Acts,
which fhews in what manner the promifes of our Savi
our to the apoftles were fulfilled, and how far his pre-
diaions relating to the propagation of his gofpel were
accomplifhed. We here find that the apoftles were ac
tually baptized With the holy spirit, as John the Baptift
foretold, and our Saviour confirmed ; in confequence
of which they were endued with the power of working
miracles, and their preaching harl a'very greatlahd ex.
tenfive effea ; at the fame time that the preachers met
With all that oppofition and perfecution of which their
mafter had apprized theni.
As this book of Aas was written by ^Luke after his
Gofpel, and it ends before the death of Paul, viz. at his
imprifonment at Rome in the time of Nero, there can
be no doubt but that his gofpel was written fometime
before the deitruclion of Jerufalem ; and it is obferva-
ble that our baviour'b prorlKcy of this remarkable event

as

Ch. I. BOOK OF ACTS; J49
as related by Luke, is more cireumflautial than that, of
any other of the evangelifts.
As to the authenticity of this book of Aas, it is of
the higheft kind ; being quoted by the parlieft writers,
efpecially Clemens of Rome, who is mentioned by Paul,
Indeed its authenticity was never called in queftion in
any early age.'
No books whatever were fo properly and effeaually
published as the gofpels, and this book of Aas. Indeed
all the facts of which they contain an account may be
faid to have been publifhed long before the books were
written. For the preaching of the gospel by the apof
tles confifted no doubt chiefly of their reciting the par
ticulars of the life of Chrift ; of which they were the
appointed witneffes ; fo thatthe gofpels contain the fub
jea of their preaching, which commenced immediately
after the defcent of the Spirit on the day of Ptiuecoft.
There was, therefore, the beft opportunity otexamining
into the truth of every thing that they related. And
had the written gofpels, when they weie publifhed, been
found, to differ from what was known to thoufands to
have been related by the apoftles, it couldnot fail to
have been obferved, and of #ourfe the books would have
loft all credit.
Thefe gofpels and the book of Aas being fimilar to
the Pentateuch, and other books of the Old Teftament,
which contain a hiftory of the Jewifli religion, were
immediately read by chriftians in displaces of public
worfhip, which were open to enemies as well as friends.
Was it poffible, then, for thefe books to be fo generally
known, while fo many thoufands of perfons perfeaiy
L 1 3 well

550 NOTES ON THE
well acquainted with the tranfaaions recorded in them
had never heard of the particulars contained in them,
and be handed down as they have been to us, without
any contradiction ; and when both the friends and the
enemies of chriftianity were equally interefted to dif
cover the truth.
a. It is evident from this paffage, as well as num-
berlefs others in the New Teftament, that our Saviour
did not teach, or work miracles, by any power of his
own. It is herefaid that it was by the holy spirit, or
the power of God, the fame power which, according to
his promife, was afterwards communicated to the apof
tles, and by which they were enabled, as he had told
them, to perform miracles equal to his.
4. They were no more to dirperfe to their feveral
occupations, as they feem to have done after his refur
reaion. 5. If we may fuppofe that there was any analogy be.
tween the manner of adminiftering. thefe two baptisms,
as they are called, viz- that of fpirit and that of water,
the water in the latter cafe muft have been thrown upon
them in baptifm, and dipping, or plunging, could not
have been neceffary. For the emblem of the defcent of
the fpirit was a flame of fire, which defeended upon
each of them. I cannot help thinking that this fprink-
ling of water muft have been ufed when great numbers
were baptized by a fingle perfon^ and for this they would
have a precedent^, in the condua of Mofes, who is faid
to have fprinkled the book of the law, and all the peo
ple.
6 We

Ck- I: BOOK OF ACTS. 551
6. We fee how ftrongly the apoftles retained the
idea of the temporal reign of the Meffiah. Jefus, not
thinking it a proper time for their information, gave
only a general anfwer to their queftion. Indeed, he
plainly gave them to underftand that he; was not able
to give them a particular anfwer ; the time of his future
coming to take poffeffion of his kingdom, at which time
he will raife the dead and judge the world, not being
communicated even to himfelf, but being known to the
Father only, as he had exprefsly told them once be
fore. 8. It was the proper qualification of the apoftlea
that they fliould be the moft competent witneffes of the
life, the death, and the refurreaion of Chrift. In com
mon with other chriftians they were endued with the
holy fpirit ; but it was peculiar to them to have the
power of conferring it upon others, by theiiimpofition
of their hands. "
10- It is probable, from the circumftances here men
tioned, that the afcent of Jefus was Ieifurely, fo that all
who were prefentmiight obferve it very diainaiy.
1-1. As there is no appearance of any figure of fpeech
in what the angels here fay; as our Saviour himfelf faid
that he fliould return in ihe clouds of heaven, with pow
er and great glory ; and the apoftle fays that at the re
furreaion the living and the dead fliall be caught up
together to meet the. Lord in the air. There can hardly
be any doubt but that Jefos will return literally as he
afcended, io as to be firft vifible in the air. Whether
that will be the theatre of ^he general judgment, when
L 1 4 the

552 NOTES ON THE
the righteous fhall be feparated from the wicked, we
are not informed.
1 4. This is the laft time that the mother of Jefus is
mentioned ; and it is without any particular diftinaion
or refpea. That fhe fliould afterwards come to be idoli
zed, and divine honours be paid to her, as is done in
the church of Rome at this day, is not a little extraor
dinary. But it naturally followed the making a God
of her fon, and paying him divine honours ; and the
whole fy'ftem of this christian idolatry rofe naturally
from the principles of philofophy and heathenifm,
Ivhich prevailed at the time of the promulgation of
chriftianity. ;fj|
16. Tho' Peter probably imagined that David, or
the, fpirit of; God fpeaking by him referred to the cafe
of Judas, it does not feem probable that the paffage
here quoted had that original reference, but that it was
peculiarly fuitable to the cafe of Judas, fo as to induce
the apoftles to take their meafores in purfuance of it.
When they did proceed to aa from this principle, in
the choice of another apoftle, they" were not endued
with any miraculous power, or, as far as appears, aaed
by any divine direaion. It would, however^' appear af.
terwards, as no doubt it did, that Matthias was a proper
apoftle, having the peculiar powers of one.
Ch. II. 1. Jefus being afcended into heaven/ the
apoftles and other difciples continued, according to his
direaions at Jerufalem, fpending their time much to
gether, in aas of devotion, efpecially frequenting, the
temple, like other devout Jews. But this could only
be for the fpace of ten days. For Jefus appeared to
them

Ch. II. BOOK OF ACTS. 553
i
them during forty days after his refurreaion, and only
fifty days intervened between the Paffover and Pente-
coft, from which it derives its name. We call it Whit
suntide, and the- feafon of Paffover, Easter.
At this feaft of Pentecoft, immediately following the
paffover at which Jefos was crucified, and after which
he rofe from the dead, the proper promulgation of the
gofpel commenced, and it was wifely appointed in the
courfe of divine providence, that every thing relating
to the publication of it fhould be attended with the full-
eft evidence, nothing, as the apoftle Paul afterwards
obferved, being done in a corner. At the time, there
fore, of this public feftival, one of the three, on which
all the Jews who were of age were required to give
their attendance at Jerufalem, and to which numbers
of other Jews from all parts of the world voluntarily
reforted, the apoftles, our Lord's fucceffors, were en
dued with the holy fpirit in a manner the moft confpi
cuous and illuftrious.
I. Chronologers have computed that this was pro
bably the 'firft day of the week, or the Lord's day, the
day on which Jefus rofe from the dead, and on which
he feems to have made his principal appearances to the
apoftles afterwards. It is no wonder, therefore, that
this day fhould! be diftinguiftied' by chriftians by this
peculiar appellation, and that on this day they fhould
hold their affemblies for public worflup : tho' for a long
time all chriftians held affemblies for the fame purpofe
on the Jewifli Sabbath, or Saturday ; all ^he Jewifh
chriftians, naturally and properly having continued their

$54, NOTES ON THE
their former cuftom, and the Gentile chriftians follow
ing their example. »t
It is remarkable that it was about the time of .Pen
tecoft that the law of Mofes was given' from mount Si
nai, in the moft folemn and public manner, before the
whole nation of the Jews. But in fea the effufion of
the fpirit upon the apoftles and other chriftians on this
day of Pentecoft was an event more fully authenticated
than that of the promulgation of the law of Mofes, as
this was known in the firft inftance to perfous from all
parts of the world, who would of courfe mention the
extraordinary particulars at their return to their refpec-
tive countries ; and this would, no doubt, prepare the
minds of many for the reception of the gofpel, whehit
was preached to them afterwards.
The all here mentioned were probably the hundred
and twenty fpoken of before; '^* #.
2. It is probable that "this sound from heaven as of a
rushingmightyWiud, was perceived on the outfide of
the houfe, and that this'might occafion the great con-
courfe of people who were fo foon'drawn together.
3. This was probably fome thing fimilar to the vifi
ble appearance attending the defcent of the fpirit upon
our Saviour-
4. It is not perhaps poffible to imagine any thing
more indifputably miraculous than fpeaking intelligibly
in a language that a perfon has not learned. In this
refpea it will probably be thought to exceed any mira
cle exhibited by Jefos himfelf, and therefore may be
foid to be in part a fulfillment ofhis promife to the
apoftles, that they fhould do greater things than he had
done

Ch. IL BOOK OF ACTS. ^5
¦done ; tho' his meaning might be, that they would ex
tend the knowledge of the gofpel' farther, and make
more converts, than he fhould do.
This miracle of the gift of tongues feems to have
been very common in the age of the hpoftles^but it does
not appear to have been given for any particular ufe,
as for that of preaching the gofpel in foreign nations,
&C but merely to anfwer the purpofe of any other tem
porary miracle, being the moft indifputable proof of the
prefence of God with the preachers of the gofpel.
7. It was fufficiently known that the apoftles, and
the other perfons who were Wembled on this occafion,
were natives of Judea, and chiefly of Galilee, and it is
probable that they had none of them ever been out of
the country: And there could not be more prope'r judges
of their fpeaking the languages correaiy, than the na
tives of the country iuwhichthey were fpoken.
11. Tho' the natives of thefe countries did not fpeak
languages radically different from each other, they pro
bably differed fo much, that they could not without par
ticular inftruaion converfe together.
1 3. Thefe were probably Jews of Jerufalem, who,
not underftanding any of the foreign languages fpoken
by the company, thought that they were uttering inarti
culate founds.
15, This was our nine o'clock in the morning, at
which time it was fo unufual in this part of the worid
for any perfon to be found drinking to excefe, that the
very mention of the circumftance appears to be fuffici
ent to confute the fuggeftion. It ii alfo faid that on
thefe

356 NOTES ON THE
thefe public feftivals the Jews generally abftained front
eating or drinking till the afternoon.
1 7. The latter days or the last times, in the ancient
prophets, are commonly fuppofed to refer to the time
of the gofpel in general ; tho' many of the paffages
clearly refer to a period not yet come, viz. the return
of the Jews to their -own country, or thofe glorious
times when the kingdoms of the world , shall become the
kingdoms of God. and,of Christ;
20. This feems to refer to the ti.me of the defolation
of Judea, and the deftruaion of Jerufalem, which our
Lord foretold in language fimilar to this.
Ch, II. 22. We are now attending to the impor
tant hiftory of the firft promulgation of the gofpel, after"
the defcent on the day of Pentecoft. ,.I have obferved
that a clearer evidence of fupernatural power could not
perhaps be given them ,,by perfons fpeaking languages
which they had not been taught, that this could not be
the effeas of intoxication, heeds no arguing. Befides,
what thefe perfons delivered in thefe languages, were
fentences expreffive of the praifes of God. 1 bis mira
cle may be likewife confidered as emblematical of the
reception of the gofpel by people of all nations and lan
guages. In the. idea of Peter, it was a literal accom
pliihment of a* prophecy of Joel, concerning God's
pouring out his fpirit upoii all flefh in the latter days^
which prophecy.he recited at full length.
We fee upon this and many other fimilar occafions,
how converfant the Jews were with their fcriptures, fo
that they could quote and apply them on all occafions.
This ready quoting from n.emory, will account for
their

£«. II. BOOK OF ACTS. 557
their frequently giving the general fenfe, and riot the
exaa words of fcripture, and likewife for their frequent
ly fam ying that particular paffages of fcripture had aa
original reference to any circumftances to which they
might be applied. As the fcriptures were always upon
their minds, they would often be ftruck with analogies
of this kind, and would naturally enough be apt to lay
too much ftrefs upon them.
22. It is impoffible not to obferve that Peter, mean
ing no doubt in his circumftances, to fpeak ofhis maf
ter in the higheft terms, only fays, that he was a man
approved of God, by miraculous works xdhich God did by
him. Certainly, therefore, he had no higher idea of him
than he here expreffes, andleaft of all could he fuppofe
that he was properly God, Had he even confidered
his n;afteT as being of an angelic or foper angelic nature,
he would hardjy have fpoken fo degradingly of him,
as to call him merely a man, and to fay that he per
formed his miracles by no power of his own, but by the
immediate power of God aaing by him. Had our
Saviour been the creator of the world, as fome fuppofe,
and had he originally and naturally powers equal to., it,
his power of working miracles muft have been as much
his own, as that of fpeaking and walking is ours, and
tho' it is true we cannot perform thefe natural funai-
Ons without power derived origi dally from vGod, yet
God is not therefore fiid to fpeak or afl by us. God
therefore be'njg faid to act by Chnft, clearly implies that
he had not naturally, or in his proper nature',- any power
of doing foch things. And if, as Peter here fays, and
our Saviour himfeli before him, God really did the
works

558 NOTES ON THE
work3, no" extraordinary inftrument or medium was ne
ceffary. A man approved of God for that purpofe was
all that was requifite. Befides there was certainly a
propriety in his being a man like ourfelves, who Was
fent on this meffage from God toman, and efpecially
one Who was to exhibit an example of a proper refur
reaion of man from the dead. ¦¦*.
23 According to the Arabic yerfion,it is when ye had
mocked, ye slew^ him. W.
We fee that notwithftanding it was forefeen and
foreordained of God, that Chrift fhould die in the
manner thathe did ; yet the wickednefs of his murder
ers was not the lefs on that account. Guilt arifes
from bad paflions and bad views and from thefe the Pha
rifees and Rulers of the Jews certainly aaed.
24. This impoffibility of Chrift continuing in the
power of death could not arife ftom any natural power
that he had Of refilling death, but, from the determina
tion of God, expreffed by our Saviour himfelf.
,.f 30. The claufe, according to the flesh raise up Christ,
is not in many MSS. nor acknowledged by feveral of
the antient verfions. W.
32. Accordingto all appearance, and the natural con
ftruaion of the paffage, in the pfalm that is here quot
ed, David thought of no other than himfelf when he
compared it ; expreffing his confidence that God would
not deliver him up to the power ofhis enemies, to be
put to death by them. But the paffage being more
literally applicable to the cafe of our Saviour, Peter
fuppofed that there was an original reference to it. It
is not however, neceffary that, as chriftians, we fhould
confider

Ch.IL BOOK OF ACTS. 559
confider Peter as fpeaking by divine infpiration on this
occafion ; and he might very naturally imagine that in
the paffage he quoted there was an allufion to the cafe
of our Saviour when there was not. In all fuch ca
fes, as thefe we muft judge for ourfelves, as well as
he. 34. It is plain that Peter confidered David as not
being in heaven, but only in the grave, after he was
dead, waiting for a happy refurreaion in God's own
time, when we ourfelves, tho' dying later, fhall rife to
gether with Peter, and all who have gone before us viz.
when Chrift fliall return, and take all his faithful follow
ers to himfelf, that where he is there they may be also.
36. That is, a proper king, tho' not fuch an one as
we vainly proniifed ourfelves, the proper Meffiah of the
Jews. 39. To your moft diftant pofterity. W. |f|.
By those who were afar off, we might naturally think
that Peter meant the Gentiles ; but at that time he had
no idea of the gofpel being intended for them. He on
ly meant the Jews who were difperfed in remote coun
tries, or profelytes to Judaifnu
41. Many of thefe, no doubt, had been difcouraged,
and difperfed, by his unexpeaed death. Befides thofe
who aaually joined themfelves to this new formed
chriftian fociety by baptifm, there muft alfo have been
great numbers who thought well of chriftianity, tho*
they had not the courage openly to avow it.
42. as the breaking of bread is here joined with pray.
er, it is probable that the rite of the Lord's fupper is
here referred to. 43^ At

560 NOTES ON THE
• 43. At this time the high priefts and rulers who
had erucified J efus, and who had enjoyed their triumph
over him, were perplexed, and overawed feeing tha
caufe of Chrift reviving, and even becoming popular.
44. Ihis muft be: underftood, we fhall find, with
fome limitations. It could only mean an uncommon
degree of liberality, which was of particular value at
that feafon, when a great proportion of the converts
were poof. For Ananias and Sapphira were under no
obligation to fell their eftate, or to give any part of the
price of it. It was altogether a voluntary aa.
47. The people with whom the new converts had fa
vour' muft have been thofe who thought well of Chrift,
but did not openly avow themfelves chriftians ; while
tbofe who are faid to have been added to the church
were baptized. The phrafe such as should be saved or
the saved, as it might have been rendered, is only fyno-
nimous to christians ; as Paul fays 1 Cor. i, 18. to us who
are saved, that is to us chriftians, Christ crucified is the
powerofGodandthexvisdomof. God. Chriftians are
called saved,, as having the gofpel, which is the means or
inftrument of falvation,. But you need not be inform
ed that many perfons have this inftrument, and yet pow
erful and efficacious as it is, make no ufe of it, and will
he fo far from being finally faved, that their condemna
tion will be aggravated by it. To derive any advan
tage froni chriftianity, we muft give diligent attention
to it, and regulate our lives by it, having the precepts
and promifes of it in frequent contemplation. Without
this it is impoffible that it fliould have any real influ
ence Over us, fo as to make us other persons than, we
fhould

Ch. III. BOOK OF ACTS. 56f
fhould have been without it, that is mere men of the"
xvorld, having our views terminating in this life, with
out giving a juft preference to tlie'life which is to
come. Let it be our endeavour to be chriftians in all the
proper forms of a chriftian fociety, as by the celebration
of the Lord's fupper, which in the time we are now
reading of was certainly univerfal with thofe who pre-
tended to be chriftians at all, but more efpecially, let
us be careful to pafs from the form to the substance.
Ch. III. As it is not very probable that after
theeffufion of the holy fpirit, or the communication
of miraculous powers to the apoftles, (from which we
may date their proper commiffion to preach the gofpel,
and to fucceed to the office and the powers of Chrift on
earth)' they continued long without exercifing them,and
preaching with the authority which they derived from
them, we may fafely conclude that the tranfaaibns
mentioned in this chapter followed foon after thofe that
are recited in the preceding. "; We may therefore pre
fume that they took place during the fame public fefti
val of pentecoft, while Jerufalem continued tobeCroud-
ed with vifitors from all parts of the world.
1 Pious Jews in general had three feafons of prayer in
the courfe of the day, at noon, as well as at the time
of morning and evening fecrifice. Thus David fays,
at morning, at evening, and at noon will I pray and give
thanks. It was Daniel's cuftom alfo to pray three times
with his face direaed to Jerufalem, and Peter, we fhall
find praying at noon, when he was fent for by Corne
lius. It muft be obferved, however, that prayers which
Vol. Ill, ' M m were

S6£ NOTES. ON THE . '•
were fo frequent could not be of long continuance, fo as
to. interfere with the proper bufinefs of the day.
3. I have before obferved that there could not be-
amore proper fubjedt of a miracle of a public and un-
queftionable nature than a public beggar, fuch perfons,
and thei* cafes, being the moft generaUy known.
6. Had Jefus been an. impoftor, and had there been
a probability of gaining wealth, power, or fame, by any
thing that he , taught, why did not the apoftles (who
niuft have been in the fecret of the impofture, and who,
upon this fcheme, muft have been poffeffed of advanta
ges fuperior. to thofe af Jefus himfelf, having known
all. thathe did) fpeak and aft in their own name, now
that he was out of the way, and had no power of con-
trouluig them.. On the contrary, we fee that all of
them in the midft of the greateft hardfhips and peifecu-.
tion, and often differing among Miemfelves, perfifted
to aa in the name of a crucified mafter, and by autho*
rity derived from him. . And yet the apoftles w.ere
not men void of ambition ; and before the death of
Jefus they were frequently contending among them
felves who should be the ^greatest.
. 11. This was a magnificent, portico, built originally
by Solomon, to fupport which he raifed immenfe ftone
buttreffes from the very bottom of the valley which fe
parated the hill of Moria, on which the temple ftood,
from the mount of Olives. This immenfe work which
is particularly defcribed by Jofephus-, was all that /re
mained of the temple of Solomon in his time ; but even
of this nothing is remaining at this day. 12 It

Ch. HI. BOOK OF ACTS. «S*
12. It was a maxim with the Jews, that if a man
was asinner, and efpecially an impoftor, God would not-
hear him. This gave the man who had been blind from
his birth fo much advantage in his argument with the
Jewifh rulers, we know, fays he, that God hear eth not
sinners, but if any man be a doer oj his will, .him he hear'
eth. . • ,
1 5. lathis Peter might allude to the charaaer of
thc Meffiah (as he would probably undeiftand it to be)
in the prophet Ifaiah, which as we tranftate it is the eter
nal Father, but as itmiy be rendered the Father, (that
isthe author) of eternity or the giver' of eternal life,
which Chrift, by a power derived from God, beftows
.upon his faithful followers.
17. It was true that the Jews were ignorant that
Jefus was the Meffiah, and this opinion even the difci
ples of Jefos gave up at the time of his death. But all
the Jews had evidence enough ofhis being a prophet, of
a perfon fent of God, and therefore their guilt in putting
him to death admits of no apology. Jefos claimed to
be the Meffiah when he was foleiriniy abjured by the
high prieft ; and this claim, from a perfen who hada di-
vine miffion, fofficiently proved by unqueflionable mira
cles, fliould not have been deemed falfe and blafphe*
mous. But they were at that time under thedominion
cf their paffions ; their envy and malice, and would not
liften to reafon. ;l.
21. We fee here that Chrift is not to return, but to
continue in the place that is called heaven, or the more
immediate prefence of God, till the general refurreaion,
M m a which-

36^ NOTES ON-THB"
which excludes all idea of a perfonal reign upon earth
before that time.
22 Mofes, encouraging, the Jews to look to God4
and not as. other nation's did to witches' and wifczards,
and the arts of'necromancy, tells them that God would
provide them with prophets like to himself, of their qwq,,
brethren. As he ufes the word prophet, and as Chrift
bore a nearer, refemblance to Mofes than any other of
the prophets (aaing as it were with amore direa com*
-miffion from God) it has been imagined that this pafe
fage1 had an', original reference to Chrift, and Peter
feems to have thought fo. But whether this was the
cafe or not; the paffage is very properly quoted on this
occafion. For whether Chrift was the Meffiah, or fim-r
ply :a prophet, that is a perfon bearing a divine commif
fion; the Jews fubjeaed themfelves to juft punifhment
by rejc aing him.
Since, Peter does apply this paffage to Chrift, it is*
plain that he confidered him, with refpeet to his nature^
as of the fame rknk with other 'prophets,, owe of their]
brethren, defcended from Abraham, or a man like!
themfelves, antfnot God, or a foper- angelic being.
•24. We find no prophecy concerning Chrift in Sa-»
m'uel. But when the Jews fpake of their prophets in
general, they m- tur ally mention Samuel, as the firft of
their prophets who was a writer after. Mofes. ,
25. By the children, or difciples of the prophets, we
are to underftand thofe who had the benefit of their
inftruaions, and who profefied to believe and obey
them. 36 This

Ch. IV. BOOK OF ACTS. S65"
26. This preference we find given to the Jews, that
Chrift was defcended from them, and for fome time the
gofpel was preached to them only. But upOn-their re
jeaing it, it was preached to the Gentiles, tho' no doubt
it would have been fo if this had not happened. It
pleafed God, however, that thisfavour fliould be grant
ed to the Gentiles byway of punifhment for the incre
dulity and obftinacy of the Jews. But, as the apoftHe
fays, if we be gainers by the unbelief of the Jews, how
much more fhall we be fo by their converfion. The
former event was followed by a partial converfion of
the Gentiles ; but the latter, we are informed, will be
attended with the converfion of the whole world. Then
the fullness of the Gentiles, as it is called, will be come in,
and there will be one sheepfold, undone shepherd.
Ch. IV. A miracle of fo public a nature as that
which is recorded in the preceding chapter,! mean the
cure of a man who had been lame from his birth, per
formed in open day, in the prefence of great numbers;
a miracle of fuch a nature as that there could be no
fufpicion of collufion or artifice with refpea to it, could
not fail to make a great impreffion upon the people, and
muft have exceedingly irritated the Jewifh priefts and
rulers who had fo lately put Jefos to death, and who
no doubt took it for granted that they fliould hear rio
more of him. Accordingly We have in this chapter an
account of their proceedings in confequence. of it, which
fhews that they were extremely irritated ; but like evie-
ry other oppofition to the fpread of the gofpel, to this
day, whether art or power was employed for the pur-
M m 3 pofe

5£« NQTES ON THE
pqfe, it operated to its furtherance, and firmer eftablifli
ment. i-
¦il. The Sadducees muft have been more particularly
offended at the teftimony which the apoftles gave to the
refurreaion of Jefus, when they difbelieved a refur
reaion in general, and many of thefe perfons were rich,
and in the higheft offices of the ftate. This Annas ap
pears from Jofephus to have been a Sadducee, but it is
probable that few, if any, of the common people were
of this fea ; which fufficiently proves that the doc
trine of a refurreaion was the ancient faith of the Jew
ifh nation, the common people being in all cafes the
leaft apt to adopt new opinions, while the rich who. can
afford the expence of a liberal education, and will there-
fore be moft difpofed to fpeculate, ^are the moft fubjea
to make innovations.
4. The evidence of a divine power accompanying
the preaching of the apoftles, muft have been very
ftriking indeed to have made fuch an impreffion upon
Jews, who are fo remarkably averfe to the idea of
fuch a Meffiah as Jefos was declared to be ; an idea to
which the apoftles themfelves were originally as averfe
as any others. Indeed, we have no inftance of any
prejudice fo deeply fixed as this of the Jews relating
to the temporal reign of their Meffiah, fo that nothing
but the mofj unexceptionable evidence could have over
come it. Never, therefore, were men lefs previoufly
difpofed to receive any thing than the Jews of this age
were to embrace chriftianity ; and yet great numbers
of them, at its firft promulgatiop, did embrace, it
and

Ch. IV. fcOOKOFACTSi M7
and rifqued their fortunes and their lives by their adhe
rence to it.
After the death of Jefus we find the hundred and
twenty profefled difciples affembled together at Jeru;
falem, but there was no doubt a much greater number
in Galilee and other places. After the defcent of the
holy fpirit on the day of Pentecoft, the profeffed dif
ciples were three thoufand, We now find them to be
five thoufand men, exclufive of women ; and perhaps
thefe five thoufand are to be added to the former num
ber of three thoufand.
6. As Luke fays that both Annas and Caiaphas were
high priefts inthe year of our Lord's miniftry, there
might have been no real change of the high-prieft after
the paffover on whichhe was crucified. Probably Caia-r
phas, who was fon in law to Annas, was the proper or
nominal high-prieft ; but Annas might be the perfon
who had the moft real power. Jefus was led to the houfe
of Annas, before he was conducted to that of Caiaphas.'
7. It was an opinion among the Jews, and prevails
in the Eaft to this day, that wonderful things may be
performed by the pronouncing of certain words, in a
certain manner, the powers of fome invifible agents
neceffarily accompanying fuch words. For this pur
pofe they invoked the names of particular perfons
who had been fuppofed to be endued with thofe
powers, as if thofe invifible powers which had been at
thtir command, would be at the command of thofe who
made ufe of their names. For this purpofe that of So
lomon is made' ufe of in the Eaft to this very day, and.
hjs name is infcribed on what they call their Talismans^
M m 4 by

m $#TES ON THE
by the poffeffion and ufe of which they fuppofe that the
greateft things may be.atchieved. Thus fome of the
later Jews have faid that Jefos worked his miracles by
means of the name of God inferibedin fome particular
manner on a tablet, which he found in the temple. Al
luding to thefe notions, Peter here fays that it was by
the name of Jesus of Nazareth, whom they had cruci
fied, or by thofe powers which had been communicated
to him, and which were now transferred from him to
them, that the cure at which they were fo much fur-
prized had been performed.
11. This allufion Jefus himfelf had. made, and ap-
liedto his own cafe. You will find it made ufe of in
thofe folemn and awful warnings which he delivered in
the, temple in the week in which he died.
i2. i. e. No fuch cures are wrought by any other
power. For fo the words ought to have been render
ed. Thus the woman who touched the garment of
Jefos faid that fhe was perfuaded that, if fhe could on
ly touch that, fhe fliould be faved. For there the fame
word which is here rendered saved is tranflated made
whole, or cured.
i3. There isfomething furprizing inthe boldnefs of
the apoftles fo very foon after the confternation into
which they had been thrown on the death of their maf
ter, which it muft be peculiarly difficult to account for
on the fuppofition that they had no perfuafion concern
ing his refurreaion. 'Had they thought him to be ftill
dead, their defpair would certainly have continued, and
they would have difperfed. Leaft of all can it be fup-
-pofed that they would all ot them not only get a courage they

tH.IV. BOOK OF ACTS. fe
they had never had before, but likewife agree in the
fame confident --ground' of their faith and hope. To
account for this, there is rib 'occafion.- to fuppofe any-
proper miraculous influence upon their minds, in-
fpiring them with courage, but only" a knowledge of
the feas of which they were witneffes, and the extraor
dinary powers with which they '-were confcious that
they-were endued. The afcenfion of- trreir; mafter hitd
heaven, would fatisfy them'-that their idea of his tempo
ral reign was a miftake ; -and the full conyiaioh they
had ofhis refurreaion, and his favour with God, to
gether with their being employed to fucceed him, in
carrying on the great ends of his miffion, would convince
them that there was a much more -glorious kingdom
of Chrift, in which they" Were to fhare, to take place
hereafter. This, and the recolfeaidn of what Jefus
hadiiinted to them to the fame purpofe, woukfbe fuf
ficient to make them overlook all their temporal prof-
peas ; keeping in view thofe that wete eternal. -
16. It is remarkable that the Jews, in the time of
our Saviour and of the apoftles, did not deny the realic
ty of their miracles. They only afcribed them to a
different caufe. But as they were the beft judges of
the facts, and we are fatisfied that, their idea" of the
cause, viz. the power of daemons, or charms, is ' alto?
gether infufficient to acount for the foas (and as we are
fatisfied that the powers of nature cannot be controuled
except by the author of nature) we have at this day all
the reafon that we can have to acknowledge that Chrift
and the apoftkshad a divine miffion.. 22 He

**<? ITOTESON TH5
22. He-had therefore been long known, and his cafe
muft have been confidered as hopelefs and incapable of
being relieved by any natural remedies, had there been
time and opportunity to apply them, which is evident in
this cafe there was not.
26- fhe fecond Plalm, which is here quoted,, is re
markably applicable to the firft promulgation of the gof
pel, tho' it^r.fclatcd originally to David and his pofterity
only. It is faid that the Jews in general confidered this
pfalm as prophetical of the Meffiah. . .. ; ¦li,.?
32. Tho' fhe poffeffions continued to be their oxviij
their love to each other was fo great, that they freely
imparted to all who had need, as if , they had been held
in common. If their riches were in things immovable,
as in lands, they fold them, in order to have it more,
in their power to diftribute ,to thofe who were in?
want. . .-. ; :
33, To bear witnefs of the refurreaion of Jefos, was;
the great objea of the apoftolic office. And tho'.. the,
Jews in general acknowledged the miracles of Jefus,
of which indeed themfelves were witneffes, other; evi
dence of this particular event was neceffary. , "7f
By great grace being upon them,, is to-be underflood
their being in great favour with the common people,
whohad not the motives with their rulers to oppofe
chriftianity, tho' they had not the courage to make an
open profeffion of it.
36. Tho' the Levites, as a tribe, had no divifion of
the land of Judea allotted to them, but were -maintained
by tithes ; yet individuals! of them were not debarred from

Sh. Yj BOOK OF ACTS. $71
from having property, either ;in Judea, or other coun
tries. Ch.V. We have feen that from a fpirit of un
bounded generofity, and without apy proper moral
obligation to it, the richer of the firft converts to chrif
tianity, at leaft many of them, gave aft they had to the
common flock appropriated to the relief of their breth
ren, who in general were poor. A greater proof than
this they could not have given of their firm belief of
chriftianity, or of their difinterefted principles in em
bracing it. Men of finifter views would never have
done thus much. Their condua, therefore, is an ar
gument of their fullxonviaion of the truth of the gof.
pel, and of their looking for no reward in this life, but
only at the resurrection of the just.
Of this circumftance, ho wever,we have, now anaccount
of two perfons taking advantage, by pretending, to, have
given to the public flock all that they had, or at leaft the
whole of fome particular poffeffion, or eftate, which they
had fold., thinking perhaps that befides acquiring the re
putation of generofity, in common with Barnabas, and
others mentioned before,, they fliould alfo have a fhar=
inthe common diftribution, as having given their alL
But it pleafed divine providence in a peculiarly awful
manner to detea this fraud, to fhew that the church,
it its infant flate, was under the immediate direaion of
God. ,„ 3. All evil, in a figurative way of fpeaking, is faid to
arife from the influence of Satan, or the devil, as if this
was a real invifible being, of great povyer and univerfal
prefence, the rival, as it were, of God himfelf. But as
this-

W% NOTF6 °^ THjt'
Romans, and thus, tho' in a manner unexpeaed to>
themfelves, haften the coming of the Meffiah. In this
ftate of uncertainty, he naturally and prudently advifes
his brethren to wait the iffue of this bufinefs. Had the
apoftles promifed that their mafter would return again,
and deliver Ifrael, or appear in fuch a charaaer as the
Jews in general wifhed their Meffiah to do, they would
have had no objeaion to him. It was not the perfon
of Jefus (tho' they could not well reconcile themfelves
to Nazareth the place ofhis birth) but his charaaer^
and pretenfions, that they difliked.
36. This Theudas, who is not mentioned by any
other hiftorian, was probably one of thofe who had raif
ed diftUrbances in Judea after the death of Herod the
Great. At that time the Jews difcovered a peculiarly
reftlefs and turbulent fpirit, the Roman yoke being then
new and galling to them, fo that they were ready to
liften to any impoftor that promifed them deliverance.
Another perfon of this name, but after this time, Jofe.
phus fpeaks of, who proniifed to divide the river Jor
dan, as a proof of his divine miffionj for the deliverance
of his countrymen.
37. When the Romans reduced Judea to the form
of a province of the empire, f.ppointirlg governors; and
levying taxes (which was after the death of Archelaus)
the Jewifh nation brooked it Very ill, many df theni
thinking it even unlawful to fupport a heathen govern
ment. At the head of fome of thefe appeared Judas of
Galilee, whofe hiftory is given at length by Jofephus,
exaaiy correfponding to this fhort account in Luke.
Tho' this Judas was cut oft) many of the Jews, and
nrobablf

Cn. VI, £ OOK OF ACTS.' *¥?>
probably the great body of them, held the fame tenets,
which at laft produced an open revolt from the Ro
mans, terminating in the uttter deftruaion of Jerufa
lem, and the difperfion of the Jews.
Ch. VI. In confequence of the large contributions
of generous and well difpofed perfons to the relief of
the poor fort of chriftians (than which a more unequi
vocal proof could not have been given of their full per
fuafion concerning the truth of chriftianity, and of the
certainty of its promifed rewards in a future world)
the apoftles, who had the care of this large ftock, found
themfelves embarraffed in the diftribution of it, pretty
much as Mofes had been in his conduaing the Ifrael
ites through the wildernefs, having by this means more
bufinefs upon their hands than they Could properly at
tend to. And we find that they relieved themfelves as
Mofes did, by appointing a fufficient number of perfons
to aa under them, in matters of a fecular or inferior
nature, while they applied themfelves to the more im-
poitant duties of their ftation, as apoftles, and preachers
of the gofpel.
1 . Thefe Grecians could not be Gentile Greeks, Con-
Verted to chriftianity, for as yet the gofpel was preach
ed to Jews only, but to Jews living among the Greeks,
and ufing the Greek language, which they did in the
fynagogue worfhip, by the means of the tranflation of
the fcriptures into Greek. Thefe perfons having, like
Barnabas, who was of Cyprus, contributed to the com
mon ftock, as well as the richer converts in Judea,
thought that the. poor among them had the fame right t»

S7i NOTP5 °** THi:'
Romans, and thus, tho' in a manner unexpeaed to
themfelves, haffen the coming of the Meffiah. In this
ftate of uncertainty, he naturally and prudently advifes
his brethren to wait the iffue of this bufinefs. Had the
apoftles promifed that their mafter would return again,
and deliver Ifrael, or appear in fuch a charaaer as the
Jews in general wifhed their Meffiah to do, they would
have had no objeaion to him. It was not the perfon
of Jefus (tho' they could not well reconcile themfelves
to Nazareth the place of his birth) but his charaaer^
and pretenfions, that they difliked-
36. This Theudas, who is not mentioned by any
other hiftorian, was probably one of thofe who had raif
ed difturbances in Judea after the death of Herod. the
Great. At that time the Jews difcovered a peculiarly
reftlefs and turbulent fpirit, the Roman yoke being then
new and galling to them, fo that they were ready to
liften to any impoftor that promifed them deliverance.
Another perfon of this name, but after this time, Jofe*
phus fpeaks of, who proniifed to divide the river Jor
dan, as a proof of his divine million; for the deliverance
of his countrymen.
37. When the Romans reduced Judea to the form
of a province of the empire, f.ppointirfg governors; and
levying taxes (which was after the death of Archelaus)
the Jewifh nation brooked it very ill, many of theni
thinking it even unlawful to fupport a heathen govern-
nfent. At the head of fome of thefe appeared Judas of
Galilee, whofe hiftory is given at length by Jofephus,
exaaiy correfponding to this fhort account in Luke.
Tho' this Judas was cut oft) many of the Jews, and
jirobably^

Ch.VL £00K OF ACTS.- *rr-
probably the great body of them, held the fame tenets,
which at laft produced an open revolt from the Ro-
mans, terminating in the uttter deftruaion of Jerufa
lem, and the difperfion of the Jews.
Ch. VI. In confequence of the large contributions
of generous and well difpofed perfons to the relief of
the poor fort of chriftians (than which a more unequi
vocal proof could not have been given of their full per
fuafion concerning the truth of chriftianity, and of the
certainty of its promifed rewards in a future world)
the apoftles, who had the care of this large ftock, found
themfelves embarraffed ia the diftribution of it, pretty
much as Mofes had been in his conduaing the Ifrael
ites through the wildernefs, having by this means more
bufinefs upon their hands than they could properly at
tend to. And we find that they relieved themfelves as
Mofes did, by appointing a fufficient number of perfons
to aa under them, in matters of a fecular or inferior
nature, while they applied themfelves to the more im-
poitant duties of their ftation, as apoftles, and preachers
of the gofpel.
1. Thefe Grecians could not be Gentile Greeks, Con-
Verted to chriftianity, for as yet the gofpel was preach
ed to Jews only, but to Jews living amdng the Greeks,
and ufing the Greek language, which they did in the
fynagogue worfhip, by the means of the tranflation of
the fcriptures into Greek. Thefe perfons having, like
Barnabas, who was of Cyprus, contributed to the com
mon ftock, as well as the richer converts in Judea,
thought that the poor among them had the fame right t»

57© NOTES ON THE1
to a diftribution from the common ftOc'k with the poof
of Judea itfelf. To this, however, itfhOUld feerii,' that
the Jews in jude£ had objeaed, at leaft to the propor
tion which had been claimed, tho' of the ground of
this difference we canno't now be judges1.'
2. By serving ¦ tables we arfe to underftand attending
to fecular affairs, for -which purpofe they fat, and did
bufinefe at tables. Thus we read of the tables of th'e-
money' changers of thetemple,
3. he. That' they were to be -endowed both naturally
and fopernaturally being men of good underftanding and
difcretion, proper for the condua- of bufinefs, arid alfo
diftinguiftied by the miraculous giftsof the fpirit', which
in fome degree or Other, appeared fo have been com-
mOnto all the difciples in that age. Thefe feven per
fons ate fometimes called dedcoris, tho' not in the fcrip«
tures. And their office refombled that of fuch deacons
sis were afterwards appointed in chriftian churches in
fome particulars only. The perfons here mentioned
were eminent preachers of the Gofpel, arid are fome
times called evangelists. This was not the proper bu
finefs of deacons, who were only inferior officers inthe
church- 5. This Nicholas was the only one of the feven who
wag not a Jew; but he muft have been a perfon who
was circumeifed, and who conformed in all refpeas to'
the Jewifli ritual:
¦ 6. This laying on of hands could only be by way of
defignation to an office, for no fpiritual gifts are faid to
have been imparted by it. Before this impofition of
the hands of the apoftles, thefe men are faid to have been

Ch. VIJ B00£ OF ACTS. 5ft
been filled, with the.hply fpirit, as well as with wifdom,,
proper for their office, Praying for particular perfons
was generally accompanied witty: i^the impofition of
hands, the perfon who prayed, laying his hand upon the
he ad of the perfon for whom, he prayed. As this im
pofition of hands is faid to haye followed the prayer, it.
is poffible that this might be done, by thofe who could
not conveniently do it during the,, time, of prayer, to,,
exprefs their concurrence in the fervice.
7. The Syriac verfion has other Jews, not priests,, ,
W. In general the priefts, and other, perfons in power
and high places, were averfe to chriftianity ; but the evi
dence of the refurredlion of Jefus,, and of a divine pow
er accompanying the apoftles, who bore witnefs; to it,
was fo great, that notwithstanding their deep rootecl
prejudices, we here fee that a confiderable number of
thefe priefts were converted to chriftianity. In later,
times a fimilar proportion ofperfons of rank and power,-
and alfo of men of feience and phiiofophy»became con^
Verts to chriftianity;, there being men of candid and
ingenuous difpofitions in all ftations of life, and in all
classes. ; tho' it cannot be expeaed that there fliould
be fo many of them among thofe who are diftinguiftied
for wealth; power, or knowledge, to whom fuch a reli
gion as that of chriftianity muft at firft fight have ap
peared very contemptible, and, as they would think,
unworthy of them ; whereas perfons in lefs confpicu
ous ftations in life, would not be fo liable to make that
o*j«aion. The fame obfervation was illuftrated at the
time of the reformation, perfons in middle ftations of
Vol-. HI. N n life

5V8 NDTES Ott THE
life being the firft to declare themfelves againft the cdi*«
ruptions of the church of Rome ; arid fuch are the per
fons who in all cafes have the leaft difficulty in quitting
ariyr eftablifhed form of religion, and forming them
felves into new -feas in oppofition to it, following only
the diaates of their own confidences, without regard
ing what the world may fay or think of them, by which
We fee perfons ih the upper ratiks of life almoft Wholly
governed. Whatever thefe may think, or inwardly ap-
prove, they cannot quit their conneaions, but muft
live and act as others do. It is therefore far from be
ing any objeaion to chriftianity, that a great majority
of the firft converts were of the lower claffes of life.
Such perfons have as good natural underftaridings as
their foperiors, they have more leifore to enquire con
cerning truth, and they have feCirer prejudices.
9. The Jews who Were inhabitants of diftant places
had fynagogues at Jerufalem for their proper ufe, when
they reforted thither. For they could not have been
edified by attending public worfhip in the fynagogues
of native Jews, as- they did not always underftand the
Hebrew or Chaldee language. Thefe libertines were
{Hofe Jews who had been flaves, efpecially at. Rome,
but who by one means or other had obtained their li
berty, and being in fufficient numbers, might chufe to
have a fynagogue in Jerufalem to themfelves. The Ro
man hiftorians fpeak of great numbers, fome thoufands
of them, about this time under the name of libertini, or
freed-men, being fent from Rome to Sardinia. Many
were carried by Pompey into Italy where they were fet
at liberty, and their children would be called libertini,
A greably

Ch. VI. BOOK OF ACPS. 579
AKteahly to this the Jews that were banifbed from
Rome^by Tiberius are faid by Tacitus to have been of
the libertine race. «?
11. It was very natural for the jews, whofe venera
tion for Mofes was exceeding great, to conceive that
chriftians, by fpeaking of Jefus as fuperior to Mofes*
undervalued their great prophet, and detraaed from
his authority, and io undervalue, or blafpheme Mofes,
they would naturally confider as the fame thing with
blafpheming God.
1 -A. Chrift, having foretold that Jerufalem and the
temple wold be deftroyed, it is very poffible that fome
chriftians might imagine that this will be effeaed hy
Chrift in perfon, at his, fecond coming which was gen
erally thought to be. very near. And tho' at this tinid
no chriftian thought of abandoning any part of the law"
of Mofes, or the proper cuftoms of the Jews, yet the
peculiar inftitutions of chriftianity (tho' not contrary
to any thing in Judaifm) would naturally be interpreted
by. the unbelieving Jews as making a change in thofe
cuftoms which Mofes had delivered to them. More
over, the Pharifees would confider the oppofition that
all chriftians made to their traditions, as an oppofition
to the ancient religion.
15. Whether there wa's.any thing fopernatural in the
countenance of Stephen, like that of Mofes when he
defcended from the mount after converting with God,
does not appear. A look expreffive of cheerfulnefs and
courage might be all that was intended to be expreff-
«d, by faying that his face was as it had been the face of

580 NOME'S ON THE
an angel, as tye meet with feveral expreflions Cmilaf
to this in Jewifli writers.
Ch. VII- We have had an account of Stephen, a
zealous preacher of the gofpel, being accufed before.
the Jewiih Sanhedrim, as a blafphemer of the temple,
and of the law ;^ teaching that Jefus would 4eftr,oy that
celebrated ftruaure, together with the city of Jerufa
lem, and change the cuftoms which IVjofes had deliver
ed. He is now called upon to fpeak in his own de
fence,, which, he does much at large, but, in an indirea
manner* By going over the moft effential part of the
Jewifli hiftory (thereby fhewing his belief of it in com
mon with themfelves) he gives them, to underftand that
the Divine Being, the God of their Fathers, and "the
giver of their law, was not confined to particular places
or cuftoms, but might, confiftently with the tenor qf
his difpenfations, introduce that of the gospel, in addi
tion to that of the'laxv. He alfo accafionally forwarns
them by the example of their forefathers, of the rifque
they run by their obftinacy and incredulity. But this
alfo, he did in an indirea manner only, till, the conclu
fion of his fpeech.
2. By this he intimated that the favour of God was
nqt confined to the land of Judea, for that God firft
appeared to Abraham when he lived in Chaldea. Char
ran is inMefopotamia, to the North of Chaldea, where
Abraham arid thofe who accompanied him refided
fome time before he proceeded to the land that God
promifed him.
3. We are not exprefsly told the reafon why God
.called Abraham to leave his country ; but it may be
colkaed

Ch. VII. BOOK QF ACTS $8I
- - '.;a
colfeaed from circumftances in the hiftory of the Old
Teftament, that the inhabitants of Chaldea were at that
time falling into idolatry, and that the family of Abra-
him himfelf was infected by it. Jofhua fays that their
fathers worfhipped idols beyond the flood, that is be
yond the river Euphrates, or while they refided in Chal-
dea, Jjwhereas we fee in the hiftory of Abraliam that the
inhabitants of Canaan and Egypt were not at that time
idolaters. It appears that even thofe of the family of
Abraham who remained in Mefopotarriiahad idolatrous
rites at the time of Jacob's going thither ; but the^fe
they might have learned from their neighbours after
the time of Abraham.
The pofterity of Abraham by Ifaacand Jacob were
evidently feparated from other nations by a peculiar
ritual and form of government, that there might be
one nation in the world which fliould be the repofitory,
as it were, of the true religion, and more efpecially
that they "Ihould bear their teftimony to the great d >c-
trine of the unity, and fopremacy of the true God, as
the Jews do to this day, when even the Chriftian world
is fallen into an idolatry fimilar to thatdf the heathens,
paying divine worfhip to Jefus Chrift, the virgin 'Mary,
and innumerable other dead men and women, fuch as
the heathen gods chiefly were.
4. Accordingto Mofes, Terah muft have lived in
'Mefopotamia after the departure of Abraham. He had
his three fons Abraham, Nahor, and Haran,whenhe was
feventy years old,, and Abraham v/as feventy five when
he left Mcfopotamia, which muft have been in the one
hundred and fortieth year of Terah, and he lived in all
N n 3 tw»

582 NOTES ON THE
two hundred and five years. But according to the Sa
maritan copy, which is of equal authority with that of
the Jews, Terah lived only one hundred and forty years;
and if Abraham was not the eldeft of the fons of Te
rah, he might have been born fome time after his fa
ther was feventy years old, fo that this account of Ste-
phen might be true.
6. The Ifraelites were not in Egypt much more
than two hundred years ; but the term four hundred
years commenced at the date of the prophecy, and end
ed at the deliverance of the nation from their bondage
in Egypt. 8. All this was prior to the law of Mofes, of which
the Jews boafted fo much.
9. This fhews that the divine favour was not con
fined to Judea. ,
14, The three fcore and fifteen mentioned here in
cludes the family of Jofeph, for without that they were
?pnly feventy perfons in all,
j 16. It is probable that all the twelve patriarchs, as
Well as Jofeph, were buried in the land of Canaan, in
the fame place, and at the fame time^ viz. at Sichem,
_. after the Ifraelites under Jofhua had taken poffeffion
of the country. A Jewifli writer fpeaks of their fepul-
i chres being there. But the burying place which had
' belonged to Emmor was bought by Jacob and not by
, Abraham. That which was bought by Abraham was
the cave of Machpelah in Hebron, and had belonged to
the fons of Heth, The fea was either imperfeaiy re-
Colleaed by Stephen, or rather the hiftorian, or there
(has been fome alteration in. the prefent text in confe
quence

Ck. VII. BOOK OF ACTS. 583.
quence of tranferibing. It was in the cave of Machpelah
that Jacob and Leah were buried, as well as Abraham
and Sarah, Ifaac and Rebecca before them.
22. Being a great prophet, and diftinguifhed by
many works of a miraculous and ftupendous nature.
24. Mofes "probably faw that the Egyptian would
havefikilled the Hebrew, and therefore he took the. part
of his countryman, and affifted him in killing the Egyp
tian. 25. It is very poffible that Mofes might have form
ed fome defign of delivering his brethren, being in fo
diftinguifhed a fituation at the court of Pharaoh, and
being a witnefs of their oppreffion, even before lie was
divinely appointed for that purpofe. Or he might have
had the intimation in a fupernatura} manner, but. this
event might have difconperted hia fcheme.
30. Confequently Mofes was fourfcore years old
when he undertook the deliverance ofhis countrymen.
33. To have the feet bare is a mark of reverence in
the Eaft. Thus the priefts were without flioes while
they attended the fervice of the temple, but had their
heads covered, which is alfo deemed another tpken, of
reverence, which is the reverfe of our cuftoms.
35, In this Stephen might intend indireaiy to re
prove the Jews of his day for their obftinacy^ in re
jeaing Chrift, who was their true Meffiah, or deliverer.
37. This prophecy was by Peter and others applied
to Chrift, fo that to acknowledge Chrift was not to re
nounce Mofes.
41. It does not appear that in worfliipping this idol,
which was no other than the figure of the Egyptian god
N n 4 Apis

584 NOTES ON THE
Apis, they'jheant to worfhip that god/but' their own
God Jehovah, under the fame refemblance, a thing for
bidden in. the fecond commandment, but not a crime
of fo heinous a nature as thegroffer kind efidolatry.
The feftival which they inftituted upon this Occafion
they called a feast to Jehovah.
48. We fee that one degree of vice 'and depravity is
punifhed by what may be called a judicial blindness, in
confequence of which men may be led into greater
guilt and of courfe feverer punifhment. The Ifraelites,
notwithftariding the evidence Which they had of the fole
divinity of their own God, and his foperiority to -all the
gods of Egypt, retained the idolatrous cuftoms of that
-country and'Worfhipped the hoft of heaven, or the fun,
moon, and ftars, and had portable temples, or'flirihes,
dedicated to them, even in the wildernefs, where they
were under the immediate guidarice'ofthe true God.
Thefigure of a star fliews that the deity which itfrepre-
"fented was oneof thehoft of heaven. Remphan, called
iC/i/imin the Old Teftameiit, is ifaid to have been the
1 planet Sjiturn: The worfhip of dead men, which pre
vailed chiefly among' the Greeks and' Romans, was not
then known.
AH this hiftory recited by Stephen, fhews' the prone-
nefs of the Jews to infidelity arid difobedience in all
former times, and therefore was a proper warning to' the
Jews of his own day. But had he madefuch an ap
plication of it in a direa manner, it is not probable that
he would have been permitted to proceed in his-fpeecK
•ifofarashedid.
We

¦"Cir. VII. BOOK OF ACTS. SSS
We fee by this fpepch of Stephen how wtll acquaint
ed he, and probably the Jews in general were with ifcerr
fcriptures. They cquld quote and apply -them with
-the. greateft readinefs uponalloccafions. Let us chrif
tians imitate their example, and take-pains to make, our
children as well acquainted with the fcriptures astheirs
were. The books of feripture are now more extenfive,
and confequently more valuable than they were in the
time of Stephen. We ought therefore to prize them
the more, and make the more ufeiof them; a'nd'we fliall
be much more blame worthy . if we do not%
Stephen, inhis defence againft the charge of bias-
¦ pheming Moses, and introducing cuftoriis contrary. to
thofe appointed by him, briefly goes over asl have ob
ferved, the hiftory of the Jews, and of the Mofa-ic
' difpenfation, and in the courfe of his .fpeech he takes
the opportunity of noticing many inftances <of obftina
cy and difobedience- in the Jews of former times, as a
warning to thofe before whom he was fpeaking.
44. The temple, to which the Jews in the time of
Stephen were fo foperftitioufly attached, had no being
feveral hundred years after the time of Mofes. It might
^therefore be infered that, as God was acceptably wor
shipped before the creation of that celebrated ftrucfure,
he might alfo be fo without it.
45. Jesus, which is the fame word - in -Greek with
Joshua in Hebrew, fignifies Saviour ;, but that- Jofhua
who fucceeded Mofes, was intended to be a type of
'Jefus, does not appear. In fome refpecls, indeed,' their
charaaers and their offices bear a refemblance to each
other

586 NOTES ON THE
other, as that Jofhua put the Jews in poffeffion of the
larra* of Canaan, and Jefus will put all his faithful fol
lowers in poffeffion of what is called the heavenly Ca
naan. But no ferious ftrefs is to be laid on fuch re-
femblances, or types, as thefe.
48. This part of the fpeech of Stephen is evidently
calculated to leffen the fuperftitious refpea which the
Jews of that day had for their temple. Accordingto
their law, they were to pray looking towards that build
ing, or the place where it ftood, as it were to remind
the Divine Being of his promifes refpeaing that coun
try, and the final fettlement of the Ifraelites in it ; but
the fuccefs of their prayers did not at all depend upqn
that circumftance ; and with refpea to us Gentiles
there is no fixed place tq which we are to have refpeiS
i|n our devotions- In all places God, who is a fpirit, js
acceptably worfhiped, if it be in spirit and in truth.
The bowing, or worfliipping, towards the Eaft, in the
devotions of fome chriftians, was a pretty early in*
, fiance of fuperftition, but fliould not for that reafon be
continued. 51. Stephen, having till this part ofhis fpeeeh, only
indirectly cenfured his judges, had been fuffered to pro
ceed fo far without interruption. But now that be
comes to a pointed and fevere application to what he
had faid, comparing the Jews of this day to thofe of
preceding ages, they were not able to bear it.
53. There is no particular mention of angels being
employed in giving the law of Mofes, except they be
intended by- thofe. Saints with whom, in his bleffing of
the twelve tribes, he fays that God came (Deut xxxii. 2)
the

Ch. VII. BOOK OF ACTS. 58*
the Lord came from Sinai; he came with ten thousand of
Saints. From his right hand went a fiery law for
them. Alfo David fays Pfalm i.xviii, 17. The cfhariots
pfthe Lord are twenty thousand, even thousands of thou
sands. The Lord is' dmong them, as in Sinai in tlie
holy place. From this language, however, which is
perhaps only figurative, came the idea which was com
mon to the Jews and the apoftles, that the law was
given by the inftrumentality of Angels, as an order of
beings diftiria from man. For in the language of fcrip-
ture whatever God makes ufe of is fometimes called
his angel, or messenger. As when thei,- Pfalmift fays,
He maketh the winds his angels, and flames of fire his
ministers ; for thus the verfe ought to be rendered.
Admitting, hoWever, that the law was given by an
gels, it is plain that it could not be given by Chrift,
whom fome think to have been the medium of all the
divine communications to man from the beginning of
the world. For the author of the epiftle to the Hebrews
exprefsly diftinguifhes Chrift from thofe beings that are
called angels, and gives reafons why the Saviour of man
; fliould be a man, and not an angel.
55, This glory of God which Stephen faw, was pro-
- bably a luminous appearance, foch as had appeared on
the mount of transfiguration, and in the tabernacle and
temple of old, as the fymbol of divine prefence. This
vifion was highly proper to encourage Stephen, as the
firft martyr for the faith ot Chrift.
Here Jefos is as particularly diftinguifhed from God
as he is elfewhere from angels ; and in the fcriptures there

,5S8 notes on the
there is no mention made of any intelligent beings be
fides God, angels, and men.
56. This ^ourld not fail -to exafperate the Jewiijh.
Sanhedrim before whom Stephen was fpeakiqg, in a
.particular manner, as they were the very words whicli
Jefos himfelf pronounced before them when he was atj-
j-ered by the high: prieft to tell them whether he was
'the Meffiah or not; when , he replied, / am, and ye
shall see the son of man sitting on the right hand of
power, that -is oi God, and coming in the clouds of
heaven. 59. It may be thought extraordinary that the Jews
fiiould have no power of life and death, when Jefus was
condemned by them, and yet fliould, without any appb\
¦cation to the Roman governor, not only pafs fentence
'Of death upon Stephen, but aaually execute it, .and
while the feme, governor Pilate was in the country. But
-Pilate was interefted in .conniving , at many irregular
-proceedings of the Jews ; having been guilty of , many
irregularities himfelf, and dreading a.profecutfon from
them. Befides, as this might not be at the time. of
any of the Jewifli feftivals, fo that the governor would
not .-be at jerufalem, but at Cafarea, the .Jewifh rulers
might in his abfence take the greater liberty. 'Thftt
Stephen was put to death in a tumultuous manner,
without the regular fentence of a court,cannot be fuppo
fed. For as he is fold to -have been brought before
the council by the people, the elders, and the Scribes, and
the- Highpriest himfelf prefided at the trial, this muft
have been the Sanhedrim, or the higheft court of judica
ture among the Jews. _, CO With

Ch. VII. BOOK OF ACTS. 58*
60. With what meekriefsr did this firft chriftian mar
tyr die, how much in the 'fpirit of his mafter, praying
for his enemies.
It is evident that the proper prayer of Stephen was
adcfrefled to God. As'to his faying, Lord Jesus -receive
' '. ^
triy spirit, or last breath, which was agreable to the
cuftoms of antiquity, when the receiving of the laft
breathjdras confideredas the proper office of the perfon's
neareft friend, or relation, it mu'ffi be confidered that
it \Vas addreffed to a perfon whom he aaually faw in
Vliiori, the ftrong irii^reffion of Which muft have been
upon his mind ; and a fingle cafe of fo extraordinary an
occafion as this, will by no means authorize^ us to ad
drefs our prayers to Chrift. It is evident that theearly'
chriftians did not confider this example as proper for
their imitation. I bow my knee, fays Paul, to the God
and Father of our Lord Jesus Christ, not to Chrift
himfelf. Our Saviour's own dirfeaioris ab6ut prayer,
exprefsly exclude himfelf from being the objea of it.
Henceforth, he fays; ye shall ask me nothing, but what
ever ye shall ask the Father in my name, I will give it
you. There was a peculiar propriety in Stephen's com-
rnittirig his spirit, or rather his life, "to the care of
Chrift, as he is to come again to raife all the dead, and
thus to give to alt his faithful followers the lives which
they had loft in his fervice, that from that time tvhere
he Is, there may they be also. Stephen is not faid to
have gone to Chrift, whom he faw in vifion, immedi
ately after his deceafe, but, on the contrary, he fell
asleep, or went into a dormant infenfible ftate, in which he,

$90 NOTES ON THS
¦ her.and all the, dead, -are to continue. till the general rei
furreaion.. Till that glorious time , our, lives are faid
to be hid with » Christ in God, but that when Christ who^
is our life, or has. as it were the cuftqdy of our lives,
shall appear, then, but not before. shall we also appear
with him in glory. Let us, my chriftian brethren, be
continually looking forward to this bleffed hope.
Ch. VIII; The; Jewifh rulers, encouraged by their
fuccefs in the death of Stephen, and exafperated at the'
fevere reproofs which he had given them, proceeded to
a, more open and general perfecution of the chriftians,
the Roman government feeming to take no part in the,
bufinefs, Pilate, if he was ftill the governor, was in-
tefefted;pot to offend the Jews-,;and the Romansin gen^
eral might n^at be ferry to, fee the Jews divided. among,
themfelves, ^ rand wreaking- their vengeance upon one,
anothery ashy this. means they ntighttiiink it would be
eafier.to.keep them all in fobjeaion. .,,
This firft perfecution was probably fome, years after
the afcenfion of Jefos. It feemed goqd to divine pro.-
vidence , to fpare the chriftian church in, its very infant
ftate. And this firft perfecution was only frorh the
Jews, it being-uiany years from this time before the'
Romans took any umbrage at the rifing fea, and by,
that time the- chriftian, religion had taken fo deep root
as not to be injured by it. On the contrary, it receiv.
ed ftrength, as it.was more generally diffufed by means
of every perfecution, and especially the more violent
ones. 1. Saul,- who was afterwards.the apoftle Paul, was
now a young man- Till this time he had probably been

Cn. VIII. BOOK OF ACTS. &l
been purfuing his ftudies, and might have been fo fitua
ted as to have had but little opportunity of knowing leftist
or of being acquainted with his doarine. However, the
force of prejudice, even in well difpofed minds, 'is, in cer-;
tain circumftances, very great, fo that it little becomes us
to judge of the hearts of men by their cOndua only-.
Paul had aaually a zeal for God, tho' it was a zeal with
out knowledge, and our Saviour himfelf fays to his
difciples that in killing them men would think that they
did God service. In general, however, it cannot be
doubted but that perfecutors have been influenced by
bad motives, their real views having been not to the gld-^
ry of God, but their own temporal advantage, or the
gratification ot their revenge.
We fee here how the difcples of Jefos obeyed the
precepts of their mafter, in flying from the places where
they were perfecuted, and how by this means the know*
ledge of the gofpel was farther diffufed.
• 2. Notwithftanding the public execution of Stephen
as a- criminal, his friends had the courage to fhew their'
refpea for him by a public funeral, in the ufoal formi
of the country. ¦¦ ' '
5. 'Ihe Samaritans held all the fundamental princi*
pies of the Jewifli religion, and many of them were of
Hebrew cxtraaion. Several of them alfo wete particu
larly prepared for the reception of the gofpel, by the
preaching of Jefos himfelf, whom they acknowledged to
„be the Meffiah,
'i his fhilip as well as Stephen, was one of the Seven-
who had been chofen to relieve the apoftles in bufinefs of

502. NOTES ON; THE
of a. fecular nature. They are commonly called, dea-
ca#ft,but they appear alfo to have been affiftants to. tb,e
anoftles in preaching the; gofpel, aud, are therefore.,
fometimes called evangelists.
7. The cure of madnefs, which was imagined by the
Jews.toheoccaupned by, the agency of evil fpirits; and-
that of the palfy, which is ajfjp- here inennoned, were
both q/ them-raj-ra^s.of a.very extraordinary nature,
arid they aE^aLyvays noticed, as fuch in all the gofpel
hiftory., , ,._,,.
9|.,Tr.h.i,s,Si,rBqtv Is generally called Mixtion Magus, and!,
in the, ecclefiaftjc-al hiftory there ar.e. many traditi«
ons concerning him ; fome of them fufficiently ridicu
lous and abfurd. He was probably one . of thofe who;
made profeffioni of the oriental philofophy, and who
.were commonly called magians. Tho' moft of thefe
philosophers we're idolaters, worfhlpping the fun, anci
for that purpofe making ufe of the emblem of fire,
they were, no tall fuch. For Daniel was made the
chief of this order at Babylon, tho' he was a worfhipper
ofthe true God. , The magians made profeffion of sci'
ence in general, but more efpecially of aftronoipy and
ajftrolpgy. They alfo pretended to many fecret3, of the
nature of charms, by the power of which they were
thought to do wonderful things, and many of them, like
the Egyptian magicians, impofed upon the credulity of
the vulgar byartfoi tricks. Hence in time, came the
modern ufe of the term magic.
1,0, i. e. He was fuppofed to be poffeffcd of fome
extraordinary power, not only fuch as God alone could
confer, but fuch as was peculiar to thofe beings who are
thought

Cii. VIII. BOOK OF ACTS; gg$
thought to derive their origin by an immediate ema
nation from the Supreme Being. Such beings as thefe
were thought by the philofophers of that age*lo be fent
pccafionally into this lower world, in the form of men.
Such an one the chriftian Gnoftics conceived Chrift to
have been ; and fuch, it is probable, this Simon
Magus, or his followers, pretended that he was.
13. Simon feems to have confidered Philip as a man
poffeffed of more extraordinary fecrets than himfelf,
and he attached himfelf to him, pretending to be a be
liever, perhaps with a view to obferve him more nar
rowly, and thereby learn his arts.
17. It is evident from this, that the imparting of the
gift of the holy fpirit (the only confequence of which
probably was the being able to fpeak in unknown
tongues) was peculiar to the apoftles. It pleafed the
Divine Being to rliftinguifli this order of men in this
particular manner, tho' we are not to foppofo that this,
or any other miraculous power, was exerted at the mere
pleafure of the apoftles, but only when they had a di
vine impulfe for that purpofe.
19. It was evidently the power of working miracles
alone that impreffed the mind of Simon fo forcibly.
He faw his own arts to be nothing in comparifon with
the powers of which the apoftle was poffeffed ; and
thinking that this power, like all that he pretended to,
might be communicated to another, he wifhed to make
himfelf mafter of it ; and as he was willing to impart
his fecrets to other perfons for what he fliould think
would be a valuable confideration, he naturally ima
gined that Peter would dofo too.
Vol. III. O o From

594 NOTES ON THE
From this attempt of Simon to'purchafe a fpiritual
gift, theapiifchafing of benefices or church preferments^ _
has obn^ed the name of Simony.
,: 21. He had from the beginning formed a very wrong
idea of the nature- and objea of chriftianity, not conft-
-deringthat the reformation of heart and life, with a
view to a happy immortality, was the diftinguifliing
ewl of it. He confidered it as a branch of science,
-which appeared to be fuperior to his own, in what moft-
of Sail drew" his attention, viz. thofe extraordinary
things which it enabled chriftians to do.
2.5. Here is an allufion to a fimilar expreffion of Mo
fes, who fpeaking of a tendency to idolatry, fays if a
' root of bitterness, that is a -noxious weed, fpring up.
21. Simon was evidently overawed with the folem-
ni ty and the; forciblenefs of this fevere rebuke, given
by a perfon whofe extraordinary power he fo much ad'
raired. Whether he afterwards became a true peni-
• terit, and gave more attention to the proper nature of
chriftianity, does not appear from this hiftory. Accord
ing to the chriftian writers, he continued not only an
unbeliever, but an inveterate enemy to chriftianity.
25. This Siriion is generaUy confidered by the early
.chriftian writers as the founder of the Gnostic heresy,
which was the 'earlieft corruption of chriftianity, aradfc
of which I fliall take a proper opportunity to give
fome account. But it is more probable that without ever
being a chriftian, he was one of thofe who diftinguifhed
themfelves by the introduction of that fpecies of philo-
fnpby which has fince obtained the name of. Oriental,
but which was in fea the only philofophy of early
times,

Ch. VIII. BOOK OF ACTS. 595
times, that of the Greeks themfelves being derived
from it. According to it, all fouls were emanations
from the fupreme mind, or parts detached from him,.
and often continued in an unembodied ftate before
they were fent down into this world. Thofe converts
to chriftianity, who had adopted the principles of this
philofophy, and were unwilling to abandon them, being
offended at the idea of having nothing more than a
crucified man for their mafter, held that the foul, or
the intelleaual part of Chrift, had held a diftinguiftied
rank in a prior ftate, and that for the reformation of
the world he was fent down into it. To this celeftial
and foper-angelic fpirit, they gave the name of Chrift ;
fuppofing that he either affumed the form of a man
without the fubftance, or mertly inhabited the man
Jefus, without partaking ofhis fufferings, which they
confidered as unworthy of a being of his rank.
This opinion had made a confiderable prOgrefs a*
ttiong chriftians, even in the time of the apoftle Paul,
and much more at the time that John wrote his epiC-
tles, in which he expreffes the greateft averfion to it.
This was the beginning of the exaltation of the perfon
of Chrift ; and tho' the principle, or ground of it, was
afterwards changed by the Platonizing chriftians, it
proceeded to the proper deification and worship, of h: ¦>
as God equal in power and glory to the Father. Of
this firft and moft enormous corruption of chriftianity
we cannot be too fully apprized, nor can it be too ftre-
nuoufly oppofed. It will be in vain to preach chriftian
ity to Jews or Mahometans, till it be underftood that
chriftians hold the great doarine of the unrivalled iu-
O o 2 premar

59S NO PES ON THE
premacyofon* God, the father, and the perfea fubjec
tion of Chrift, and, all other beings, to him-
Philip the ^evangelift, one of the feven who were
'appointed extraordinary affiftants to the apoftles, having'
preached the gofpel with fuccefs in Samaria, which was
the occafion of bringing thither Peter and John, that
by the impofition of their hands the holy fpirit might
be given to the new difciples, is now fent by God on
another miffion.
26- Gaza was atown inthe fouthern extremity of the
land of Judea, and which, under the name of Gath,
had formerly belonged to the Philiftines. It ison the
fea coaft towards Egypt, in a traa of land feparated
from Judea by a fandy defert.
27. It was much the cuftom of the Eaftern courts
to have the principal bufinefs of them done by eunuchs.
Candace was for a long time a name common to all the
queens of Ethiopia, as Pharaoh had been to all the
kings of Egypt, and Ccesar, or Augustus, to the emper
ors of Rome.
Candace V kingdom was upon the Nile in Atbara.
Her capital was taken in the time of Auguftus. Her
focceffors ezift there to this day. Bruce's Travels,
p- 505. This eunuch muft have been a profelyte to Juda*
ifm, and as fuch have been circumcifed. He had pro
bably been at Jerufalem to attend one of the three great
Jewifh feftivals. Cornelius was the firft profelyte of
the uncircumcifion, and of him we haye had no account
as yet.
28 We

Cii. VIII. BOOK OF ACTS. 597
28. We fee the piety and excellent difpofition of
this eunuch, in fo employing himfelf on his journey.
He was probably in that fandy defaft in which a carri
age of any kind muft have proceeded very flowly, and
therefore have given more leifure and convenience for
reading. 32. All the mo re antient Jewifh commentators al
low this paffage of the prophet Ifaiah to have been a
prophecy concerning tlie Meffiah. They alfo inferred'
from it, that the Meffiah would have many difficulties
to ftruggle with, before he would arrive at the firm ef
tablifliment ofhis power.
33. Some interpret this as if, on account of the
mean appearance of the Meffiah, and his not being- ooen-
ly patronized by any perfoh of confequence, he was
thought to be a more proper facrifice to the refentment
of the Jews. To a perfon fo abjecl, juftice, for reafons
of ftate, was denied.
The phrafe, Who shall declare his generation, is by
fome interpreted to mean, who will take his part, by
fpeakingin his favour, in a court of juftice ; and Jefos
appears to have been alone, and unfopported, during
his whole trial aud condemnation, But other perfons
think it more natural to confider it as an exclamation
againft the wickednefs of that generation.
37. How fliort and fimple was the faith of chrifti
ans in thofe times, Happy would it have been for the
church if no more articles cf faith had been added to
this creed.
38- It does not follow from this paffage that Philip
and the euuuch went into thexvater, fo as to be coyered
O o 3 by

598 , NOTES ON THE
by it. In that defart fandy country, it is not very pro
bable that any fuch river or pool of water, could be
found. But the words which we render going into the
water, may be rendered going to it. So alfo coming
out of the water might have been rendered coining, or
returning, from it,
39. There is a remarkable various reading in this
verfe, countenanced by fome of the moft ancient ma-
nufcripts and quotations, viz. The spirit of the Lord
fell upon the eunuch, and the angel of God caught away
Philip. As the holy fpirit defcended upon Cornelius
and his friends without the impofition of the hands of
Peter, and no apoftle was prefent here, it is not impro
bable. but that this might have been the cafe with the
eunuch as a certification jto him of his being accepted
as a difciple of Chrift, and to ftrengdien his faiih in
his new profeffion. }
We have no inftance of any other miracle fimilar ,
to this in all the gofpel hiftory, viz. of a perfon being
removed from one place to another in a miraculous
manner ; but fuch an one occurs in the Old Teftament
with refpefi to Elijah.
40. He went along the fea coaft till he came to Ce-
farea, where he probably fettled ; as many years after
this, Paul found his daughters there.
Ch. IX. In a former chapter we had an account of
Saul of Tarfus, a young man zealous for the obfervance
of the law, and an aaive oppofer of chriftianity. He
was probably a perfon of fome rank and fortune. He
was evidently in high eftimation with the rulers of the
Jews, and had the confidence of the high priefts, and
other

Cn. IX. BOOK OF ACTS 59?
other chief magiftrates, in corrduaing the perfecution
againft the chriftians. It was at his feet that tbey who:
ftoned Stephen laid their cloaths; having probably been
appointed to fee the fentence of the court put in exe
cution. We now fee this very perfon, the moft unlikely.
that could have been imagined to become a convert to
chriftianity, not only being converted,,, but becoming a
moft zealous and aaive promoter of it. . No finale con
verfion could afford fo fair an argument for the truth
of the gofpel, becaufe nothing but the ftrongeft evi
dence, natural or fooernatural, could have overcome
fuch incredulity. And we fhall find the circumstances
of the conversion to be as remarkably in favour of the
reality of it, as the confideration of his previous cha
raaer and fituation.
1. So zealous was Saul in this bufinefs of perfecn-
tion that he needed po incitement. He himfelf, we fee,
fought the employment. He went to the high-prieft,
and defired of him authority to perfecute the chriftians,
not in Judea only, where the violence of the perfecu
tion had probably led a great part tofecrete themfelves,
and from which it had driven others, but in the neigh
bouring countries, where the Jews acknowledged the
authority of the Sanhedrim in matters relating to reli
gion, no lefs than thofe who refided in Jerufalem, In
Damafcus the Jews appear to have heen very numer
ous, and in great credit, as may be feen in jofephus the
hiftorian of thofe times-
2. He carried them bound to Jerufalem, becaufe he
could have no authority to punifh them in Damafcus,
O o 4 tho?

600 NOTES ON THE
tho' by the connivance of the Roman governor, it might
be done in Judea.
3. It is obfervahle that this fupernatUral appearance
was not in the night, when, by the help of a ftrong ima
gination, a perfon may fancy almoft any thing, but at
mid-day, as Paul himfelf obferves, and not when he was
alone, but in company, and in company of men like
himfelf, going on the fame bufinefs, no doubt encourag
ing one another, and therefore void of all apprehenfion
from the nature and confequences of what they were
about,- ffj
This light is elfewhere faid to exceed the brightness
of the sun, and indeed it muft have been fo if it was dif
tinguifhed at all ; becaufe it was at mid- day, when the
fun gives the greateft light, but this extraordinary
light muft have overpowered it.
5. Here ^we fee how much our Lord interefts him
felf for his difciples and followers. To perfecute them
is to perfecute him, a fentiment which wej'fee more
fully illuftrated in his own account of the proceed
ings of the great day of judgment.
The word we render pricks, fliould rather be goads,
alluding to a ftrong pointed rod with which thofe who
in the Eaftern countries hold the plough, prick the ox
en that draw it, againft which if the oxen kick, they only
hurt and wound themfelves. With an ox's goad of
this kind, and which are ftill ufed in the Eaft, Shamgar
fought and killed a great number of perfons, as we read
in the bookof Judge s.
7. Saul does not appear to have feen any thing be
fides the fupernatUral light, and all that his attendants heard

Ch. IX. BOOK OF ACTS.

€01

heard was the mere sound of a voice, but not the articu
late words, which Saul only diftinguifhed. As it does
not appear that Saul communicated this to his compa
nions, they were probably witneffes to the fupernatural
appearance only, without knowing the nature or the
confequences of it, and without being converted to
chriftianity, as Saul was. They were therefore the
moft unexceptionable witneffes of the fea, and to them,
with great propriety he afterwards appeals.
9. i. e. Till the third day.
1 4. All,, that call on thy name, fliould be rendered
all who call themselves by thy name, or who are thy dif
ciples. It was not the.n the praaice of any chriftians
to call upon, invoke, or pray to Chrift, but only to God
in the name of Chrift, or as chriftians.
1 7. This would be a great confirmation of the reality
of the appearance of Jefus to himfelf, for Saul does not
appear to have known any thitig of this Ananias, who
came to him of his own accord, after Saul had been ap
prized of his coming in a vifion.
As the holy fpirit was not communicated by the lay-
ingon of any hands except thofe of the apoftles, this
defcent of the fpirit upon Saul was of an extraordinary
kind, fimilar to that on the difciples at the firft, and on
Cornelius and his friends afterwards. It is remarkable
that Saul had no communication with any of the apof
tles, and received no inftruaion from them, but was
afterwards made an apoftle by Chrift himfelf, who by
appearing to him and converfing with him gave him the
moft fatisfeaory evidence of his refurreaion from the
dead, to be a witnefs to which was the chief qualifica tion

©o* NQTES ON THE
tion of an apoftle. For after enumerating feveral ap.
pearances of Jefos after his refurreaion, Paul fays in
his epiftle to the Corinthians, and last of all he appeared
to me as to one born out of due time, and he repeatedly
fays, that he received his gofpel not from men but from,
Christ himself.
20. This preaching of Paul was probably before he
had received any particular inftruaions from Chrift in
perfon, and therefore before he was properly an apos
tle. 21. We have had an account of the wonderful con
verfion of Saul of Tarfos, who from being a violent
perfecutor, became a zealous preacher of chriftianity,
and it was a converfion, as I have obferved, fo circum-
eumftanced, as to afford the ftrongeft evidence of the
truth of chriftianity ; for nothing but the folleft convic
tion of this could have induced fuch a perfon as Saul
was to change his purfuits, and his condua, as he evi
dently did. This was effeaed by the miraculous ap
pearance of Jefos himfelf at mid-day, as he was near
Damafcus, whither he was going to apprehend the
chriftians in that city, that he might carry them bound
to Jerufalem, the unbelieving Jews in that place con
curring with him in thofe meafures.
Upon his converfion, his being baptized by Ana
nias, and receiving the holy fpirit, Paul immediately
began to preach to the unbelieving Jews in Damafcus ;
proving to them that Jefus, whom he had lately per
fected, was the Chrift, or the Meffiah.
23. It is pretty evident from the whole hiftory of
Pau', and efpecially from the account which he gives of

Ch. IX. BOOK OF ACTS. 60S
of himfelf in his epiftle to the Galatians, that he did
not continue long at Damafcus after his converfion, but
went into the neighbouring country, which was part of
Arabia, of which, as well as of Damafcus itfelf, Aretas
was at that time king; and that he preached the gofc.
pel there, that is, to the Jews refiding there, threeyears.
As Paul die! this without having had any communicati
on with the apoftles, none of whom he had then fo
much as feen; and as the gofpel does not appear to
have been preached there before, it is probable that he
had then received his' inftruaions to preach'as an apos
tle, from Chrift himfelf in perfon, from whom he clear
ly intimates that he derived all his knowledge of the
gofpel. After this three years excurfion, he returned
again to Damafcus, and then it was that he was driven
out of the place by the perfecution of the Jews, as we
fliall presently find.
24. In 2. Cor. xi, 32. Paul fays, in Damafcus, the
governor, under Aretas the king, kept the city of the
Damafeenes with a garrifon, defirous to appiehend me.
This was probably done by the intereft of the Jews
with the governor. For at this time the king cannot be
fuppofed to have favoured them. It was the daughter
of this king Aretas that Herod of Galilee had divorced
when he took his brother Philip's wife ; and on this
account there had been a war feetween the two princes,
in which Herod had been defeated.
27. Barnabas had- probably had fome opportunity
(of which, however, we have no account) of knowing
more concerning Paul than other chriftians 'did. Some
fay that they had been brought up together und;r Ga
maliel,

604 NOTES ON THE
maliel. Cyprus, the country of Barnabas, was oppofite
to Tarfus, of which Paul was a native, and their ac
quaintance might have commenced in early life.
29. Thefe Grecians muft have been Jews ufing tbe
Greek tongue, or elfe profelytes ; for at that time the
gofpel had not been preached to the uncircumcifed
Gentiles. 31. This rest from persecution was probably owin'g
to the great apprehenfion the Jews were under from
ihe refentment of the emperor Caligula, who had infill
ed upon being worfhipped as a god through all the Ro
man empire ; an order which no nation but the Jews
made any difficulty of complying with. For as many
of them worfhipped dead men, and living animals, and
all of them fome natural object or other, to which they
fuppofed extraordinary powers were annexed, the idea
of worfhipping a living man, efpecially an emperor, a
being of fo great posver, and to whofe exaltation they
might think their immortal gods had contributed,
would not appear difficult. But the Jews, who were
rigoroufly and juftly attached to the worfhip of the one
living and true God, the maker of heaven and earth,
and who thought it their indifpenfable duty to abide by
the profeffion of their religion at all events, could not
be brought to comply with this impious order. Pro
voked by their oppofition, he fent an exprefs order to
have his ftalue fet up in the holy place in the temple at
Jerufalem. The confternation into which the whole
country was thrown on this occafion, which was fo
great as to make them. wholly negfea their agriculture,
and fecular bufinefs, moved the Roman 'governor to
companion.

Ch. X. BOOK OF ACTS. 605
companion. He therefore deferred the execution of
his order, and prefently after, this felf created deity,
but in fea one of the greateft brutes and tyrants that
ever lived, was put to death.
This rest of thc Christian Church, was therefore
probably about ten years after the death of Chrift.
34. Thefe circumftances of the rifing and taking, or
taking away, his bed, are fimilar to thofe which attend
ed on our Saviour's miracles.
36. Dorcas in Greek fignifies the feme with Tabitha
in Hebrew, viz. quick fighted.
40. Peter, no doubt, on both thefe occafions per
ceived himfelf to be moved by fome extraordinary im-
pulfe to perform thefe miracles ; and this was the
prayer of faith, to which he was thus prompted, and
to which our Lord promifed a certain and favourable
anfvvfir from God. It is evident that none of the apof
tles had the power of working miracles at their plea
fure, and we may infer, as I have fhewn from the hifto
ry of the refurreaion of Lazarus, that our Saviour him
felf always applied to God his Father, from whom he
derived his being, and all his powers, for his affiftance
in all his miraculous works ; and concerning all fuch
works, he exprefsly fays, that they were not his own,
but that they were done by his father who was in him,
and aaed by him.
Ch. X. We are now come to a new and capital sera
in the gofpel hiftory, viz. that of the preaching of it to
the uncircumcised Gentiles, about ten years after the
death of Chrift, in which time it had been preached to
the jews o;tiy, or to profelytes from heathenifm. There were-

60S NOTES ON THE
were many clear intimations in the ancient prophecies,
that the reign of the Meffiah, and the bleffings of his
kingdom, whatever they were, fhould be extended to
all nations, and our Lord himfelf had not only in his
parables, but in a mere direct manner, afferted the fame
thing, and in his laft commiffion to the apoftles he moft
exprefly commmanded them to preach the gospel to eve
ry creature. But, prejudiced as they v/ere in favour of
the privileges of the Jewifh nation, as the peculiar peo
ple of God, they might naturally enough underftand every
thing of this kind as intended for the Jews who were
difperfed in all nations; or, as what was to follow upon
the profelyting of all nations to the Jewifh religion, in
confequence of which they were to become circumcifed
and conform to all the burdenfome rites of the law of
Mofes. Confidering this deep rooted prejudice of the whole
Jewifli nation, chriftians as well as others, there was
great wifdom in the appointment that the gofpel fhould
be preached a fufficient time to the Jews only; that
their prejudices might not be too much fhocked, and
that they might have one pretence the lefs for rejeaing
hi But now, that the harveft as we may fay of the
Jews was in a great meafure over, and the whole nation
had had a fufficient trial, it pleafed God that his origi
nal intention with refpea to all his creatures of mankind,
fhould be accomplifhed, and the Gofpel be preached to
them all.
But frefh miracles were requifite to prepare the
minds of the apoftles themfelves for a thing fo unex
peaed by them, 1

Cii. X. BOOK OF ACTS. 6Q7
1. The Roman armies were divided into cohorts, or
bands confifting of about a thoufand men each, com
manded by a tribune, and thefe again into companies,
of an hundred men commanded by a centurion. This
band, or cohort, was probably that which was Rationed
at Cefarea for the guard of the governor's perfon who
refided there. This Cefarea was a town rebuilt, and
fo called, by Herod the great, in honour of Caefar, or the
Roman emperor.
¦ 2. Several Gentiles, efpecially thofe refiding in Ju
dea, having better opportunity of diftinguifhing the
religion of the Jews from that of other nations, had
their minds greatly impreffed in favour of it, and tho*
they did not chufe to be circumcifed, and thereby be
come profelytes to the Jewifh religion, yet became
worfhippers of the God of Ifrael, the only living and
true God, and by means of this firft great principle of
true religion, and meditating upon the books of fcrip-
ture, they became excellent charaaers. It was an eafy
and happy tranfition that one of this charaaer fhould
. be fixed upon to be the firft to whom the gofpel fliould
be preached. It would lefs fhockthe minds of the Jew
ifli chriftians. The charaaer of this Cornelius was,
fimilar to that of the centurion whofe fervant Jefos
healed at a diftance from his houfe, who is faid to have
loved the Jewifh nation, and to have built them a fyna
gogue. We fee here that Cornelius was not only a worfhip-
per of the true God himfelf, but alfo brought up his
family in that worfhip, as it becomes every pious and
virtuous pel fon to do. By

60S NOTES ON THE
By his prayers to God always, we may underftand
at ail the hours and feafons at which it was cuftomary
with the pious Jews to pray, viz. both at the time of
morning and evening facrifice,- and alfo at noon.
3. i. e. About our three o'clock in the afternoon-
4. This was not a fpeech addreffed to the angel, but
a prayer to God, whofe meffenger he concluded the
angel to be. For fuch appearances he muft have known
had not been uncommon.
It pleafed God not to enlighten the mind of this
Cornelias by his own immediate agency, or by this an
gel, or by the appearance ot Chrift to him, but by means
of common inllruaors. And in no cafe are we to look
for extraordinary information, when the common and
ordinary means are fofficient.
7. We fee that not only the immediate houfehold
of this Cornelius, but other perfons alfo who attended
Upon him, were worfhippers of the true God. In fuch
lie would naturally repofe the moft confidence ; andfoch
he would employ in matters of truft,
9. Joppa was diftant from Cefarea about thirty miles,
and we find thefe meffengers arrived there the fecond
day at noon, having probably fet out the evening be
fore. The houfes of the Jews, I have frequently obferved
had flat roofs, and this part of the houfe was often as
ufeful as any other. It was frequently ufed for the pur
pofe of devotion as a perfon would be leaft expofed to
obfervation there, and thence he could better direa his
views to the temple at Jerufalem to which all pious
Jews looked when the} prayed. 10. i. e. He

Cu. X. BOOK OF ACTS. 6ti9
l6. i.e. He became infenfible to all prefent objeas
as if he had been in a deep fleep, and Was Wholly intent
On what Was paffing in his own mind.
12. i. e. Both clean aiid unclean.
14. As Petfer ufes the word Lord in his addrefs to
the perfon who fpake to him, it is probable that he
knew it to be Jefos, who appeared to him, as he did
more than once to Paul ; and it is remarkable that, up
on feveral occafions, we find our Lord himfelf aairig
in perfon in what refpe&ed the progrefs of his gofpel.
In what manner he is employed now, that mira'culous
powers have ceafed, we are not informed; and it is,
no doubt, very proper that we fhould remain ignorant
of it. 15. i. e. Has declared to be clean, and was there-
fore now proper to be killed ahd eaten. It was by the
diftinclioft of meats into clean and unclean, and confi
ning the JeWs to the ufe of the former, that they Were
more efpecially feparated from- the reft of the world ;
and therefore a vifion of this kind, in which the diftinc
tion of meats was reprefented as abolifhed, was peculi
arly well calculated to prepare the mind of Peter to re
ceive the farther intimation, that the diftinaicn between
the Jews and Gentiles was abolifhed, that is, fo far thai
the gofpel was to be preached to both without diftinc
tion, and that, in believing and obeying it, both would
be equally accepted of God, and intitled to the happi
nefs of heaven. But that the Jews, tho' converted to
chriftianity, are to remain' a diftina people to tlie end
of the world, is moft fully intimated in the fcriptures ;
and it is highly probable that they will always remain
Vol. ill. P p a pe-

610 NOTES ON THE
a peculiar people, diftinguifhed by a peculiar mode of
worftiip. At leaft many things in the prophecy of Eze
kiel, evidently relate to times pofterior to their final
reftoration to their own country-
20. i- e. He made no diftinaion with refpea to the
perfons who were fent. For a rigid Jew would not
have gone with any Gentiles, fo as to converfe famili
arly with them, and be entertained by them.
23. This being a matter of confequence, it was very
prudent in Peter to provide proper witneffes of the
whole tranfaaion, for his juftification to his Jewifh
brethren, of which we fliall find he ftood in need.
We are now as I obferved before confidering a
new sera of the preaching of the gofpel, viz. to the
uncircumcifed Gentiles introduced by the miniftry of
the apoftle Peter, as was that of the firft preaching of
it to the Jews, after the defcent of the holy fpirit on
the day ol pentecoft. And thus perhaps, was fulfilled
whatever there was of pre-eminence given to Peter,
when our Lord faid to him that he would give him the
keys of the kingdom of heaven, and upon him, as a rock,
he would build his church, tho' in a fufficient proper fenfe,
this was true of all the apoftles ; and fimilar expreffions
are ufed with refpea to them all.
We have feen that, on account of this event being
unexpeaed even by the apoftles, peculiar miracles were
employed to prepare the way for it, viz. a fopernatural
vifion to Cornelius, to whom the gofpel was firft preach
ed; and another to Peter, and tho', in confequence of
this, he could not forbear to go on this errand, yet he
had the precaution to take with him feveral of the Jew ifh

Cir. X. BOOK OF ACTS.' €ii
ifh converts, to be witneffes of all that fliould pafs, and
to juftify him to his brethren afterwards,
24. Probably devout perfons like himfelf, that they
might have- the benefit of Peter's communications,
whatever they might be.
25. i. e. He fliewed him marks of the greateft revere
ence and refpea that were ufually paid by one man to
another in that country.
26. Peter could not but know that Cornelius confi
dered him as no other than a man, tho' highly diftin
guiftied by God ; but jhe admonifhed him that no man
is intitled to fuch extreme reverence from another man.
It would have been happy for mankind if they had con
fidered themfelves as more nearly equal to one another,
and if pride and arrogance on the one hand, and fervility
on the other, had not been carried to fo great extremes*
There has been much impiety in the titles given to
kings and great men<
28. This being known to be an eftablifhed cuftom
with the Jews, it was proper for Peter to give fome
reafon for his ready departure from it ; and this was
no lefs than a pofitive order from God, who had or'u
ginally made the diftinaion between the Jews and the
Gentiles. 29. Peter had been informed by the meffengers of
the reafon ofhis being fent for; but for the fake of
fo great a company, it was proper that Cornelius fliould
declare this himfelf before them all.
30. i, e. In the fourth day from this time. The
meffengers fet out the evening before, they arrived at
Joppa the fecond day, the third was perhaps wholly em-«
P p 2 ployed

6S2 NOTES ON THE
ployed. in the journey, the fourth day, at the ninth
hour, or otsr three o'dock in the afternon, was this in
terview. The diftance between Joppa and Cefarea
was between forty and fifty miles, and therefore too
kuc!i for one day's journey in that hot climate.
35.. i- e. He does not confine his favours to the
Jews, or thofe who conform in all things to the law of
Mofes, but refpeas pe-rfotis of every nation, on account
of thofe good works, for the fake of which he origin
ally diftinguifhed Abraham himfelf,
36. That gofpel of peace which was preached by
Jefus Chrift is not confined to the Jews ; the kingdom
of Chrifi, and the bleflings of it, extending to all man
kind. S7. As the gofpel had now been preached ten years,
and in She very city of Cefarea, where Cornelius refi
ded, by Philip, the nature of it could not be unknown
to any psrfoa then prefent ; -the -miracles of Chrift and
of the apoftles having been of the moft public nature."
But the Gentiles had confidered it as a thing that did
not concern them. '
38. You fee here how all the extraordinary power"
of- Chrift is afcribed to God, who was -with him, and
aded by him.
41. The proper office of an apoftle was to bear wit
nefs of the reforrcclion of Chrift, of which, as they had
knownhim the moft intimately before his death, they
were the moft competent judges. We fee here, as up
on other occafions, what ftrefs was laid upon Chrift's
eating with the apoftles after his refurreaion, as a proof
it was no apparition, but a real human body, having all
the natural funaions of other human bodies. I

ch. x. Hook bp :iktv& it*
f have en-d*e^v6ti^rl to flie# rffat, naif &ftM a^pddri
€d- pttbfitely to aft f$e people of Ae feW, antrj $£y n"s4#
been convermf fcyit, trfer gttfpe-1 hiftory wttftft! iKtffifevtf
been fo credible- at this drftahee-bf tShve: as- fc fiofr is.
The oppofition- nfcAdfe'ttrcft* gb%jf By^ifBe-|e#g antf ffie*
Romans of thata'ge"W£tsvne'eefl&ry'fc« 'its app-^iffg-fltitf
to be the work of matt, or'atty fhrng t& Mifcfr hotrwatf
contrivance orpo<#er"Md conm&u&fd"; aiftJiiGtliTng'Virt'
thc molt i .idifpufabfe- eVidferrce- ttmb&h'£/&iu4&ti&< way
through 'focft oppofttiVrti;
42. We fee here the gretrt ctftfe'cT oftffe gofpVF, «fi?cS
i's the difcovery of a life OV f?att?eflf retrftSatMn to*eoifte>
or the announcing ro US fhhV great eVdrffjtR^Cnrift &-&<
come again, to raife the dead and judge the worldj-Whc'a
he will give to every man arcordirfg't'a hfe -worfts; ifcow
hi this ail who call themfelves chriftian^-' agite, ttvte
WitHftanding their- violent oppo^A-ion1 to-oiie *ntoiie¥i- dii
account ofleffer thftngS. To this"- great o%$£&j t8ei*efer'ej
'which is Cdrrrrhorrrb aU chriftians^ let Us give the gre^tV
eft attention, and confider all other' articles ag- of felS
confequence, and only fubfervient- to- this-.
43. Whenever the remiffion of fin- is- mentib¥,ed sfi
the confequence of believing in Cttriff, it is to1 be tiWdkf-
Hfesd'oPfoeh a faith in Chrift, or belief 0^ chrift'ianit'r,
as- is follbwecPby its proper -efftflrs, tfe.'' repenttnace and
good works.
44: This defeent of the holy' fpirit upon tlie' ftft
fruits of the uncirCurticifiori wafe' fimilar tb"tnat on the
Jewifli converts on the day of Pente'Coft' ; being an im-
mediate operation of God, and not in the tifoasf Way
ef conferring the gifts of the fpirit, viz*, by laying- on of
the hands of the apoftles. This was the moft fatiifac-
P p 3 tory

614 NOTES ON THE
tory proof" of the whole work being ot God ; and with
this view the hiftory is recited by Peter, in his juftifi-i
cation of himfelf to his brethren at Jerufalem.
This defcent of the fpirit on the Gentiles, notwith
ftanding all the precedihg extraordinary circumftances,
We fee greatly aftonifhed the Jewifh converts who ac
companied Peter. They fprobably expeaed that cir-
cumcifion, and every thing attending a profelytifm tp
the Jewifh religion, fliould have preceded this divine
token of the title of thefe Gentiles to the benefits of
chriftianity. And notwithftanding this miraculous ap
pearance, we find that the Jewifh converts were with
great difficulty reconciled to this difpenfation of the
gofpel- 47. It is evident from this part of the hiftory, that
baptism by the spirit, is not all that is meant by baptism
in the New Teftament. For here, tho' the defcent of
the fpirit, or fpiritual baptifm, had preceded, yet the
apoftle Peter only alleges this as a reafon for baptizing *
with water afterwards.
48. We have here another inftance of baptizing in
the name of Jefus only } and not in the form of words
which fome fuppofed to be prefcribed by our Lord, in
the name of the Father, the Son, and the Holy Ghost,
which particular words, as I have obferved before, had
better be avoided in the adminiftration of this rite, and
pther words, if any be thought neceffary, expreffive of
the fame meaning, be employed, if, for no other rea
fon, not to encourage foperftition ; fince many, no
doubt, imagine, that fome peculiar virtue, or charm,
accompanies thefe words when [pronounced by a perfon, duly

Ch. XI. BOOK OF ACTS; 615
duly qualified. On this account they have been an
nexed to all the popifii sacraments, and to exorcifnaa of
all kinds. Ch. XI. We are now come to the openingof a great
controverfy, with which the minds of chriftians were
much agitated in the whole of the apoftolic age, vis.
about the admiffion of the uncircumcifed Gentiles into
the chriftian church, and to which a very great part of
the epiftles of Paul refer. Every precaution feems io
have been taken by divine wifdom to make this mea
fure, to which the natural prejudices 01 the Jews made
them fo extremely averfe, as eafy to them as poffible,
and efpecially to make the part which the apoftle Peter
had to aa in it, the moft unexceptionable. He had been
diredted by a fupernatural vifion to do every thing that
he did in this affair, and upon his preaching to Corne
lius (who on account of his excellent charaaer, was as
proper a perfon as could have been chofen for the firft
fruits of the Gentile church) the holy fpirit had def-
cended upon him and his believing friends, without
any interference of Peter in the bufinefs ; fo that, as
he obferved, it was impoffible to refufe to baptize! with
water, as a token of their being chriftian converts, thofe
whom God had previoufly honoured with that feal of
his approbation which had ufually followed baptifm.
Let us however fee in what manner the news of this
tranfaaion was received at Jerufalem.
2. Tho' the ufual place of Peter's abode was Joppa,
yet on this great event he had probab'.y gone ofhis own
accord to Jerufalem, to give the moft fatisfeaory ac
count of the whole bufinefs. Pp4 It

616 NOTES ON THE
It is plain from the whole hiftory that neither Peter
in particular, nor the apoftles in general, were confi*
dered as infallible by the body of chriftians in thofe
days. Otherwife they would not have thought of ar
raigning his condua, as we find they did.
3. They do not immediately accufe Peter of bap
tizing Cornelius and his friends, but only of famiharly
converfing and eating with them, contrary to the re
ceived cuftoms of ftria Jews. But it does not by any
means appear that, though in company with Gentiles,.
Peter eat of any thing that was forbidden to a Jew, fo
as to tranfgrefs the law of Mofes. Had he done any
thing of this kind, it could not fail to have been no
ticed, and to have excited the greateft alarm.
6. None of thefe beafts were fuch as a Jew would
deem clean or proper for food; for otherwife he might
have feleaed that, and omitted the reft.
12. i. e. Making no diftir.aion of perfons, circum-
cifed or uncircumcifed.
15. i. e. Without any defire or interference cf mine.
18. He preached that gofpel which promifes the for
givenefs of fins upon repentance, the Jews believing that
all the bleffings of a future life, if not the privilege of a
refurreaion, were referved for the Jevys only;
19. This was the country north of .Judea. Anti
och was the metropolis of Syria, and next to Rome and
Alexandria was the moft confiderable city at that time
in the Roman empire, and like other great cities, it
abounded with Jews.
20. i. e. Uncircumcifed Greeks, or Gentiles. 22 Bar-

Cn. XI. BOOK OF ACTS. giy
22. Barnabas being a native of Cyprus, which was
not far from Antioch, and being probably a perfon of
confiderable property, was known to many perfoos
there, and refpeaed by them, and therefore was the
more proper to be fent thither.
25. After Paul had preached the gofpel in Arabia
and Damafcus, and had been a fhort time at Jerufalem,
he informs us (Gal. iii, 21.) that he went to the regions
of Syria and Cilicia, and he had probably refided chief
ly at Tarfos, the place of his nativity, preaching the
gofpel there.
26. Barnabas, knowing the zeal and ability of Paul,
wifhed to have fuch an affociate.
We are not told whether the term christian was giv
en to the difciples of Chrift by other perfons, or affom.-
ed by themfelves, but the former is the more probable
of the two, both from the nature of the thing, and the
form of the expreffion that is here ufed. Before this
time the chriftian converts had generally been called
Nazarenes, and by this appellation the Jewifli converts
were always diftinguifhed. But this was a term that
could not with fo much propriety be applied to Gen
tiles ; and on this account, perhaps, their heathen neigh
bours adopted the more comprehenfive term of chrifti
an, and it might eafily occur to them, as proper to dif
tinguifh the difciples of Chrift, as the difciples cf hea
then philofophers, fuch as Plato and Ariftode, had al
ways been diftinguifhed in a fimilar manner, that is.
from the name of the founder of the fea, the former
having been called llatonifts, and the latter Ariliote-
lians. It

618 NOTES ON THE
It would perhaps have been happy if all chriftians
had contented themfelves with this fimple appellation,
expreffive of their difciplefliip to Chrift. But as they
fubdivided in their opinions, other names became ne
ceffary to diftinguifh them from one another ; nor is
there much inconvenience in this, provided we remem
ber that all other denominations, fuch as thofe of Luthe
rans', Calvinifts, Socinians, &c. are only fubdivifions
of chriftians, and that we do not deny to each other
their right to that general and comprehenfive appella
tion. 28- There were feveral deaths or famines in the
reign of Claudius» Thi6 was probably the fecend year
ofhis reign, or the fortieth of the chriftian sera when
Jofephus informs us that the queen of Adiabene and
her fon Izates, converts to the Jewifli religion, fent
large fopplies of corn to Jerufalem from Egypt and Cy
prus, which fliews that this famine was not univerfal.
So by this means the chriftian church at Antioch and
its neighbourhood had a fine opportunity of relieving
the wants of their brethren at Jerufalem, and this labour
of love would tend greatly to reconcile the minds of the
Jewifh converts to their new brethren of the uncircum-
eifion; It appears alfo to have been cuftomary with the
richer Jews in the provinces to fend contributions to the
poorer Jews in Judea.
Ch. XII. Weare now come to the end of that
period of reft from the perfecution of the Jews, during
the reign of the emperor Caligula, a monfter of cruelty
and extravagance, who had taken into his head to be
worfliipped as a HfOC- :w his lifetime, and who had pre
pared

Ch. XII. BOOK OF ACTS. 61S
pared a golden ftatue of himfelf which he was refolved
to have placed in the temple of Jerufalem. After his
death a. d. 41, the Jews being no'longer apprehenfive
pn their own account, refumed their perfecution of the
chriftians. 1. This Herod isufually called Herod Agrippa. He
was the grandfon of Herod the Great by Ariftobulus,
and being educated at Rome, he had acquired an extra
vagant turn, in confequence of which he was fo reduced,
thathe was in a great meafure dependant on his uncle
Herod of Galilee, and Herodias his wife, who was his
own fifter, tho' it was thought they did not affift him fo
liberally as they ought to have done. On the death of
his uncle Philip, the emperor Caligula, to whom he had
been much attached, gave him his dominions, with the
title of king, fo that he now ranked above his uncle, on
whom he had been dependent. Ihis circumftance ex
citing the envy of his fifter Herodias, fhe perfuaded her
hufband to go to Rome, to folicit the feme title, and al
fo an augmentation of his territories. But Agrippa
fent at the fame time to accufe him of defigns againft
the empires and being believed, both Herod and his
wife were baniflied into Gaul, where they ended their
days ; and this Agrippa obtained the grant of all his do
minions. Such was the end of that Herod who put
John the Baptift to death. Still however Agrippa had
nothing to do with Judea properly fo called. But on
the acceffion of Claudius, which being then at Rome, he
had greatly promoted, he was inverted with the king
doms of Judea and Samaria, fo that he had now the
fame

G20 NOTES ON THE
Fame extent of territory with his grandfathei Herod
the great, and in the fecond year of Claudius A, if. 43,
he arrived in his dominions, and being wilting to o-
Iilige his new fobjeas, he proceeded agamff- the apoftles
in the manner that we fliall now find.
2. This is that James who, together with his- bro-
ther John, the fons of Zebedee,and Peter, ft Sd been par
ticularly diftinguifhed by Jefus. Thefe two brothers
liad prefurned fo much on the favour of their mafter,
that by means of their mother they had petitioned fratf
the chief places in his kingdom. In reply he had affeed
them whether they were able to dr'rtik the eup which) he
Ihould drink of, that is go through the fame difficult
fcenes that lay before him ; and when that they replied
that, they could, he faid that they fliould indeed drinM
ofhis cup, but that the advancement for which they pe
titioned was not at hrs drfpofai, but at that of his- hea*-
verity Father. We now find one of them drinking of
his cup, by dying a violent death, the- firft of all the a-
poftlrs, fourteen years after the death of Jefos.
4. He had fixteen guards appointed him, two of
whom were -aiw-ays chained to him, one to each band,
while two-others kept the door. Each of fhe fets of
ffear did this duty i& their turns. Being fo many,
there was no probability of bribing them.
lOi This iron gate, was probably a gate plated with
norr, as is ftill very common in prilons.
This deliverance was more resT.aikaLIe in its circum*
fferaecs than that of the fame. apoille and John prefentiy
after the effufion of the fpirit on the day of, pentecoft,
tike that, this muft have made a £reat impreffion On
thole

Ch. XII. BOOK OF ACTS. 6*1
thofe who were acquainted with it. But by this time
the minds of the Jews in general were become callous
to the mpft fatisfaa«ry evidence.
12. This Mark was probably the evangelift, the par
ticular companion of Peter, and who is faid to have
written his gofpel by his inftruaions.
13. They were unwilling to admit ftrangers, and
were obliged to affemble with great privacy for fear of
their enemies,
15. Perhaps they might think it to be a meffenger
from him, for fo it might be rendered, fuppofing that
Hie could not diftinguifh whether the name was pro-
nounced by himfelf or another. Or they might think
an angel was fent to them on his account, and there
fore might be called his angel. That each perfon had
a particular guardian angel, is not known to have been
the opinio nof the Jews.
17. This was perhaps left their noify exultation
fliould ahrm their enemies, and bring them into frefh
danger. Tho* he had been twice dehvered by mira
cles, he was not to tempt providence by rafbly expofing
himfelf. 18. Perhaps the foldiers who had the cuftody might
have been a'Jeep, and not have perceived that he was,
gone till the morning.
19. He took it for granted that it muft have been by
their connivance.
20. Galilee was remarkably fruitful in corn, and
Tyre and Sidon, being maritime cities, depended upon
it for a fupply of provifions. 21. This

622 NOTES ON THE
21. This was in honour, as Jofephus fays, Of Csrf-
fai-'s birth day.
22. Jofephus gives the fame account of this fpeech,
adding that Herod was cloathed in a garment on which
was much gold, and that the fun fliining upon him, he
made a very refplendent appearance.
23. Jofephus feys that he was feized with a diforder
of his bowels, in which probably the worms firft bred.
It is remarkable that his grandfather died of the fame
tormenting and loathfome difeafe, as alfo fome other*
perfons who had diftinguifhed themfelves the moft by
their perfecution of the chriftians. It is not, however,
in this life that we are to expea proper retribution, and
therefore we fhould be exceedingly cautious how we
infer any thing concerning the charaaers of men, and!
the judgments of God concerning them, from anything
that befals them in this world ; tho' every thing in it
be ordered by the wife providence of God, and there
fore we are to confider the hand of God in all events.
24. Perhaps the deliverance of Peter, and the death
of Herod, had been a means of putting a ftop to this
perfecution, which does not feem to have been of great
extent or continuance. Herod died probably in the fe
cond year of his reign, and the firft after his arrival in
his dominions. He left a fon of the name of Agrippa,
then feventeen years old, before whom Paul pleaded,
and who was by him almoft perfuaded to be a chriftian;
but for the prefent his dominions were reduced to a
Roman province. He alfo left two daughters, both
mentioned in this book of Aas ; one Berenice, marri- ed

Ch. XIII. BOOK OF ACTS 623
ed to Herod king of Chalcis, his own brother, and
DrufiUa, afterwards married to the Roman governor
Felix. 25. They had been to carry alms from the chrifti
ans in the neighbourhood of Antioch, in confequence
of the famine which had been foretold by Agabus.
Ch, XIII. From this time the author of this book
the aas of the apoftles, confines himfelf to the labours
of the apoftle Paul, whofe companion he frequently was ;
and we fliall row have an account ofhis firft remarka
ble journey for the purpofe of preaching the gofpel to
the Gentiles, which was probably a. d. 44 or 45. We
cannot doubt but before this time he muft have been
fully inftruaed by Jefos himfelf for this important
work, and as he informs us 2. Cor. xii, 1. he had a re
markable vifion as he was praying in the temple, four
teen years before that epiftle was written viz: about
A. d. 58, which coincides pretty nearly with the time
of his being fent from Jerufalem to Antioch, or this
year A. o, 44. It is poffible that fome part of thofe
fupernatural c ommunications were made to him at that
time. But to have been folly inftruaed in the gofpel,
o rder to his receiving his commiffion as an apostle,
more time, and a more convenient place, were evidently
requifiie and thefe inftruaions were probably given
him foon after his converfion. Before this time he had
received the right hand of fellowfliip from the apoftles
at Jerufalem, as he informs us Gal. ii, 9, and at that
time it was agreed among them, according to his in
ftruaions from Chrift, that he and Barnabas fliould go
to tlie Gentiles, while they would in a great meafure confine

&?4 NOTES ON THE
confine themfelves to the Jews, or profelytes ; and we
fhall fee in the courfe of this hiftory how able and intre
pid a preacher he was.
Whether Barnabas was properly an apostle or not,
has been doubted. He is once called fo, and his heing
joined in this commiffion with Paul, and his being at
tended as be was by an inferior minifter, gives fome
countenance to the fuppofition. But the term apostle
is fometimes ufed in a more reftrained fenfe, as a perfon
bearing any particular commiffion, fuch as Barnabas,
had done from the chriftian church and the apoftles' at
Jerufalem. On this expedition Paul and Barnabas were attend
ed by John, who was lifter's fon to Barnabas, the fame
probably with the evangelift Mark, who was afterwards
more particularly attached to Peter, and who is thought
to have received his inftruaions from him in writing
his gofpel.
We fee among thefe prophets a teacher of chrifti-
arsity, one who had been brought up with Herod of Ga
lilee, fo that tho' not many perfons of diftinaion em
braced chriftianity in thofe early times, some did, which
fliews that the greateft temptations in this world, pow«
erfol as their influence is on the minds of men, will
neverthelefs give way to the force of conviaion in can
did and upright minds. In general the converts to
chriftianity in the early ages confifted of perfons who
were neither of the higheft nor the lowed ranks of life,
hut as Origen informs us, of thofe ef the middle ranks,
where we generally find bath tlie beft difpofitions, and tlie

Ch. XIII. BOOK OF ACTS. 625,
the moft leifure for enquiry. We frequently indeed,
find mention of slaves who were chriftians, Brit many
llaves in thofe times were perfons of education, and
were entrufted with the management of their matter's
laffairs ; and very deferyedly ipoffeffed their confidence;
In thofe times it was the lot of many worthy and able
perfons to be reduced to flavery, and it was not always
a difagreable fituation. In many refpeas ialfo, they
iaaed, as well as thought, for themfelves.
2. In what manner this information from God was
given, does not appear. It was probably by fome of
.thofe who are here called prophets ; but from the form
of the expreffion it does not appear to have been given
to Paul or Barnabas themfelves, tho' as we have feen,
they had a general previous knowledge of their defti*
nation. 3. By the laying on of the hands it is evident that
no particular powers were communicated to thefe apof
tles. They were fully qualified for their work before.
It was only the cuftomary form in which perfons were
recommended to the bleffing of God by prayer. Thus
we find Jacob put his hands upon the heads of the two
fons of Jofeph, when he prayed for them on his death
bed. 4. Selucia was a city fituated on thefame river with
Antioch, at the diftance of twelve miles from it, and
nearer to the fea. Ihe ifland of Cyprus is direaiy op
pofite to that part of ,the coaft ; and befog the native
country of Barnabas, it was perhaps on this account
firft vifitedby them in this progrefs. Befides, this ifland
abounded with Jews.
Vol. III. Q 9 Salamia

626 NOTES OlSi THE
5. Salamis is a city in Cyprus direaiy oppofite to the
place from which they had failed.
Tho' their commiffion was to preach the gofpel in-
diferiminately to all perfons, they prudently began in
the Jewifh fynagogues, and probably never preached
anywhere elfe in public, till they were refufed admit-'
tance into thofe places.
6. This Barjefos, or Elymas, as he is afterwards
called, was probably a perfon of the fame profeffion and
charaaer with Simon Magus. For the word that is
here render Sorcerer, means only one of the Magians,
or perfons who applied to the ftudy of wifdom or philo
fophy, fuch as thofe wise men who are faid to have vi-
fited Chrift in his infancy. Many of thefe, being Jews,
were ftrongly infeaed with the general prejudices of
their nation againft the chriftian name. Ihis Elymas
being a man of feience in thofe days, it is no wonder
that we find him with the proconful, or the chief
Roman governor in the ifland, and that he fhould endea
vour to prepoffefs him againft chriftianity. The gover
nor being however a candid and upright man, defirous
of all kinds of knowledge, he was willing to hear Paul
and Barnabas himfelf; having probably heard of their
preaching in the country. For Paphos, where the go
vernor refided, is in a part of the ifland direaiy oppofite
to Salamis, where they had landed ; and they had pro
bably proceeded leifurely through the whole extent of
the ifland in their way to Paphos, and made many con
verts. 9. Paul no doubt found himfelf fopernaturally di
reaed to fpeak in this manner, as Peter was in the cafe of

Cn. XIII. BOOK OF ACTS. 621!
of Ananias and Sapphira. His example therefore,
will by no means authorize any perfon to adopt fimilar
language at this day, fo as to denounce the judgments
of God upon thofe whom they apprehend to oppofe the
truth. Let them firft give the fame evidence of their
fpeaking by divine impulfe, that is, the evidence of
miracles. 12. So remarkable a miracle, wrought in his own
prefence, by which a violent oppofer [of the gofpel
was fo effeaually checked and confounded, could not
but make a great impreffion on the mind of a perfon
even worfe difpofed than that of this Roman governor.-
What effea this converfion of the governor had on the
inhabitants of the ifland we are not told, but, no doubt,
it muft have been great.
You will pleafe to obferve that upon this occafion the
Roman governor applied to Paul and Barnabas, and
not they to him. They avoided all appearance of feek
ing the countenance and fupport of civil power, know
ing that their religion ftood in no need of fuch aid to
its foccefsf ul progrefs. On the contrary, in the corrupt
ages of the church, you will find it was always the cuf
tom to endeavour to bring over kings and princes to the
chriftian faith in the firft place, and then, by the influ
ence of the chiefs, the common people adopted it of
courfe. But thofe princes had generally political rea
fons for profeffing chriftianity, and therefore their con
verfion is no argument in favour of the proper evidence
of chriftianity in after times. What caufe of triumph
would it have been to unbelievers of the prefent age,
if the Jewifh high priefts, and the Roman governors,
Q q 2 had

^2B NOTES ON THE
. had beeh converted in the firft inft an cfe, and the body
of the fewifh nation and of the Roman empire had
been brought over to the fame profeffion afterwards. In
what light would the tranfaaion have been regarded at
this day ? Let this he confidered by thofe who objea
totheevidenceof chriftianity on account of the fjewifh
rulers, the Roman governors, and other perfons of pow
er and influence, not having been converted in the firft
inftance. We are now -aiicorhpanyirig -Paul 'and Barnabas in
their firft p'rogrefs, 'which began from Antioch, to
preach the gofpel, and efpecially to the Gefttife-s, tho'
we fliall '-find that whenever they came, 'they; preached
in the firft place to the Jews only, that 'they might have
no reafonable caufe of complaint that they were /fefpif-
ed or overlooked, or even that a due preference was
not given to them. From Antioch they firft went to
Cyprus, the country of Barnabas, where their miniftry
•was'honoured by the converfion of Sergius Paulus, the
gdverrior of the ifland, and where Elymas the magian,
who oppofed them, was miraculoufly ftruck blind.
With refpea to this miracle,-! fliould have obferv
ed to you, that the blindnefs was not to be perpetual,
but only for a time. Thou shalt be blind, fays Paul to
'¦-him, not seeing the sun for a season. The prediaion,
therefore, was two fold, no doubt to make it more evi
dent, that the hand of G°d was in it. Had this Elymas
been onlyfeized with blindnefs, and ever after continu
ed blind, it might baye been fuppofed to have happened
from various natural caufes, tho' ftill it would have
-been- remarkable^ that it ihould have taken place at this
^particular

Ch. XIIT. BOOK OF ACTS. m9
particular critical time, and immediately upon Paul's
pronouncing that it fliould be fo. But that he fhould
recover his fight afterwards, according to a prediafon
delivered before be was feized with blindnefs at all,
would leave no room to doubt of the hand of God be
ing in it.
Thus were thefe apostles, as in one fenfe we may
call Barnabas as well as Paul, diftinguifhed in the out.
fet of their progrefs, which could not fail greatly to
encourage them ; and the news of it going before them
wh ere ve* they went, wouldfecure them a more fevour-
able reception in other places.
1 3; Psmphilia was amarnhne province of Afia Mi
nor, north- weft of Paphos in Cyprus.
It is evident from the fubfequent hiftory, that John,
or Mark, left thefe miffionaries on account of the oruf-
peet there was. of the great difficulty or oppofition they
expeaed to meet with in this progrefs ; and on this
account- Paul would not admit him to accompany hirn
a fecond time.
14, Pifidia is an inland province of Afia Minor,
north of Pamphilia.
This Antioch was a much lefs confiderable city
than the metropolis of Syria of the fame name.
15. The great purpofe for which the fynagogues
were ereaed among the Jews, which does not appear
to have been in ufe till after the return from the Baby.
lonifli captivity, wa6 the reading of the fcriptures ; and
this was probably the principal means of preferving that
people from falling into idolatry^ and of producing that
inviolable attachment to their law and their religion,
Q, q 3 by

630 NOTES ON THE
by which they were for ever after, and are to) this day
diftinguifhed. The chriftians, in imitation of the Jews,
read both the books of the New as well as thofe of the
Old Testament, in their places of worfhip ; and after
the reading of the fcriptures, any perfon prefent might,
with the leave of the ruler of the fynagogue among the
Jews, or the bifhop or elders among the chriftians, ex
plain it, in a difcourfe to the people ; after which the
chriftians always proceeded to prayer, and the admi-
niftration of the Lord's fupper. Originally preaching
was nothing more than this occafional expounding of
the fcriptures, which were read in courfe.
Thefe two ftrangers being invited to fpeak, Paul
takes the opportunity to lead the attention of his Jewifh
audience to the promifes of God to the people of Ifrael
by David, fhewing them that ihey were fulfilled in
Chrift, to whom likewife John the Baptift, who was
always popular among the Jews, gave witnefe. He alfo
fhews that feveral things in the ancient prophets were
accomplifhed in Chrift.
20. Ifweaddthe time of all the Judges together,
we fliall find they make this number of four hundred
and fifty years ; but fome of thefe Judges muft have
been contemporary with others. For the whole period of
the Ifraelites being governed by Judges, was by no
means of that length. Paul might mean the whole pe
riod from the birth of Ifeac, in which the promifes of
God to Abraham began to be fulfilled, till the time of
the prophet Samuel.
21. This muft include part of the adminiftration of
Samuel. 25 He

Ch. XIII. BOOK OF ACTS. 631
25. He dwells more particularly on the teftimony
of John, becaufe it would not be lightly difregarded
by Jews, among whom he appears to have been very
popular. 26. With great prudence the apoftle fays nothing
to them at prefent of his commiffion to preach to the
Gentiles. 27. It is remarkable alfo, how he indireaiy apolo-
gifes for the condua of the Jewifh rulers, not to exaf-
perate thefe Jews unneceffarily.
30. It is impoffible not to obferve how, upon all oc
cafions, the apoftle reprefents Chrift as a perfon who
fpake and aaed by a commiffion from God, whofe pow
er it was that appeared in all his miracles, and in his
refurreaion. Had he been Ged himfelf, or a great fu-
per-angelic fpirit, the maker of the world, who could
not have been affeaed by the death of his body, there
would have been no particular occafion fer the interpo.
fition of God to raife him from the dead. He might
have raifed himfelf by his own proper power. For if,
as is fuppofed, he had made himfelf that body, he
might have brought it to life again. But we fee it
was neceffary that God fliould raife him from the
dead. 33. This fecond pfalm is often quoted in the New
Teftament as referring to the Meffiah, and this appears
to have been the opinion of the Jews of that age.
34. In this he alludes to Ifaiah lv. 3.
35. This other pfalm is ps. xvi, 10.
36. To see corruption, is to die, which is probably
all that David meant when he ufed the expreffion. But
Qq4 it

632 NOTES ON THE
it was more literally fulfilled in Chrift, who, tho' he did
die, was not fo long in the grave as to fee corruption.
But we are to judge for ourfelves as to the right ap
plication of paffages inthe Old Teftament to Chrift
and the times of the gofpel, as well as the apoftles, who
would naturally make the moft of thefe references,
and in their circumftances would probably imagine that
there were more of them than there really were.
39. You will pleafe to obferve that Chrift is not here
faid to have purchafed by his death and fufferings the
forgivenefs of our fins, but fimply, that God had autho
rised him, as he had done other prophets before him,
to affure men of pardon of their fins upon repentance ;
and that this commiffion rerpeaed all fins without ex
ception, and was not confined to thofe for which pro
vifion was made in the ceremonial law of Mofes. At
this time the Jews laid a moft unreafonable ftrefs on
the laws of Mofes, as if the favour of God neceffarily
accompanied the obfervance of them ; forgetting that
the declaration of the mercy of God to penitents was
prior to the law of Mofes, and independent of it, as
Paul in his epiftles frequently urges.
41. 1 his was a very awful warning of the judgments Of
God which would follow the rejeaion of the gofpel by
the Jews. The paffages the apoftle quotes to them are
to be found Ifaiah xxviii, 14, and Habak. i. 5.
¦ 42. Thefe Gentiles probably attended out of curio
fity on this occafion, or being devout perfons, like Cor.
nelius, might have been in the habit of doing it. Alfo,
they might have had fome intimation that this preach
ing of Paul and Barnabas did not relate to the Jews only

Ch. XIII. BOOK OF ACTS 63*
only, but that the Gentiles were interefted in it. For
it was fome years after the converfion of Cornelius i
and the news of the preaching of the gofpel to the Gen
tiles at Antioch in Syria, could not but have reached
to the neighbouring citie3, as this of Antioch in Pi-
fidia. Befides, the converfion of Sergius Paulus, the
Roman governor of Cyprus, was a more recent tranf
aaion, and probably known to them.
43. i. e. Adhered to the profeffion which they had
made of being chriftians.
45. The Jews, proud of their privilege of being'the
peculiar people of God, could not bear to fee the Gen
tiles fo particularly noticed by the preachers of the
gofpel. And if even the chriftian Jews bore this fo ill,
as we have feen, it can be. no wonder that it fliould fo
highly offend thofe who were, not yet converted to
chriftianity. By the crouds of Gentiles drawn together
by "thefe chriftians, when they had been able to make
but little impreffion upon them, in favour of the inftitu
tions of Mofes, fo as to make profelytes of theni, their
envy and indignation would be raifed to a ftill higher
pitch. It would naturally make them more inveterate
againft the gofpel, and on this account the apoftles,
with great prudence, had always preached to the Jews
in the firft place wherever they went. For after preach
ing openly to the Gentiles in any place, there was but
little profpea of gaining any more Jews:
46. They waxed bold in proportion to the oppofition
they met with, which required greater exertion on their
part. They

6S4 NOTES ON THE
They were unworthy, that is they fliewed by their
condua that they did not deferve the favours that wei e
offered them.
47. So plain are many of the prophecies concerning
the benefits of the Meffiah's kingdom extending to the
Gentiles, and of their not being confined to the Jews on
ly, that We are apt to wonder how they fhould have been
overlooked, or mifonderilood. But the jews had always
interpreted them of the fobjeaion of the Gentile world
to the dominion of the Meffiah ; and when that idea
was given up by the chriftian Jews, they ftill fuppofed
that the Gentiles muft become profelytes to Judaifm
before they could be entitled to the bleffings of chrif-
¦ tianity. 48. By ordained to eternal life, we are to underftand
thofe who were difpofed to receive the gofpel,-and thofe
who had no invincible prejudice againft it. For by eternal
life.we are to underftand the gofpel, which is the means
of bringing men to eternal life. That by any arbitrary
decree of God, independent of the gqod difpofitions
and good works of men, fome fhould be predeftinated
to eternal life, while others are doomed to eternal dam
nation, is a doarine far from being favoured by the
fcriptures, and is fo contrary to all idea of equity in the
divine government, that it muft be rejeaed at any rate.
No religion can be true, and come from Gpd, that isfo
unfavourable to virtue and goodnefs among men. The
Scriptures, as well as reafon, and the light of nature,
uniformly fpeak a very different language. The earn
eft expoftuiations of the Almighty with finners fuffici ently

Ch. XIII. BOOK OF ACTS. Q25
ently prove that they are naturally capable of hav.
ing fome real effea upon thofe to whom they are
addreffed. Indeed, without this, the condua of God
towards men would be a moft abfurd and cruel tan
talizing of them, holding out to them, and earneftly
intreating their acceptance of, what they had no power
of receiving. If perfons be abfoiuteiy dead, and mo-
tionlefs, who would think of urging them to rife and ex.
ert themfelves ? And yet this is literally the eaft; ac
cording to the reprcfentations that feme make of reli-
gion- 50. Thefe were probably their own profelytes foch
as our Saviour feys were tenfold more the children of hell
than themselves, or thofe who, like Cornelius, had been
brought to the belief of the one true God, and there
fore were well difpofed towards the Jews, and adopted
their prejudices againft the chriftians.
They raifed this perfecution by the intereft they had
with the magiftrates cf the place. All the perfecutions
the chriftians met with, then and long afterwards, arofe
from the Jews only. 1 he Roman government had not
then taken any umbrage at them.
51. This was to exprefs their own innocence and that
the Jews themfelves were the caufe of all the evils that
would follow the rejeaion of the gofpel. This conduct.
of theirs was agreable to our Saviour's particular in
ftruaions. Iconium is a town in Lycaonia, to the north of An
tioch in Pifidia, and in the very centre of Afia Minor.
52. To be filled with the holy spirit means their par
taking of the miraculous gifts of the fpirit, or fome fo-
pernatural

€35 NOTES ON THE
peraatural powers, efpecially that of fpeaking unknown
tongues^ which fliewed' that the power of Godf accom
panied the preaching of the gofpel in that early age»
When by this means the truth and divinity of the goft
pel was fufficiently authenticated, thofe fuperoafeural
gifts were properly withdrawn. We are now left to
Slie natural influence of that doarine which- we have
fafficient reafon to think was then preached w-ith f®
snuch power. We ought, therefore, to give the greater
attention- to it ; and utterly inexeufable fliall we be, if
we do not, in a cafe fo interefting to us all. For what
are all the concerns of this life, which is fo tranfiiory,
to thofe of another, whiehhas no ending ?
Ch. XIV- We are ftill attending to the progcefe
made by Paul and Barnabas to preach tlie gofpel to the
wfoiatrous Gentiles, which was probably begun a. i>. 45,,
asd ended A. 0. 47, or the beginning of 48. Their foe-
ce£s we have feen to have been confiderable, notwiths
tanding the moft determined oppofition from the moft
nnfoelievi»g Jews, and thofe of the Gentiles with whom
they had influence, and we fhall fee much of ihe fame
fpirit in what is now before us.
J. Thefe were probably profelytes, who attended
the jewifh fynagogues.
2. Of the inluence the Jews had over the profelytes
we have bad feveral examples. They were frequently
more bigotted, and more violent, than the Jews them
felves. 5. They ftoned them as blafphemers. The intereft
ef the Jews, in many places, was fo great, that they
were permitted to execute their own laws*
$.We

Ch. XIV. BOOK OF ACTS.
8. We have before had feveral inftances of beggars
labouring -under incurable diforders, being made tbe
fubjeas of miracles, as, from the nature of the thing,
no miracles coaldbe more unexceptionable, their per
fons, and their cafes, being known to almoft every
"body. '9- It cannot fee fuppdfed that any faith in this lame
'taan was neceffary to his cure ; for many cures had been
performed where no fuch faith is mentioned. But itap-
'pearsto have been neceffary that the perfon who wrought
the 'miracle fhould perceive himfelf a divine impulfe,
caMedfaith, to do it, and the apoftle perceiving fymp
toms df the fame divine impulfe upon the mind of the
cripple himfelf, would be the more encouraged to pro-
nounce his cure. Our Saviour, upon many occafions,
•obferved a fimilar faith in thofe who applied to him for
a cure. In whatever manner this faith was produced,
if it had' been nothing more than a mere imagination, it
could never have made a man Walk who had never
walked before, or make a man fee who had been bora
'blind. The' Greeks imagined that it was not uncommon
for their godsto affume the likenefs of men, and .to
travel-up and down on theearth. In their mythology
there are many ftories of this, kind. Jupiter, the chief
of thi ir gods, had often done fo, and had fometimes
been attended by Mercury. ProbafelyBarnabas was a
man of a larger fize, and of a better appearance than
Paul, whofe bodily appearance, he himfelf fays, had
Mridthing to recommend it, but who was the more aaive
of the two, and the chief fpeaker. 13. The

638 NOTES ON THE
13. The temple and ftatue of Jupiter were probably
near the gate of the city. Thefe garlands were put
both on the viaims, and on the ftatues of their gods.
14. This was to fhew their abhorrence of thefe pro
ceedings. J 5. i.e. They had no natural advantages over
themfelves, what they did being by the power of God.
None of the heathens had imagined that the earth,
the heavens, and the fea, Scc.had been the work of God,
for they were fuppofed to have exifled prior to their
gods. The earlieft, and the moft diftinguiftied, of their
divinities were the fun, moon, and ftars, together with
the earth itfelf, and afterwards men, whohad been dei
fied by their furvivors.
. 19. This was probably after fome interval' of time,
for the tranfition from a defign to worfhip thefe preach
ers of the gofpel, to the ftoning of them, cannot be fup
pofed to have been very fudden. But after fome time,
the people of this town, having had fufficient knowledge
of Paul and Barnabas, that they were nothing more than
other men, might afterwards be perfuaded by the Jews
who had great influence over them, that all their mira
cles were wrought by fome evil fpirits, for fome un
known bad purpofes, and thus be brought into all their-
meafores. 26. Their rout on their return was through the fame
places through which they had made their progrefs, ex
cepting Cyprus.
Ch. XV. We have now obferved the progrefs
of the gofpel about twenty years from the firft promul gation

Cn. XV. BOOK OF ACTS; 639
gation of it after the refurreaion and afcenfion of
Jefos, and the defoent of the fpirit upon his apoftles
and followers. For the fpace of about ten of thefe years,
the preaching of it was confined to the Jews, or Jewifli
profelytes, it being wifely provided, that their minds
Ihould not be prejudiced againft the gorpel by the im-
mediate offer of it to the Gentiles. But now that the
great harveft, as it were, of the Jews was got in, and
the prejudices ol the reft of the nation were become in
veterate, fo that there remained little hope of gaining
any more of them, it pleafed God that, according to the
council of his own will, and agreable to his benevolence
to the whole race of man, as their common parent, the
gofpel fhould be preached to the Gentiles as well as to
the Jews, without fubmitting to the burthenfome yoke
of the Mofaic difpenfation. That this was no fcheme
of the apoftles, in order to extend their power and au
thority, is evident from the refoaance with which they
were brought into it. They had the prejudices of other
Jews, and thought that all the bleffings of the gofpel
were to be confined to themfelves, or fuch Gentiles as
fhould firft become profelytes to their religion, by being
circumcifech, and obferving the whole law ; and repeat
ed miraculous interpofitions, and new illuminations
were neceffary to make them adopt an idea fo new and
ftrange to them as the preaching of the gofpel to un
circumcifed Gentiles.
In this commiffion, however, the apoftles Paul and
Barnabas particularly diftinguifh themfelves. We have
feen one of their journeys for this purpofe through Cy
prus, and the interior parts ot Afia Minor, after which they

«4» NOTES ON THE
they returned to Antioch, the place from which they
had fet out. We fliall now fee how they were receiv
ed at Jerufalem.
1. It is rather furprifing that after the account which
Peter gave of his condua in preachiiag the gofpel to
Cornelius amdhis friends, ten years before this time,
in which it appeared that the; whole was from God him
felf (the holy fpirit having fallen upon Cornelius and
his friends . even before they had been baptized) any
chriftians fliould remain diffatisfied with it, and ftill
infift, as we here fee, fjbaf none fhould be received into
the chriftian church unlefs they were firft circumcifed,
and conformed hi all refpeas to the law of Mofes.
They muft have thought that the divine approbation of
Cornelius and his friends, and the provifion for preach
ing the gofpel to them, was not intended to foperfede
their being circumcifed, and theirheing dbligedto con
form to the law of Mofes afterwards. In faa, they
muft have differed in opinion from the apoftlee., drawing
different conclufions from the fame feas. It is evident,
indeed, that the mere opinion, or authority, of the apof
tles did not weigh much with the chriftians of that age.
They would follow them no farther than ;they were
perfuaded they had a direa authority from God, or
from -Chrift ; and in a matter that was fo facred with
them as the ohfervance of the laxv, which ¦ they had no
doubt came from God, they were not eafy to be eon-
vinced. This muft be ohferved in excufe for the very
ftrong prejudices of thefe very early Jewifh chriftians;
prejudices which were never intirely removed, rtot
even by all that Paul wrote to this purpofe afterwards. This

Ch. XV. BOOK OF ACTS. 641
This fea is of confiderable value in the evidences
of chriftianity. For can it be fuppofed that men with
fuch ftrong prejudices as thefe in favour of the law of
Mofes, and it's moft burdenfome obfervances, and of
courfe with every other Jewifli prejudice, a prejudice
not fliaken by the authority of men divinely infpired,
fliould have been brought to receive fuch a Meffiah as
Jefus, without the moft overbearing evidence. It is
plain that it was no influence or authority of the apof
tles, or any other perfons, who might be fuppofed to
have any end to ferve by this fcheme, that could have
any weight with them. They reafoned and judged for
themfelves, from feels that were known to themfelves,
as well as to the apoftles.
3. Thefe had not the ftrong prejudices of the Jews
of Jerufalem, who are always mentioned as the moft
knowing in the law, and the moft attached to it. The
Scribes and Pharifees from Jerufalem were always, in
our Saviour's time, the moft attentive to every thing
in which religion was concerned, and yet it was at Je
rufalem that chriftianity was firft promulgated and re
ceived, a very unpromifing fcene to have been chofen
for an impofture.
7. It is evident that the apoftles did not confider
themfelves as bound by any abfolute authority from
God, or from Chrift, refpeaing this cafe, for then there
could have been no room for all this confideration and
reafoning ; tho' they had very plain feas to reafon from,
and therefore might draw a very fafe conclufion. Still
it was no more than a conclusion from facts, and not
an exprefs formal precept from God, how to proceed in
Vol. HI. R r the

©12 NQTES ON THE
the bufinefs. It has pleafed God that, in all things, men
Ihould ufe their own reafon and difcretion, and be con-
duaed as little as poffible by mere authority.
8. By this he fliewed that they were then the proper
fubjecls of Chrift's kingdom without circumcifion ; fo
he reafoned from feas.
©. By this he fliewed that they were as pure and
acceptable to God, tho' they had fimply expreffed their
belief of the gofpel, as the Jews were in confequence
of having been circumcifed.
11. i. e. That the Jews ahd Gentiles will, without
diftinaion, be made equally partakers of the bleffings
of the gofpel, here and hereafter.
12. This was adducing an evidence from fea, of the
divine approbation of their miniftry, having given his
atteftation of it by miraculous works, which they had
been enabled to perform, tho' they had not direaed
any Gentile convert to be circumcifed.
13. This is that James who is called the brother of
Jesus, and the author of the epiftle of James, and not
James the brother of John, and one of the fons of Zebe
dee. He had been beheaded by Herod, about fix years
before this time.
1 7. Peter, and after him Paul and Barnabas, had
reafoned from facts. Here James, in addition to this,
aUedges ancient prophecies, which he apprehended
foretold that the bleffings of the gofpel were not to be
confined to the Jews ; and there are many prophecies
which certainly exprefs as much. But I muft obferve,
as I have frequently done, that we are to judge for
•urfelyes with refpea to the interpretation of ancient
prophe-

Ch. XV. BOOK OF ACTS. 643
prophecies, as well as the apoftles, who were very apt
to apply them without fufficient caution. This prophe
cy of Amos, feems to relate to the final return of the
Jews to their own country, rather than to the propaga
tion of the gofpel.
28. Thefe things were either neceffary in them
felves, or to avoid giving too much offence to • the
Jews. We are not to infer from thefe words, that the apof
tles were confcious of any particular infpiration of the
fpirit of God on this occafion, and ftill lefs that other
affemblies of chriftians called councils, would neceffa
rily be foperintended by the fpirit of God, fo as to be
infallible in their decrees. But they inferred from the
defcent of the fpirit upon the Gentile converts that they
had a divine fanaion in not impofing the yoke of the
Jewifh law upon foch converts. The particular articles,
to the obfervance of which they thought proper to o-
blige the Gentile chriftians were probably fefeaed by >
themfelves, for what they thought to be good rea
fons. 29. All thefe things had a conneaion with the hea
then religion ; fornication, and the moft abominable im
purities, being practiced in their religious rites, and
blood being alfo eaten in them, fome of their gods being
thought to feed upon it. It is probable, therefore, that
the defign of all thefe prohibitions was to keep the new
converts at the greateft diftance frorii idolatry, and to
bring them back to the religion of the ancient patri
archs. For the precept not to eat blood was given to
Noah, prior to the Jewifli difpenfation, perhaps to im-
R r 2 P'efs

644 NOTES ON THE
prefs the minds of men with an idea of God being the
giver of fife, and therefore tbat the making ufe of ani
mals for food (which implies taking their live:.) fhould
be received as a permiffion from God, who, at the fame
time, abfolutely forbid the taking away the life of
man. It is evident that the early chriftians did not under
ftand this precept of abftaining from blood, as merely
meant not to give offence to the Jews ; for all the chrif-
tian world abftained from eating blood till of late years.
Auftin particularly notices it as being fo in his time,
Spencer p. 608, and indeed ftill do fo, except in this
weftern part of the world. There are now alfo differ
ent opinions upon this fobjea with us ; but the generali
ty of chriftians now think that as all diftinaion of
meats is, fet afide by the gofpel, at leaft with refpea to
the Gentiles, this fhould alfo ; and that the general
obfervation of our Saviour, that nothing which goes
into a man defiles him, ought to extend to this cafe as
well as every other. We ought, however, to remember,
that the moral precepts of the gofpel, the love of our
God and of our neighbour, are the c-nly great things to,
be attended to, and that all matters of opinion, and per
culiar praaices, ought to be fubfervient to them. Let
every man be fully perfuaded in his own mind, without
being cenforious with refpea to others.
We have feen in what manner the apoftles and el
ders at Jerufalem decided with refpea to the obfervance
of the Jewifh rites by the Gentile converts, viz. that they
fliould not be obliged to be circumcifed, or conform
to the law of Mofes, any farther than to abftain from
meats

Cn. XV. BOOK OF ACTS

645

meats offered to idols, from things ftrangled, and from
fornication ; all which things had an intimate connecti
on with idolatry, being praaifed in their religious rites;
and the eating of blOod was particularly r^fenfive to
the Jews, fo that as things then were, they could not
have united in one body, having mutual intercouife
and fociety, without fome foch agreement as this.
Having alfo attended Paul and Barnabas in their
firft journey to preach 'the gofpel to the Gentiles, we
now proceed to another of Paul ; beginning with the
countries he had vifited before, and extending through
other parts of Afia Minor and Greece. This was pro
bably a. d. 51, or twenty two years after the" death of
Chrift. 31. Thefe are perfons who had been fent with Paul
and Barnabas from Jerufalem, to carry the decree of
the apoftles and elders to Antioch. Prophets were
teachers of a fuperior charaaer and gifts, and feem not
to have been confined to particular churches.
34. This Silas was called Sylvanus, by the Romans,
and is frequently mentioned in this hiftory, and in the
epiftles of Paul.
40. We are not to think it any thing extraordina
ry, or to be offended, that Paul and Barnabas, being
men of like paffions with other men, fhould have a dif
ference of this nature. Barnabas being uncle to Mark,
.who was the fon of his fifter Mary, would naturaily
think more favourably of him ; and he might know
him better than Paul, %vho being of a quick and enter-
prifing temper, might be too foon offended with the
' condua of Mark, tho' it is moft probable that he had
R r 3 quitted

S4S NOTES ON THE
quitted them through fear. There is evidence enough in
the epifiles of Paul ofhis having been afterwards fully
reconciled to Mark. It was he who afterwards joined
himfelf particularly to Peter, and wrote his gofpel by
his inftruaions. He is alfo faid to have been the firft
chriftian bifhop of Alexandria in Egypt.
Ch. XVI. 1. The mother of Timothy, as we find in
the epiftle of Paul to him, was called Eunice, and his
grandmother, Lois ; and that they were both pious per
fons. From a child, as Paul reminds him, he had been
taught by them the holy fcriptures. They were proba
bly converted to chriftianity in the former journey of
Paul to Lyftra.
The Jews had lefs objeaion to the marriage of Jew
ifh women to the men of other nations, than to the mar
riage of their men with foreign women.
3. It fliould feem that there was no abfolute necef
fity for the circumcifion of Timothy ; but as he was to
accompany Paul in his journey, and one ofhis parents
being of Jewifli extraaion, it would have given too
much offence to the Jews, and have rendered his mi
niftry altogether ineffeaual among them, if he had not
been circumcifed. With refpea to perfons whofe pa
rents were both Gentiles, as Titus, Paul boldly ftood
for the privileges of the Gentiles, and oppofed circum
cifion. 6. There is no particular mention of Paul preaching
in Galatia, or of his fuccefs there ; but it muft have
been at this time thathe planted thofe chriftian church
es in this country, to which his epiftle is direaed. 8 This

Ch. XVI. BOOK OF ACTS. M7
8. This was a town on the fea coaft, built near the
more ancient city of Troy, and as it is faid, out of the
ruins of it.
10. We find a great variety of methods in which
God was pleafed to fignify his will to thofe who afted
by commiffion from him ; ,and in many of them there
was room left for exercifing their own reafon and judg
ment. In this cafe they were left to infer the divine
will from the circumftances of a dream.
11. This was an ifland in the iEgean fea, or Archi
pelago. It is obfervahle, that from this time, Luke, the
writer of this book, fpeaks in the plural number. We
did fo and fo, from which it is concluded that here he
joined Paul, and it appears that he never left him af
terwards, but attended him even in his voyage to
Rome. 12. This was not the firft, or chief city in Macedo
nia, for that was Theffalonica ; but it was the firft Ro
man colony in that country. This colony was fettled
by Julius Cserar, and enlarged by Auguftus, as appears
by coins that have been found there. On this account
we find the citizens called themfelves Romans, and con
fidered themfelves bound by the laws of Rome.
13. This was a proceucha, or oratory, or a building,
or inclofure made on purpofe fer pious people to refort
to, and perform their devotions in. Thefe buildings
are faid to have been diftinguifhed from fynagogues-by
their having no roofs, and there being no reading of
the law in thofe places. It is laid that they were com
monly built in the neighbourhood of rivers, probably
R r 4 for

M NOTES ON THE
for the convenience of bathing, which frequently ac
companied the devotions of the Jews.
14. This does not imply any miraculous influence
upon the mind of Lydia, any more than there was up
on that of Pharaoh, whofe heart God is faid to have
hardened. But there is a proper fenfe in which every
thing in nature is afcribed to God, the author of nature,
and we are more particularly direaed to confider
things in this light, when God, in the courfe of his pro
vidence, makes any natural ufe of the tempers and dif-
pofitionsof men. Thus the natural bad difpofition of
Pharaoh was eminently fubfervient to the divine pur
pofes, an;d f° alfo was the natural good difpofition of
this Lydia. Befides this opening of the heart of Lydia
(which in the Jewifli phrafeology only means a candid
teachable difpofition) is only faid to have prepared her
for hearing, or giving due attention to the preaching of
Paul. What he faid had the influence which it natu
rally would have upon a mind previoufly well dif
pofed. 15. We cannot particularly fay who were included
in the household of Lydia, but certainly if fhe had young
children they muft hove been comprehended. Abra
ham was circumcifed with his houfehold; which we are
informed included not only Ifhmael, who was then
thirteen years old, but his flaves alfo. The circumci-
fion ofhis houfehold therefore, was a thing that ref
peaed Abraham himfelf only, and what it became him
to do in the cafe. Ihe apoftles, therefore, having this
clear cafe before them, and baptifm being an inftitution
fimilar to circumcifion, they would naturally apply it
in

Ch. XVI. BOOK OF ACTS.

649

in the fame indifcriminate manner, that is, to all the
proper houfehold oi the perfon baptized. The baptifm
of a child, therefore, is not to be confidered as any
thing that is done in the name of the child, fo as to lay
it under any obligation in future life, but only as the
aaofthe parent. It is what belongs to his profeffion
of chriftianity, and being a chriftian himfelf, he will of
courfe think himfelf obliged to educate his children in
the chriftian faith.
16. Prayer here means house of prayer, or oratory,
mentioned above. What is here mentioned as a spirit
of divination, is in the original rendered a spirit of py.
than, which is fynonymous to ob in Lev. ix, 31. Spen
cer p. 426. fuch as that with which theprieftsof the god
Apollo were fuppofed to be infpired. it was ufual for
thofe perfons who pretended to be infpired by the hea
then gods, and foretel thir.gs to come, to affume all
the appearance of madnefs, and fometimes they praai-
ced foch rites, and treated themfelves in fuch a man
ner, as aaually produced a kindof phrenzy, or mad-
ners, and the uncommon and incoherent things which
they pronounced in that flate of mind, accompanied
with much violence of gefticulation, and ftrangenefs
of afpea, were attributed to fome invifible fpirit, by
which they were fuppofed to be agitated in that man
ner. Afterwards we find all kinds of infanity afcribed
to the agency of fome invifible fpirits or daemons, and
thefe being fuppofed to know more than men, their fay-
ings were obferved, as, though feemingly obfcure and
myllerious, proceeding from fuperior knowledge, and
thofe who had the care and management of infane per
fons

ZSO NOTES ON THE
fons frequently availed themfelves of this circumftance
for the purpofe of gain, encouraging people to refort to
them, to have their fortunes told, and to have difficult
queftions refolved. In the eaftern countries madmen
are treated with particular refpea to this day, and their
layings noticed, as being infpired.
As thefe infane people had their lucid intervals,
and were often perfeaiy fenfible in fome refpeas, tho*
not in all, they were Dot ftrangers to what was paffing
in the country ; and there was often a mixture of know
ledge and information in their incoheient raphfodies,
as we foe in the demoniacs of our Saviour's time, who
fometimes fhouted after him, and called him what they
had heard others fey of him, the Son of God, and other
appellations charadieriftic of the Meffiah. So this
woman having catched thefe words, perhaps from Paul
himfelf, fome of his companions, or others who had
heard him fpeak, repeated them in this manner.
1 8. i. e. He reftored her to her right mind, fo that
Ihe called after him no more in that manner.
19. The market place, or forum, was the place in
which the magi Urates fat to hear caufes, and in which
the people were always affembled on any interefting oc
cafion, as at Rome.
21. Thefe Philippians, I have obferved, were a
colony of Romans, and were therefore bound by the
Roman laws, according to which no new religion could
be introduced without the leave of the fenate, after an
examination by proper officers.
22. This feems to have been a tumultuous and irre
gular proceeding, and they were firipped and beaten(which

Ch. XVI. BOOK OF ACTS. 6S1
(which was always done with great feverity) upon the
naked body, without any regular trial.
24. They took all the precautions they could to pre
vent their efeape, expecting no mercy themfelves from
the magiftrates who interefted themfelves in the cafe,
25. It is impoffible not to obferve upon this occa
fion, the power of a good confcience, in enabling per
fons to bear trials and perfecutions for the fakeof truth
and obedience to God. On this occafion we fee our
Saviour's promifes fully verified, blessed are ye when,
men shall revile you, and persecute you ; rejoice and be
exceeding glad. He affured them that ih that ftate of
perfecution they fhould receive tenfold more in this
prefent life, notwithftanding their fufferings.
Not that they were infenfible to pain, but their in
ward fatisfaaion much more than balanced it. So here
we fee Paul and Silas more happy in prifon than their
perfecutors who put them into it.
26. This could not have been the natural effea of aa
earthquake, but proves that this, as well as the open-
ing of the door, and the loofing of the bands, were mi
raculous. 27. For theh he muft have borne the punifhment
that was to have been infhaed upon his prifoners, and
many of them were probably fentenced to death-
30. i. e. He brought them from the inner prifon,
where, for their greater fecurity, they had been confin.
ed, and this he naturally did, on finding that he had
no power over them.
What the goaler precifely meant by thefe words, in
the hurry and confufion in which he pronounced them, is

352 NOTES ON THE
is not quite certain. It might be only What shaU I do),
without any diftina meaning at all. But confider
ing Paul's anfwer, and what follows, we may per
haps infer that he had been a hearer of Paul's preach-
ing ; and being now convinced of his prifoners being
under the proteaion of God, and having a commiffion
from him, inquired about that salvation, concerning
which they had preached, and which had been the fub
jea of the infane woman fhouting.
31. Upon this 1 would obferve, that tho' faith in
Christ, or a belief in the chriftian religion, is here and
in other places mentioned as the only condition of fal
vation, it is always to be underftood to be accompanied
with good -works, the proper fruits of faith, For upon
all occafions repentance and obedience are made effen-
tial to future happinefs, and nothing can be more con
trary to the uniform tenor of the gofpel, than that a
good difpofition of mind, and a virtuous condua, are
not eflential to a good chriftian. To all other pretend
ers to friendfliip with Chrift, and intereft in him, our
Lord will fay at the laft, Depart from me all ye work
ers of iniquity.
33. This is the fecond inftance in this chapter of a
whole houfehold being baptized, including, no doubt,
young children, if there were any foch in them, for the
xeafons that I have given before.
37. As Paul was free born, it is probable that his fa
ther had been made a freeman of Rome, perhaps for
fervices rendered to the ftate, or it might have been
purchafed with money. It is well known to have been
a law of the Roman empire, that no Roman citizen could

Cn. XVII. BOOK OF ACTS; 65",
could be beaten with rods, and to claim the privilege
falfely was punifhable with death, by a law of the em
peror Claudius, who was then reigning.
39. Paul infifting upon this piece of refpea being
paid him, was not only right in itfelf, and due to his
charaaer, who had been grofsly infolted and abufed,
but would have a good effea with refpea to the con
verts he had made in that place, and caufe them to be
treated with more refpea when he was gone.
Ch. XVII. We have feen the effea of the firft
preaching of the gofpel in Europe by the apoftle Paul,
accompanied by Silas, Timothy, and Luke, The for
mer of thefe was chofen by Paul in preference to Mark,
who went with Barnabas, becaufe he had not
fliewn fufficient courage on a former occafion. In thi3
we fee Silas by no means deficient. Probably by his
peculiar zeal and aaivity he had made himfelf more
confpicuous than the other companions of Paul, in confe
quence of which he expofed himfelf to be apprehended,
fcourged, and imprifoned, along with him, while no
thing is faid of the fufferings of the reft ; which how
ever by no means implies that they were not fufficiently
ready to do their duty, and to fuffer in it^alfo, if proper
ly called to it.
The firft opening of their commiffion, as we may
call it, was at Philippi, a Roman colony in Macedonia.
We fhall now attend thefe miffionaries to other towns
in the farre country.
1. Thefe were all cities in Macedonia. Amphipolis
was originally a famous colony of the Athenians, and
Apcl'oniaof the Corinthians, the former upon the fame
rivsr

mi NOTES ON THE
river Strymon with Philippi, and the latter near the
fea, Theffalonica was the metropolis of the country.
It was fo called by Philip, the father of Alexander the
great, on account of a viaory gained byj him in Thef-
faly. It is even now a place of fome note, called Sa-
lonichi, the moft commodious fea port in thofe parts.
Here the apoftle made fome flay, and founded a
chriftian church, to which he addreffed two of his epif-
tles, thofe to the Theffalonicans, and the firft that he
wrote. Here it is probable that Luke left him for the
prefent, while Silas and Timothy continued with him.
2. Paul, tho' he had received fo many provocations
from the Jews, did not negfea them ; but wherever
there was a fynagogue, he addreffed himfelf to them in
the firft place. At Philippi there was no proper fyna
gogue, but only an oratory, or houfe of prayer. But
this being the capital of the country, the Jews were
probably more numerous, and better accommodated.
Befides the propriety of preaching the gofpel to the
Jews in the firft place, the affemblies of the Jews, pro
felytes, and other devout perfons ac the fynagogues,
afforded the apoftle a good opportunity of making him
felf and his bufinefs generally known. The heathens
had no affemblies of this kind. Their worfhip confift
ed of nothing but facrifices, riotous, obfeene, or at the
beft, unmeaning rites, without any provifion for the in
ftruaion of the people, or public prayers. When
therefore there was no Jewifh fynagogue in a place, we
find the apoftle addreffing the people in the market
places, or wherever he found people affembled, and at
leifure to con verfe. 3 The

Ch. XVII. BOOK OF ACTS. €55
3. The great objeaion to the gofpel with the Jews
was then, and is ftill, a suffering Messiah. This point,
therefore, the apoftle particularly labours,
5. Here the word lewd, is not ufed in it's modern
fenfe, but as it was ufed when this tranflation of the
fcriptures was made, namely, for rude uncivilized per
fons. This Jafon is thought by fome to have been a Jew
and a relation of Paul. At leaft in the epiftle to the
Romans, he mentions a perfon of this name who was
his kinfman.6. We muft learn from this not to be moved by po.
pular clamour, or popular prejudices, which are always
alarmed at any thing which appears to be innovation in
religion, how much foever it may be for the fervice of
truth and of mankind. The fame offence was given by
the Reformers from Popery, and in the fame light is
every perfon regarded, who even at this day, diftinguifh
es himfelf by his zeal againft prevailing errors, and falfe
notions in religion.
7. This muft have been advanced by thofe who had
perhaps only heard fome confofed account of Paul'3
preaching, or might apprehend th i J- fus, being alive,
claimed their obedience, contrary to tneir allegiance to
the Roman emperor ; and in general they are the moft
ignorant who are the foremoft in clamour and perfecu
tion againft the friends of truth.
10. This is a very fliort account of what paffed at
the firft preaching of the gofpel in Tbeffalcsnica, where
from Paul's epiftles to the chriftfe'-.h in that place, he
appears to have made a confiderable ftay, and to have had

656 NOTES ON THE
had very great fuccefs. The three fabbaths that he is
faid to have preached in tbe Jewifh fynagogue in this
place was probably only the beginning of his preaching,
and afterwards he probably preached in the houfe of
Jafon, Here many were converted from idolatry.
Here Paul worked miracles himfelf, and imparted fpi
ritual gifts to others. Here he laboured with diligence
night and day, that the gofpel might not be burthenfome
to the new converts ; and to this place the chriftians of
Philippi fent again and again to his neeeffities. Thefe
and other circumftances are indications of the long
ftay that Paul made in this place, and of his great fuc
cefs there. We fee by Luke not mentioning thefe
particulars in the book of Aas, that he wrote with no
oftentation, not making the moft of every thing that
might be for the credit of the apoftle, or of the gofpel;
If miraculous gifts had not been very common in that
age, he would naturally have enlarged upon them
here. -
Berea was another city in Macedonia, not far from
Pella, the birth place of Alexander the great. Here
the Jews were more candid, and better difpofed than
thofe of Teffalonica. The Jews in general boafted of
their nobility, as we may call it, in their defcent from
Abraham, and they could trace their origin higher than
any other people inthe world, but thefe were ftiil more
noble in a better fenfe of the word,
14. Accordingto the beft reading and interpretation
of the original, there was no artifice or deceit implied
in this condua of the apoftle, tho' there would have
been nothing blamablc in his condua if, he had- with-
drawn

Cn. XVII. BOOK OF ACTS. 65?
drawn himfelf from the power of his enemies in the
manner here reprefented.
16. Paul having quitted Berea, where he was well
received, after having been driven by the perfecution
of the Jews from Theffaloniea, left Timothy and Silas
there, and proceeded to Athens, where he "waited for
his companions. This was probably A; D. 52. As
Athens was the greateft feat of learning in all the Ro-
man empire at that time, and had ever been diftin*
guifhed for philofophy and all the liberal arts, and
where almoft all the Roman youth of family and fortune
were educated, we cannot help being interefted to know
in what manner Paul, the firft preacher of the gofpel in
that place, conduaed himfelf, and what kind of recep
tion he'met with there, and feveral things are well worth
our notice with refpea to both. We fliall fee an ex
ample of great prudence in the manner in which Paul
behaved in thofe peculiar circumftances, very different
from that of a wild enthufiaft, but worthy of one who
was fully perfuaded that he had a commiffion from the
moft high God, to inftrua mankind in the moft impor
tant and interefting truths ; while in the Athenians in
general, we fliall fee what an obftacle to the reception
of new truth is a previous high conceit of men's own
wifdom. Not being aware of their own ignorance, they
had no defire of farther knowledge, and treated with
fupercilious contempt, all who prefurned to inftrua;
them. It is well known to all perfons acquainted with
hiftory, that of all the cities of Greece, Athens was the
moft diftinguifhed for the multitude of its temples and
Vol. III. S f altars;

65« NOTES ON THE
altars ; the people^being the moft attached to the re
ligious rites and ceremonies, which had been handed
to them from their anceftors. It was on the pretence
of attempting an innovation in religion; that the ene
mies of Socrates, the moft eminent of all the philofo-
phers, procured his- condemnation in this city.
From this ftate of Athens, the feat of learning and
philofophy, it is impoffible not to obferve how impro
bable it was that the world in general fliould ever have
been reformed from idolatry without divine revelation.
It is evident that, as the apoftle fays, the world by its
own wisdom knew not God, and when the true know
ledge and worfhip of him was loft in the world, they
were never likely to regain it. In a city where the
-common people were fo fuperftitioufly attached to their
religious rites, and where the better fort were fo con
ceited of their wifdom and philofophy, there was no
great profpea of fuecefs for Paul, whofe generous and
benevolent fpirit was much moved at the profpea.
17, We fee the zeal, as well as the prudence, of
Paul in his whole condua at Athens. He not only
preached to the Jews and their profelytes in their fyna
gogue, but entered into converfation on the fubjea of
religion with all perfons who were difpofed to hear
him, and with perfons of all ranks and conditions, not
excepting the profeffors of philofophy, who v/ere nu
merous there.
18. The Epicureans and Stoics were the moft diftin
guifhed fects of philofophy at that time, and the moft
oppofite to one another in their general maxims and
tenets, as much fo as the Pharifees and Sadducees a-
mong-

Ch. XVII. BOOK OF ACTS? 65$
mong the Jews. The Epicureans, who did not chufe to
deny that there were gods, held that they lived at their
eafe, and took no thought about the affairs of men, who
had come into being without their concurrence ; and
they held that pleafure was the great end of life.
On the other hand, the Stoics, confidering the fouls of
men as parts of the great foul of the univerfe, or God,
held that they were fufficient for their own happinefs in
the praaice of virtue, to which they made great pre
tenfions. They pretended to be fuperior to all pain and
evil ; and when they died, the moft prevailing opini
on among them was, that their fouls, which had been
originally detached from the great foul of the univerfe,
would be abforbed into again ; fo that neither they, nor
the Epicureans, had any expeaation of a proper ftate of
retribution after death.
As the heathens worfliipped many allegorical per-
fonages, fuch as fevers, shame, famine, &c. they who
heard Paul preach about a resurrection, a word to
which they had not been ufed, without giving particu
lar attention to his meaning, might poffibly imagine
that it was fome new divinity, or by strange gods,
they might mean anew fyftem of religion in general.
Tho' there are fome traces of the doarine of a refur
reaion having been known to the heathens, and even to
the early Greek philofophers, it was then difcarded
and ridiculed. 1 his was probably the original revela
tion of God to mankind, and always retained by the
Jews. In the heathen world it was fupplanted by the
doarine of aseparate soul, capable of being happy or
miferable when the body was in the grave, which I
S f 2 conceive.

660 NOTES ON THE
conceive to be unknown to the writers of the Old and
New Teftament.
19. Areopagus was the moft refpeaable court of
Juftice of Athens and all Greece, confifting of perfons
of the greateft age and unblemifhed reputation, and they
had cognizance of all matters of religion. Their court
was held Upon a hill, in the open air, where the Judges
fat upon benches of ftone. Paul had not been brought
before this court upon any accufation, but merely to
give authentic information concerning his doarine, as it
is probable that there were various and uncertain re
ports fpread abroad concerning it.
21. This was always the charaaer of the Athenians,
and &s this city was the refort of perfons from all parts
of the World, their curiofity would continually be ex
cited and gratified.
22. i.e. Much addiaed to religion, or the worfhip
of irivififctle powers. He fhews his addrefs in not infolt-
hig them at the opening of his fpeech, by which he
muft naturally have wifhed to gain their attention and
good Will-
23. That there were in Athens altars ereaed to un
known Gods, is evident from ancient writers. Thefe
were probably ereaed on occafion of public calamities,
ivhich they afcribed to fome gods whom they had not
been ufed to worfhip, but did not know whom. Paul
had the addrefs to take a proper advantage of this cir
cumftance, to lead them to the worfhip not of a new God,
for that would have been criminal by their laws, but
of that God to whom all national calamities, and all
national bleffings, v/ere owing, and of whom they were
ignorant.

Ch. XVII. BOOK OF ACTS. 661
ignorant. The fuperiority of this God to thofe whom
they had worfhipped, he proceeds to explain.
24. None of the heathens, not even thefe wife Athe
nians, had any notion that their gods had made the
world, or were prior to it. Ihe world they thought to
be eternal, and that the gods, in fome way or other,
fprang from it. This great God who made all things
could not ftand in need of the fervices of man, which
was the idea the generality of the heathens had of their
gods, who were reprefented as being proud of the at
tention and fervices of men, and generally as feafting
upon the fumes of facrifices.
26. Ihis doarine of the providence of God was the
very reverfe of that of the Epicureans, who thought that
the gods took no care of human affairs. It is poffible
alfo that by Paul's obferving that God was the common
parent of all mankind, he might mean to intimate that
he laid no great ftrefs on the diftinaion between Jews
and Gentiles, which the Jews, whom they had before
feen in their city, had no doubt boafted of.
28. The marks of the being and providence of God
fhould have led mankind to the knowledge of God ;
thofe evidences of natural religion being obvious to all
mankind. This quotation is from the poet Aratus, who
was of Cilicia, the country of Paul. It is alfo found in
another heathen poet. But it is not probable that thefe
poets had the fame idea of the derivation of the human
race from God, that Paul had.
29. The heathens thought that by certain ceremo
nies of confecration, the intelligence and power of their
gods were brought to refide in their ftatues, of metal,
S f 3 wood,
t

662 NOTES ON THE
wood, or ftone. But as the powers of man have no
fuch refidence, it muft be very improbable that the
powers of the gods fhould refide in fuch materials, which
had nothing more than the external forms of men. And
yet before they made images in the form of men, the
heathens had only pillars to reprefent their gods.
32. Paul having given this reprefentation of the
ftate of the heathen world, with refpea to the know
ledge and worfhip of God, proceeds to the proper open
ing of his commiffion as a meffenger from God, inform
ing them that though God, out of his unfearchable
wifdom, had not hitherto interpofed to check their de
pravity, he had now, in his own proper time, done it,
and invited all men to repent and reform their lives;
affuring them that he would require an account of their
condua, and give to all mankind according to then-
works, having fixed a time for that purpofe ; and as an
affurance, and fpecimen of it, he had already raifed up
Jefos Chrift, who had been put to death by his enemies,
to this ftate of eternal life. But having made this gen
eral introduaion to his account of the proper evidences -
of Chriftianity, and of his miffion, he was not permit
ted tq proceed any farther. The Epicureans among
them probably laughed at the very mention of the refur
reaion of the dead, and were wholly indifpofed to give
any attention to the proofs of it. Others, however,
perhaps fome of the Stoics, whohad fome general idea
of the deftruaion of the prefent world, and of the reno
vation of all things afterwards, wifhed to hear Paul ex
plain himfelf farther on the fubjea. But if they did; it
is probable that, finding his ideas fo very different from
theirs

Cn. XVIII. BOOK OF ACTS: 663
theirs on that fubjea, they would have been little lefs
difpofed to receive it than the Epicureans were.
In the fame light manner, without any ferious exa
mination, do the generality of modern unbelievers re-
jea the gofpel. And in all cafes the ftrongeft evidence
will not produce conviaion, unlefs it meet with a mind
difpofed to receive it ; and there are prejudices fuffici
ent to prevent the reception of any truth, how evident
foever in itfelf, and to minds properly difpofed. Unlefs
the foil be prepared for the feed, it can never take root,
and the plant come to perfection, how proper foever it
be in itfelf. Happy are they whofe minds are free from
fuch prejudices as now indifpofe many to embrace the
gofpel, which affords fuch excellent means of happi
nefs here, and fuch a fufficient affurance of immortality
hereafter. 34. It does not appear that Paul worked any mira
cle at Athens, tho' he had done fo at other places. But
perfons who were fo indifpofed to attend to the evidence
that had already been given in other places, were un
worthy of having any produced before themfelves. In
deed, it was not evidence that they objeaed to, but the
thing itself, the doarine of a resurrection, which they
probably thought incapable of being proved by any evi
dence. Ch. XVIII. The apoftle Paul having made but a
fliort ftay at Athens, where he remained unaccompani
ed by Timothy and Silas, and where he gained fome,
but not many, converts, as appeared in the laft chapter,
proceeded in his journey to other parts of Greece.
^Sf4 1 Corinth

5S4 NOTES ON THE
1. Corinth was one of the moft wealthy and luxuri
ous cities in Greece. It was remarkably addiaed to
voluptuoufnefs. There was in it a temple of Venus, to
which beloD ged, it is faid, a thoufand proftitutes, and,
like other polifhed Greeks, the Corinthians were great
admirers of eloquence.
2. The banifliment of the Jews from Rome by the
emperor Claudius, is mentioned by hiftorians ; and
from the manner in which one of them fpeaks of it, it
might feem to have arifen from fome feaion or diftur
bance occafioned by the preaching of the gofpel. It ap
pears to have been preached at Rome about this time,
but by whom is not known ; and the Jews oppofing it,
as in other places, might perhaps have given rife to the
difturbance which alarmed the timid temper of Clau
dius. This banifliment of the Jews, being only an or
der of the emperor, and not a decree of the fenate, it
expired with his death, about three years afterwards;
This Aquila and his wife were perhaps chrif
tians before this time, or they might be made fo by
Paul. 3. 1 have obferved before, that all the Jews, even
thofe of the moft wealthy families, were brought up to
fome art or profeffion, by which they could, if reduced
to indigence, get their bread. This cuftom is ftill gen
erally obferved in the Eaft ; and if it have no other ufe,
it very properly reminds youth of the uncertainty of
every thing in this world. It tends to prepare the
mind for all events, even the moft calamitous. Paul
chofe to live by the labour of his hands, rather than be
burthenfome to his new converts, to cut off all fufpicion of

Ch. XVIII; BOOK OF ACTS. 665
of his preaching for the fake of fi ving in idlenefs. This
he makes mention of in his epiftles. No man comes
into the world to be idle, and it is far more reputable to
live by one's own labour, than upon^he unearned bene-
faaions of others.
4. Here, as in other places, the apoftle preached to
ihe Jews in the firft place, making ufe of their fyna*
gogues, and they abounded in all places of note. And
as the Jews were zealous to infufe the knowledge of
the one true God, and often fucceeded in this, where
, they made no prope'r profelytes, their inftruaions were
a valuable preparation for the preaching of tlie gofpel;
5. Perhaps Paul heard from them of the happy ef
fea of the preaching of the gofpel to the Gentiles, with
out any regard to the Jews, which had been the cafe
particularly in Theffalonica. And, having had little fuc
cefs with the Jews at Corinth, he was urged to come to
fome conclufion with them, preffing them either to em-
\ brace the gofpel, after having heard it fufficiently ex
plained and enforced, or to rejea it ; which it feems
they generally did.
7. He was foch a perfon as Cornelius, and there ap
peared to have been many of this charaaer at this time.
'Such was the happy effea of the Jewifh doarine con-
cerning God.
11. From Corinth Paul wrote both the epiftles to
the Theffalonians, which were the firft that he ever
wrote, hence he alfo wrote to the Gallatians.
In both thefe places he had made but a fhort ftay,
and they had miftaken many important articles of his
doarine

£66 NOTES ON THE
doarine, as will appear when we come to confider of
thofe epiftles.
12. This Gallio was brother to the famous philofo-
pher Seneca, who gives him an excellent charaaer. By
Luke's fpeaking of the deputy, or proconful of Achaia,
which had not always been governed by a proconful,
but was at this particular time, he appears to have been
well acquainted with the political ftate of thofe times,
which is an evidence of the hiftory being genuine, as
every other circumftance mentioned or alluded to in
this book proves.
13. The Jews feem to have been indulged with a
power over their countrymen, to compel them to the
obfervance oi their own laws, when they did not inter
fere with the civil ftate of the countries in which they
refided. Perhaps they had fentenced him to fome
punifhment before, and wifhed to have it confirmed by
the Roman governor- as the Jews at Jerufalem did in
the cafe of our Saviour.
1 6. Gallio might eafily perceive the frivolous charges
of the Jews againft Paul, and that they had nothing tp
do with the peace and good order of fociety, which as
a civil magiftrate, was his only objea.
17. This revenge which the Greek friends of
Paul took of his perfecutors feems to have been an
Irregular proceeding near the tribunal of Gallio, which
was probably in the forum, in the open air, and tho'
within the notice of Gallio, he thought proper to De-
glea it as of no confequence.
The words all the Greeks are wanting in the Cam
bridge MSS. and three other MSS. read all the Jews took

¦Ch. XVni, BOOK OF ACT3. 66?
,t ook Sosthenes, who had been a chief ruler of the fyna
gogue, but was never a convert to chriftianity. Ac
cording to this reading the outrage here mentioned was
committed, not by the friends of Paul, as our copies
might intimate, but by his enemies, who were difap
pointed in the decree of Gallio, who, tho' he faw it, did
not think proper to notice it.
18 We are not well acquainted with the cuftoms
ot the Jews in making vows. It was however a con
fiderable part of their religion, as appears from the
book of pfalms to make vows concerning particular du-
- ties, efpecially on account of particular deliverances ;
and when thefe vows were difcharged, the cuftom feems
to have been to fhave the head, and then perform
certain facrifices in the temple at Jerufalem. This cuf
tom ferved to preferve a fenfe of God and of his pro
vidence upon the mind.
Cenchrea was a fea port town in Corinth on the
<#jgean fea.
21. This was perhaps to difcharge his vow.
22. i. e. To Jepufalem.
23. This third progrefs of the apoftle to preach the
gofpel probably commenced A. d. 54.
24. He himfelf had probably been baptized by John,.
but it is moft probable that he had heard of Chrift af
terwards, and thathe preached his gofpel without any-
particular inftruaion,
25- He taught with exaanefs as far as he knew,
which was only what had been taught by John. W.
28. By his eloquence Apollos feems to have attach
ed many of the Corinthians to him in preference to
Paul-

65% NOTES ON THE
Faul, .which, however, gave no umbrage to thisapofik,
who fays, I have planted, Apollos watered, butGod gave
the increafe;
Ch, XIX. 1. We have now finifhed the account of
Paul's fecond progrefs to preach the gofpel, in which
he vifited Greece, and fpent about three years, chiefly
at Corinth, where a confiderable chriftian church wa.s
formed. Thence he returned by way of Ephefus to
Jerufalem. But having difcharged his vow, he imme'
diately returned to Antioch, and thence fet out on hjs
third progrefs a. d. 53, going firft through Galatia
and Phrygia, confirming the churches which he had ef-
tablifhed there in his preceding progrefs. While Paul
was engaged in the upper parts of Afia, Apollos, the
eloquent Jew above mentioned, driven from Rome
by the perfecution of Claudius, came to Ephefus,
from which place he went to Corinth. We fhall
now attend to the apoftle Paul on his return from vifit-
ing the churches in Galatia and Phrygia.
7. This is a pretty remarkable part of the gofpel
hiftory, and is attended with fome difficulties. The
fubjea of John's preaching was that men should repent,
the belief of the fpeedy approach of one greater than
he, who would baptize with the holy spirit, as he had
done with water only. Now as thefe difciples had
not heard of the holy fpirit, it is probable they had not
had any regular inftruaion from John, but only from
fome ofhis difciples, who were im perfeaiy acquainted
with his doarine. Had they been inftruaed by John
himfelf, and been baptized by him, it is not probable
that they would have been baptized again. When our
Lord

Ch. xix. Book of acts. &s$
Lord himfelf began to preach and to baptize, that is by
his difciples, the preaching and the baptism, alfo feem
to have been the very fame with thofe of John. His
idoarine was repent for the kingdom of heaven is at
"hand, and it cannot be fuppofed that thofe who were
baptized by out Saviour's own direaions, were baptized ,
again by the apoftles after the defcent of the fpirit, or
that they were baptized again themfelves, who had been
haptized only by John.' It feems probable that when
ever the apbftles found any that had been baptized ei
ther by John or themfelves before our Saviour's death,
and who continued in the faith of the gofpel, they im
parted to them the gift of theholy fpirit by the impofi
tion of their hands, without any farther baptifm.
I would obferve upon this occafion,that as we have no
reafon to think that John baptized with any fuch form
of words as in the name of the Father, Son, and Holy
Ghost, that form cannot be neceffary to proper baptifm,
nor do the apoftles themfelves, as I have obferved, feem
to have thought themfelves bound to recite that pecu
liar form of words, fince we have no account of their
baptizing in any other form than in the name of Jefus
Chrift. 9. Till this time the chriftians had met for public
worfhip in the Jewifh fynagogue ; but from this time
they formed a feparate affembly of their own. This
Tyrannus was perhaps an orator, or philofopher.
10. Ephefus was the capital of that diftria which
was more properly called Afia. This brings the hiftory
cf Paul, and of the preaching of the gofpel, to about
A. D. 56, It

TO NQTES ON THE .. -
It was .during the ftgy of Paul at Ephefus, or about-
A. D, 56, that he wrote his firft Epiftle' to the Corinthi^.
ans, in confequence .of having been applied to by them
to folve fome difficulties which had occurred to them,
and being difturbed by faaions among themfelves, of
which an account will be given when I confider -that
epiftle. 12. Thefe miracles feem to be more extraordinary
than any that we read of, except thofe performed by
our Saviour himfelf on perfons at a diftance. They ex
ceed thofe performed by Peter, when all thofe who
had laid in his way, fo that his . fhadow might fall upon
them, were cured. Thefe frequent and illuftrious mi
racles feem to have b.een neceffary at the firft promulga
tion of chriftianity, that each difciple might, as it were,
have the witness in himself, by the communication of
fome miraculous gift. Had thefe been only pretended
miracles, or deceptions, fo many of them would not
have been attempted, as the hazard of a deteaion would
have been fo. great, efpecially in fuch a city as Ephefus.
But as a very confiderable chriftian church was efta-
blifhed there, and continued for ages, we may fafely
conclude that there was no impofition in the cafe.
13. We learn from Jofephus, that many of the Jews
pretended a power of cafting out demons by the invo
cation of the names of Abraham, Ifaac, and Jacob, or
that of Solomon, and in this they ufed many fuperfti
tious magical ceremonies. Perhaps thefe Jews finding
their own methods unfuccefsful, and hearing that Paul
call out demons in the name of Jefus Chrift, thought
that his fuccefs depended upon the invocation of a more
powerful

Ch. XIX. BOOK OF ACTS. m
powerful name only, and therefore that having the name
they could do it as well as he.
15. This man, whofe diforder was madnefs, might
sot have been at all times raving mad, but have had
lucid intervals, fo that he had heard of perfons in his
cafe being relieved by Paul, or Jefus whom he preach
ed ; and not being cured by thefe people, and his dif.
order coming upon him with great violence, he be
haved in this frantic manner.
17. It appeared from this unfuccefsful attempt of
thefe Jews, that madnefs was not cured by any charm
conneaed with the ufe of any powerful words, but was
done by the power of God accompanying the preach
ing of his gofpel, to which it was a confirmation.
19. Probably fifty thoufand cistophori, a fmall piece
of filvei coin, about half the weight of a Roman dena
rius, by which it appears from Cicero that fums of mo
ney were computed in Afia, fo that the whole fum
would amount to abount eight hundred pounds fter-
ling. Magical arts conftituted a great part of the abfurd
fuperftition of the ancient idolatry ; and the minds of
men were kept in a ftate of fliameful bondage by thefe
delufions. It was true religion, and not philofophy, that
emancipated the minds of men from this miferable fer-
vitude. By this we are convinced of the abfurdity of
all attempts to pry into futurity, or to controul the
courfe of nature, which God alone can command, and
which he changes, not in confequence of the will or the
arts of men, but at his fovereign pleafure, and for the
greateft and moft valuable purpofes, The more we
know

67» NOTES ON THE
know of the foolifh, but often horrid ceremonies to
which the ancients hadrecourfo, for the purpofe of pry
ing into futurity, or gaining any particular purpofe,
the more thankful we fhall be for the light of the gof
pel. It were to be wifhed that all fimilar fuperftitions
were baniflied from the chriftian world. We have ma
ny remains of thefe things ftill among us ; but true re*
ligion and good fenfe together, will no doubt, put an
end to them at laft. It is no inconfiderable evidence
of the divinity of the Jewifh religion, that while all o-
ther nations were entirely devoted to magical rites, di
vination, and necromancy, the Jews were taught to
hold all thefe things in deferved abhorrence and con*
tempt. How came that ftupid people, as unbelievers
generally reprefent them, to be fo much more eniighfc.
ened than their neighbour*, whofe fuperior wifdom
Was fo muchhoafted of ? How came they to be wifer
than the Greeks and the Egyptians ?
22. i- e. The proper or proconfular Afia, of which
Ephefus was the capital.
23. i. e: About chriftianity, which Paul preached,
and which gave great offence to the Jews.
24. At Ephefus there was a moft magnificent temple
of the goddefs Diana, which was originally the moon.
The temple was built at the common expence of all the
cities in Afia, arid was reckoned one of the wonders of
the worid. It had been burnt down twice before this
time, but had always been rebuilt with as much expence
andfplendcur as before, to that it was as large as the
moft admired ftruaure of its kind in the whole heathen world

Ch. XIX. BOOK OF ACTS. 6*3
world, and by far the moft magnificent, fo as to come
the neareft to the temple at Jerufalem.
Thefe fhrines were probably fmall models of the
temple, and of the image of Diana which it contained,
made of metal, and fold to ftrangers, who vifited Ephe«
fus, and came to worfhip there,
26. It was a maxim with the heathens, that after an
image had been consecrated, which was done with much
ceremony, the fpirit, or the invifible power of the god
whom it reprefented was brought to refide in it, fo that
it was itfelf a proper objea of worfhip. Thefe cere
monies were firft devifed by thofe who worfhipped the
heavenly bodies, for the ufe of the worfhippers when
they were below the horizon, and therefore invifible-
to them, and were afterwards extended to dead men,
who were of courfe wholly abfent from them, and the
images were at firft mere pillars of ftone, before they
had the form of men.
27. We fee here what we may fee every day, how-
ready men are to make ufe of religion, good or bad,
true or falfe, as a cover for their own private views*
The real objea of Demetrius was to fecure his gain, but
the pretence was a zeal for his religion, which alone
would intereft others, and induce them to join with him.
The reafon why not only Demetrius, but the hea
thens in general, took fo much umbrage at the progrefs
of chriftianity, was, that it was a religion utterly hof.
tile to every fpecies of heathenifm ; whereas the differ
ent kinds of heathenifm were tolerant with refpea to
each other ; it being a generally received opinion, that
the particular religion of each country and people, were
Vol II I. T t proper

674 NOTES ON THE
proper for that country and people, and therefore, al
though they were different, they did not interfere with
each other. But chriftianity was an utter enemy to
them all, and aimed at their extirpation, which at length
it cffeaed, when reafon and philofophy had failed.
Thus was verified what our Saviour declared, that no
man comes to the father, or to the knowledge arid wor
fhip of the true God, but by him, and alfo what Paul
fays, that the world by wisdom knew not God,
29. This was a large building, open to the air, in
which caufes were probably tried.
31. They were probably the magiftrates, or chief
priefts, who prefided over the games in honour of the
goddefs, who thought well of Paul, and wifhed to fereen
him from danger.
32. This is often the cafe in popular tumults, the
concourfe of fome,drawing in others, before they know
the r.eafon of it.
33. This they did perhaps with a view to his plead
ing the common caufe againft the worfhip of images,
but perhaps willing to put him to fome danger of his
life for having deferted them.
34. And therefore a profeffed enemy to their reli
gion. 37. It is probable that here, as well as at Athens,
Paul had been cautious to fay nothing that would un-
neceffarily give offence to the people, or their religion,
tho' he abftained from all criminal compliance with it,
or countenance of it. We are not to feek, but to avoid
perfecution, as far as confcience is not concerned.
38./. e. If he can prove that the chriftians have
4one them any real injury. 86 i. e;

Ch. XX. BOOK OF ACTS.

675

39.. i. e. In relation to religion in general, and any
infults offered to it. A proper affembly, he fays,
fhould be convened for the purpofe, and proper notice
given of it.
40. i. e. By the Romans, who were very attentive
to popular commotions, which might give difturbance
to the government.
Ch. XX. In the preceeding chapter we had an ac
count of the tranfeclionsof Paul at EphefusF ih his third
apoftolical progrefs. In this city, the metropolis of
Proconfolar Afia, he continued near three years till
A. d. 56, teaching in the fchool of one Tyrannus, till
the number of profelytes he made, alarmed thofe whofe
intereft it more immediately was to fupport the worfliip
of Diana, who had a moft magnificent temple there.
This occafioned a great tumult, which alarmed the ma-
giftrates, and being the friends of Paul, or perceiving
that the proceedings againft him and his friends were
violent and irregular, and apprehending that fome urn*
brage would be given to the Romans, they interpofed
to ftop the proceedings. It feems, however, that, upon
this event Paul faw reafon to quit the place, and pro
ceeded to preach the gofpel elfewhere.
2. It appears from comparing different parts of" Paul's
epiftles^ that while he was at Ephefus he had fent Ti
tus to Corinth, with his firft epiftle to the Chriftians
of that city, and that he was very anxious to hear the
effeas of it, which he did not till after he arrived in Ma*
cedonia. But then it gave him great fetish taion, as his
epiftle had been the means of allaying the drfturbances
which had arifen in that place. He had a'fo left Timo-
T t 2 thy

I

*r6 Notes on the
thy behind him at Ephefus ott account of the urifettled
ftate dfthe church there, oy reafon of Alexander, and
'other Jewifh converts, introducing from the' philofophy
of thofe times, principles utterly fubverfive df- the gof
pel. Thefe mett pretended Sogreat knowledge of na
ture atid cc'ieftisti things, arid' defpifed "the fimplicity -Of
the apoftles. But, believing the -'general 'raG%'fup,dh
whjcli^the". truth of dhriftlaniry'wVs founded, they 'made
a mixed kin'd of fyftem, partaking of both, theparilcii-
Iarsi of which I fliaR 'have occafion to fpeak of wheril
treat of the epiftles. "I his is ' the- firft time' that ' Wjp
have any diftina account of this philbfophiGal chrif
tianity- . -V
Paul," being arrived in Macedonia, Wrott his firft
pi file to Timothy, who was then at Ephe'fosV'andife
chiefly lefpecled the ftate of things in that place.Wrfere
thofe principles, above mentioned, commonly called the
Gnostic heresy, appear to have gained much groutid.
, In'this jbvrne'y of Paul to Macedonia hh appears t6
have preached the gofpel alfo in Illyricum, whithbort1
dered upon Macedonia'to theVeft^and about this time
alfo he .appears to have been in Cretejbut when, or upon
what occafion, he made this Voyage, we -are riot told;
iFrom Macedonia alfo, Paul wrote the fecohd' epfile to
the Corinthians expreffing his fatisfa&ion ih the effea
ofhis firft ; and prefently after he* proceeded to that
' ¦ < ' *. '* ;
plate. ,
3. It was during this abode of Paul at Corinth that
he .'wrote the epiftle to the Rornans. The lyiig'in wait
here fpoken of "may poffibly refer to fame attempts of
the unbelieving Jews to feize the money which he had
* been

Ch. XX. book ©f acts. ©rr
been colletting in Greece for the poor chriftians at Je
rufalem. 4. It is thought by fome that thefe perfons attended
him with the contributions from their feveral churches,
and Timothy, one of thefe, might bring thofe from
Ephefus. 5. Here Luke again fpeak3 of himfelf. Perhaps he,
had been left at Philippi, and now joined Paul when,
he arrived there again.
6. This paffover was in a. D. 58. Troas was a fea
port town in Afia, oppofite to Greece.
7. Here it appears to have been the cuftom of the
chriftians to meet for public worfliip on the firft day of
the week, called the Lord's day, tho' we have no pre
cept on record for the purpofe ; and alfo, that it was
their cuftom to break bread, (hat is to adminifter the
Lord's fupper, every Lord's day, and this appears from
other accounts of early times. The abufes which have
arifen in this inftitution have been very extraordinary
indeed ; but it is very eafy to diftinguifh what it was
intended to be ; and no abufe of it will authorize us
to negfea the proper ufe of it, a negfea which is too
common with us. It is the proper external badge of
our profeffion as chriftians ; as the obfervance of the
paffover and other peculiar rites, were the badges of
Judaifm, and if we profefs chriftianity at all, we ought
not either to be afhamed or afraid of wearing the exter
nal figns of it.
9. The ancients had only openings in the walls of
their houfes for windows, without any glafs in them,
and in general they had fhutters to keep out the rain,
Tt 3 or

678 NOTES ON THE
or the wind, when they were incommoded by them,
tho' oiled paper was alfo pretty common. In one of
thefe windows, in the higheft part of the room, this
young man was fitting, the place being probably much
crouded.|Or Paul might be preaching in the court which
wasfurrounded by the buildings of ihe houfe, and Euty-
chus might have placed himfelf in one of the windows
of the upper rooms, which were openings even with the
floor, generally guarded with lattice work, which might
give way as he leaned againft it,
10. It is poffible that Paul ftretched himfelf upon
the body of this young man, as Elijah did upon that of
the child, which he raifed from the dead. Or it is
poffible that, tho' he was fuppofed to be dead, he might
not have been fo in reality ; nothing that is here faid
properly implying that a miracle was wrought in his
recovery, except the circumftance of Paul's delivering
him alive to his friends, which would otherwife hardly
have been mentioned.
11. Paul probably continued his difcourfe to this
great length, apprehending, as we find he did with ref
pea to the elders of Ephefus, that he ihould fee them
no more. We fee upon this, and all other occafions, the great
earneftnefs and affeaionate difpofition of Paul ; how
much he had the caufe of chriftianity, and the good of
mankind at heart. It was evidently no part that he
was aaing for his own purpofe ; and confidering his
education, his early principles, and habits, and his good
fenfe, let unbelievers account for his condua if they can.
The

Cn. XX. BOOK OF ACTS. 679
The truth is that in general, they adopt their principles
upon a random hafty view of things, without due con
fideration. 16. We now find Paul upon his return from his
third apoftolical progrefs, on which he had fpent near
three years at Ephefus, and after that two more in Ma
cedonia and Greece. Returning thence, in order to be
at Jerufalem at the feaft of Pentecoft, a. d. 58, he had
not time to call at Ephefus, but from Miletas, a fea
port of Afia Minor, fouth of Ephefus, he fent for the
elders of that church, in order to take his leave oi them,
and give them his laft inftruaions, apprehending that
he fhould have no other opportunity of doing it.
In this addrefs to them we fee marks of a perfea
confcioufnefs of the upright and difinterefted difeharge
of his duty in preaching the gofpel, and the earneft de.
fire he had for the welfare of all thofe to whom he had
devoted his fervices. Such paffages as thefe can never
be read and attended to, without removing all idea of
the apoftles having had any intereft of their own to
ferve by preaching the gofpel; If they deceived others,
they firft of all deceived themfelves ; and how fo many
perfons, men of fo much good fenfe in other refpeas,
and whofe property, eafe, reputation and lives, were as
dear to them as the fame things are to other men, came
to be deceived, it will not be eafy to imagine.
19. Till fome time after this period, all the oppofi
tion that the gorpel met with was from the Jews, the
Romans having taken no part in it, but generally confi
dering chriftianity as a new fea among the Jews, whom
they had already tolerated in all parts of the empire,
T 1 4 and

680 NOTES ON THE
and allowed to follow their own peculiar cuftoms. This
was a great advantage to chriftianity in its infant ftate,
and the Romans would alfo be fenfible that chriftianity^
being perfecuted by the Jews, was no fcheme of theirs
as a nation ; and therefore, that if Chrift was an impof
tor, he had, no advantage whatever in the feene that
he had chofen for it, the government of the country
having been fo extremely hoftile to him ; and this is a
valuable argument for the truth of chriftianity at this
day. It had no countenance from worldly power or
policy, and therefore could not have gained ground as
it did, if it had not been fupported with the power of
truth. 21. It is plain from this, that Paul had at this time
communicated to the thurch at Ephefus the whole
fcheme of the gofpel, all that he knew concerning it,
without concealing any thing, and here we fee the fum
and fubftance of the whole is comprehended in repent
ance from fin, and in faith in Chrift, by which was
meant the belief that Jefus was a true prophet, who
would come again to raife the dead and judge, the
world. You have feen likewife, in the whole hiftory
of Paul's travels, that all the oppofition the Jews made
to him, was on account of his preaching that Jefus,
was the Meffiah. Now had he preached that, befides
being the Meffiah, he was likewife God, or the maker
of the world under God, it is impoffible but that there
would have been fome mention of it in this hiftory. If
an objeaion to a doarine of fo extraordinary a nature
as this had arifen from no other quarter, it certainly
would from the Jews, who would no doubt have been
much

Ch. XX. BOOK OF ACTS. 631
much more offended at it than at the doarine of ar.y
particular ffcan being the Mei h. And this objeaion
they were ready enough to make to chriftianity, as fo, .;
as the idea began to be entertained by chriftians, at4
it is to this day the principal objeaion they make to
it. But this did not take place till long af;ci the age of
the apoftles.
22. i. e. I have an impulfe from the fpirit of God to
go to Jerufalem.
24. Whence could this magnanimity arife but from
a firm perfuafion of the unfpeakabie value of the gof
pel, and a confeioufoefs of his difmterefted labours- in
preaching it. The gofpel is the fame that ever it was,
and as defervingof our attachment.
27. Happy are thofe minilters who can make this
fame declaration.
28. In the beft manufcripts it is the church of the
Lord, that is of Chrift ; and the Syriac verfion has the
church of Christ. God is often faid in a figurative
Way, to redeem or purchafe, us to himfelf by the death
of his fon ; having fent his fon to recover men from a
ftate of fin and wickednefs ; and Chrift is alfo faid to
have redeemed us from all iniquity, and to wafli us
from our fins in his blood, becaufe he gave up his life
in this undertaking. But that God can give his blood,
which our tranflation implies, is impoffible ; fo that we
cannot but conclude that there muft have been fome
miftake or other, even if there had been no manufcript,
or antient verfion, in favour of any other reading. But
the beft manufcripts, and the oldeft verfions, have a dif.
ferent

<82 NOTES ON THE
ferent expreffion, and therefore our tranflation ought
to have been different from what it is.
By his own blood, Mr. W. underftands his own son.
W; The Alexandrian MSS. has which he redeemed with
Mood. i
We are no where faid to be bought or redeemed
from the wrath of God, but only from the power of fin
by God. He is always ready to receive the penitent
finner, without any other atonement or fatisfaaion
made to his juftice, and we are required to forgive o-
thers as God forgives us, that is freely, upon the re
pentance only of an offending brother, without requi
ring any other fatisfaaion than his repentance. If he
repent, fays our Saviour, thou shalt forgive him.
The word that is here rendered overseer, is the
fame that is elfewhere rendered bishop, which fliews ,.
that at this time, as there were feveral of them, there
was ho one perfon to whom the care or government of
a chriftian church was committed, but that, like the
Jewifli fynagogues, the bufinefs of them was conduaed
by a number of perfons, called Elders, as thefe over-
feers, or bifhops, of the church of Ephefus are here
called. Afterwards, one of thefe elders had firft a no.
minal, and then a real pre-eminence over the reft, in
confequence he alone had the title of bifhop, while the
reft retained that of elders only. This change from >he
primitive cuftom went on till the bifhops of particdLr
chuiches, or congregations, becamejwbat are called di«
ocefan bifhops, having an extenfive authority, both
fpiritual and temporal, over other churche?, and one of

£h. XX. BOOK OF ACTS.

683

of them, viz. theblfliopef Rome, obtained dominion
over the whole chriftian world.
29. In this he alludes to the herefy of the Gnoftics,
which appeared pretty early at Ephefus, as it is evi
dent from Paul's firft epiftle to Timothy, who refided
there, written a little before this interview with the el-
ders of this church. They taught among other things
that the world was not made by God, but by fome infe
rior being, and that the chriftian refurreaion was only
a figurative thing, and not real, which was fubverfive
of the proper hope of the gofpel ; but I fliall have a bet
ter opportunity of explaining thefe things hereafter.
34. This Paul now did at Corinth, and poffibly at
feveral other places, to convince his difciples that he
fought nothing bat their advantage.
35. How contrary is this to the doarine of the
Monks in popifh countries, who devote themfelves to
what they call contemplation end prayer, that is, in ma?
ny cafes to idleriefs, and the vices which always attend
idlenefs. This is a valuable faying of our Lord's, exaaiy fimi
lar to others of his in the gofpels, but not found in any
of the four.
38. We fee here the intenfe affeaion which thefe
chriftians had for their fpiritual pallor, who indeed de
ferved it fo well cf them. It is happy when difinter.
efted fervices are fo well rewarded. But this is not
their proper reward, Or the immediate objea of. preach
ers of the gofpel. They are to do their duty in the
firft place, in preachingvvhat Paulhece calls, the xvhole
counsel ofGodt in whatever manner their fervices may be

W4r NOTES ON THE
be received by men, looking for their proper reward
hereafter, in the well done good and faithful servants of
eir common Lord.
Ch. XXI. 1. Paul is now on his return from his
third apoftolic progrefs, and having taken leave of the
elders of Ephefus, whom he had defired to meet him at
Miletus, is now haftening to be at Jerufalem, at the ap
proaching feaft of pentecoft, which was A. ». 58, Thi
ther he was carrying a confiderable solkaion of money,
which had been contributed by the Gentile chriftians
in Greece for the relief of the poor chriftians at Jeru
falem. 4. i. e. It was at his peril or he would fuffer in con
fequence of it. It could not be an abfolute order from
the holy fpirit, that he fhould not go, for he him-r
felf had faid that he was preffed in the fpirit to go,
which implies that he went in confequence of a motion
of the holy fpirit for that purpofe.
7. This was a confiderable city on the coaft of Phoe
nicia, and it was fo called by one of the Ptolemys of
Egypt, who had the poffeffion of it, and who had fortified
and ornamented it.
8. Philip, was one of the feven extraordinary ofE-
cers, appointed by the apoftles to aa under them, both
in temporal and fpiritual affairs. Stephen, the firft
martyr, had been one of them, and this Philip was the
next in order* He had preached the gofpel to the
Samaritans, then to the eunuch of Candice, queen of
Ethiopia, after which we have an account of his pro
ceedings to Csdhrea, where he probably fouled and
^yheie Paul, now finds hina? 10 TbJs

Cif. XXL BOOK OF ACTS. 6SS
10. This is the Agabus who had foretold the ap
proaching famine in the reign of Claudius Casfar, of
which we had an account before, Aas xi, 28.
11. Not that he would be bound in that particular
manner, but that he would be as certainly bound, and
be kept in cuflody, which was aaually the cafe.
13. He knew it was the will of God that he fhould
go thither at that time, and his own perfonal fafety was
only a fecondary objea with him. If we be chriftians
We alfo fhould make our own advantage, eafe, pleafure,
or fafety, % fecondary objea, and a faithful difcharge of
our duty the firft, whatever difficulty or hazardous
fervices it fhould call us lo.
16. This was probably one of the difciples of our
Lord himfelf, before the miniftry of the apoftles.
1 7. Both on account of the fafe return of fuch la»
borious and fuccefsful preachers of the gofpel, and alfo
on account of the colkaion which they brought from
the Gentile chriftians, which was peculiarly acceptable
to the poor chriftians at Jerufalem.
1 8- It is probable that James, called the brother of
our Lord, and the author of the epiftle which bears his
name, was the only apoftle who was now at Jerufalenii
As Peter addreffes his epiftles to the Jewifh chriftians
in Afia, Pontus, and Bythinia, it is probable that he
might at this time be in thefe parts.
20. It is not to be wondered at, that the Jewifh
chriftians always continued attached to their law, which
they knew to be of divine origin, and which our Lord
faid he came not to deftroy, but to fulfil, which did
afot neceffarily imply that after it was fulfilled it was to

686 NOTES ON' THE
to be abolifhed, as of no farther ufe. Befides there are
many parts of the Jewish law which could not, exced-
by a very harih conftruaion, be faid to be fulfilled by
Chrift at all, efpecially the rites of circumcifion and
facrifice. For if we confider the origin and ufe of
them, we fhall not find, that they had no reference to
Chrift or chriftianity; Chrift was circumcifed as other
Jews were, but there is not the leaft intimation that
this rite was to end with him; The apoftles had cer
tainly no fuch idea, for they directed the praaice of it
afterwards, and it is only in a figurative fenfe that the
death of Chrift is ever called a facrifice. It was no
proper antitype of the facrifices under the law ; or
ihould any apoftle have imagined that this had been
the cafe, and thence have concluded that the bufinefs of
facrificing ought to be difcontinued (tho' there is no inti
mation of any fuch thing in the New Teftament) this
would be no proper authority for their diicontinuance.
An exprefs revelation would have been neceffary for
the abrogation of whatever' had been appointed by re
velation. It is remarkable that, in the prophecies of
Ezekiel, which certainly refer to the time ol the final
reftoration of the Jews to their own country, mention
is made both of a temple, and of facrifices.
21. Ihis was a falfe charge, for it does not appear
that Paul himfelf had ever negkaed any part of the
Jewifh ritual, or taught other Jews to negka it, but
that he had only ftrenuoufly infilled that the Gentile
converts were not bound to thefe obfervances. He
had indeed eaten in company with Gentiles, as Peter
had done ; but it does not follow that he had eaten any
thing-

Ch. XXI. BOOK OF AdS. 68',
thing of which it was unlawful for a Jew to eat. He had
only broken through a reftraint which tradition and not
the law of Moses had enjoined.
24. It appears to have been confidered as an aa
of piety to affift Nazarites, or perfons who had vows
Upon them, and who in confequence of it, were obliged
to be at confiderable expence at the expiration of their
vows, their friends affifting them in defraying that ex-
pence, and joining in their devotions. This aa of
piety and charity Paul took upon himfelf, in order to
fhew his attachment to the law.
"25. In this the chriftians at Jerufalem expreffed their
intire concurrence in all that Paul had done.
26. 1 he offering for each Nazarite was two lambs
and one ram, befides flour and oil, which was a confi
derable expence.
27. Seven days were to complete this bufinefs. It
was at the very beginning of thefe feven days, and
long before the end of them, that this tumult happened.
28. This was altogether a falfe charge. Paul had
not taught any thing either againft the law, or the tern.
pie, except what all chriftians might be [faid to have
done, and he had brought no Greeks into the temple.
SO. This was with an intention, no doubt, to beat or
ftone him to death, which in their ungoverned zeal and
,rage, they were ready to do, without any procefs or
form of law.
31, This was the Roman officer whofe ftation was
in the caftle of Antonia, near the temple, in order to
prevent tumults, to which the Jews were jery liable.
33, i. e.

68S NOTES ON THE
33. L e. He had two foldiers to guard him, each be
ing faftened with a chain to one of his hands.
38. This was one of the impoftors, who, according
to our Saviour's prediaions, preceded the deftruaion
of Jerufalem. This Egyptian (that is a Jew of Egypt)
whofe name is not come down to us, called himfelf a
prophet; and having colkaed a number of followers,
brought them to the mount of Olives, near Jerufalem,
promifing them that the walls would fall down 'before
them ; but Felix, the Roman governor, marching a-
gainft him, the Egyptian was defeated, and his follow
ers either flain or difperfed, but himfelf efcaped. The
people, having been deceived by him, it is no wonder
that he was unpopular, and that Lyfias fofpeaed- Paul
might be tbe fame perfon.
39. The people of Tarfus boafted of their antiquity:
The city derived its name, as fome fuppofe, from Tar-
fifh, the fon of Tavan. They were no lefs diftinguifh
ed by their application to learning, than by their wealth.
Ch. XXII. 1- Paul bring now arrived at Jerufalem,
from his third apoftolical progrefs, and being narrowly
watched, as he always was, by his enemies the unbe
lieving Jews, was apprehended by them in the temple,
on fufpicion of his having brought Gentiles into it ; and
a violent clamour being immediately raifed, and he be»
ing accufed to the populace of having preached every
where againft the religion of his country, was upon
the point of being ftoned to death, or of being torn to
pieces, when he was refcued from their violence by
Lyfias, the Roman officer who had the command of the
guard near the temple. Paul, wifhing to give the peo ple

Cn. XXII. BOOK OF ACTS; 685
pte who were affembled on this occafion, fome fatisfac-
tion with refpea to his condua, obtained leave of the
officer to fpeak to them, which he did as follows.
2. This circumftance would fatisfy the multitude
that he was a Jew, their countryman, and difpofe them
to give him the more attention.
3. Gamaliel has been mentioned before, as a perfon
in the higheft credit with the Pharifaical Jews. A dif
ciple of his could not be fuppofed to want either a
knowledge of their religion, or a zeal for it.
5. The high-prieft, and many of the elders of the
Jews, under whom Paul had aaed, were probably then
living, and could bear witnefs to the truth of this part
of his narrative, and this being found true, would give
the more credit to the remainder. His 3eal for his
religion, and his rage againft chriftianity, being fo well-
known, it would be evident that nothing but fome very
remarkable event, fome very overbearing evidence of
the truth of chriftianity, could fupply a fufficient motive
for fuch a change of his condua. It would therefore
prepare them for the hearing of what follows.
9. They heard, as may be colkaed from another ac-
count of the fame tranfaaion, a confofed found of a
perfon' fpeakmg, but eould not diftinguifh the words, or
the purport of what was faid.
16. This may probably be interpreted, agreeably
to other fimilar expreffions, taking upon him the christi-
an profession. For calling upon this name feems to have
been equivalent to being called by this name. A fimi
lar expreffion occurs in Genefis Ch. iv, v. 26. then be
gan men to' call upon the name of the Lord, or to be called
Vol.. III. Ua *£

6SO NOTES ON THE
by the name of the Lord, diftinguifhing themfelyes ajr
his worfhippers, in oppofition to thofe who probably a-
bout that time began to worfhip other gods.
17. This vifion was probably after his return from
Antioch, and immediately before his miffion to the
idolatrous Gentiles. For it is not probable that the firft
intimationof the calling of the Gentiles to partake of
the privileges of chriftianity was made to Paul, previous
to Peter's being fo particularly illuminated with refpea
to it. 19. By this he intimated that he was exceedingly de
firous of continuing at Jerufalem, for the benefit of his
countrymen, which he might think would recommend
him to his audience. He urged thefe circumftances of
himfelf, and his zeal for the law being fo well known,
as what would give peculiar weight to his teftimony
in favour of chriftianity.
21. Our Saviour knew that the averfion which the
unbelieving Jews would have for him as an apoftate
would be fo great that their difappointment in him
would weigh more againft him, than the hiftory of his
converfion would for him.
22. We fee, upon this and upon many other occafi
ons, how highly the Jews thought of the privileges of
their nation. They were zealous to make converts,
and confidered all men as outcafts of God who were
not circumcifed, and did not conform to their law, and
it is plain they underftood Paul as fpeaking here of ]his
preaching the gofpel to Gentiles, without the obligation
of circumcifion and a conformity to the law. His
preaching upon any other plan was no new thing to
them;

Ch. XXIII. BOOK OF ACTS. 691
them, and could not have given fo much offence.
Preaching to the uncircumcifed Gentiks,we have feen,
gave the greateft offence to the Jews at a diftance, and
much more to thofe at Jerufalem.
23. They threw duft into the air, to exprefs their
rage and abhorrence of him, and they put off their
clothes in order to be ready to ftone him.
24. i. e. Be put to the torture, in order to make him
confefs what he had been guilty of. This was done by
the Romans by tying a perfon to a pillar, and fcourging
him with thongs, nearly in the fame manner as foldiers
are whipped with us, which is a cruel mode of punifh
ment. 25. By the Roman lawo no citizen of Rome could
either be feourged or put to death. He could only be
banifhed. 28. The privikges of a Roman citizen were of great
value, and it is known that in the time of Claudius, who
preceded Nero, who was now emperor, it was fome
times purchafed at a great price. It is moft probable
that Paul's father had either purchafed his freedom, or
obtained it as a reward for fervices done the ftate, fothat
his children were born free.
Ch. XXIII. We have feen how Paul wasrefcued
from the violence of the mob at the temple, by Lyfias
the Roman officer, the vindication thathe made of him
felf in his fpeeeh to them, and the rage which they ex
preffed when he came to fpeak of his miffion to preach
the gofpel to the Gentiles. We have alfo feen how he
was going to be put to the torture, probably in order to
make him confefs his crime and his accomplices, and
U u 2 how

mz • NC-PES ' ON- THE
how he fayed himfelf by pleading the privileges of, a
Roman citizen. He continued; however, in the-cuftody
of t|Hjo Roman foldiers, who, acjcQr4;iing to the cuftom
of thofe times, were chained one to each; qfh"is. hands*
This Rpman governor, who appears, to have aaed
with great fpirit and propriety in, . the whole affair, find
ing that the Jews had. nothing to charge him with of a
proper civil nature, of which alqne he had cognizance,
but that it was fomething relating to their peculiar laws
and cuftoms, ordered an affembly of the Sanhedrim, or
the great council, of the nation to examine into it, he
being ready to execute their fentence if he had appro-r
ved of it.
1. This was probably in order to obferve, whether
he knew any of. them, as he, had formerly (viz, a. b;-
33  35) been perfonally known to all the rulers; of the
Jews ; having at that time entered into all their mea
fures, and.aaed-under their authority.
By comparing the accounts which Paul gives of his
condua in different parts ofhis writings, we find that
by this expreffion he did not mean to acquit himfelf,
wholly in the fight of God-; for tho' he had aaed, ac-
cording to his conicience while he perfecuted the chrif
tians, it was an erroneous and ill informed confcience,
and that he ought to have taken more pains to inform.
himfelf better.
2. This Ananias was a Sadducee, and had been ; fent
prifoner to Rome. to give an account.of his cond,uQ;,be?
fore Claudius C;«far ; in the quarrel between the, Jews .
and the Samaritans ; and it is thought that he was ac
quitted, at the interceffion of Agrippa the. younger. There.

Cir. XXIII. $ 'POOfDCffi' ASTCS. jg^j
sTl^e^j!pe8n|S;tothai»erte@eri nof Wfficiem reafon fdrfhis
order io fmite Paul, except he migfoCithiftkitTWasa fe
rret 'reproach to himfelf,; and a refleaidn'upon {lis judg
es and the court. There is nothing ;arr,ogati,t .or irnprc-
,per in any p?rfon .acwfed, of »a crime to profefs hjs in-
neceftce-. . -; ¦¦-,- •-.,--, ! ; . .- !...' r) . - ..' -*','-.)
' 3. This it is piwjbjalrf^ Eau^lfpa'ke.rfroiraDaipro'phetic
rimpulfe, Us- thi§ manrsva^^uallyf'jkilled in,the">fiege at
Jerufalem-; but ebnfideriflg the grofs infult :amd,;inde-
tcency of fats, c'omdua as a judge, there was, very little, fo
he eon'demhed in tlie apoftles condua. Any. man of
; fp-i-rit, ? abd qf a Warm temper, would naturally ; have
done, the fame thing.
. •; 5. i. e. Irritated as he vgas by thehafftlt that had been
offered him, he did not. confider that it w,as;the high-
-pri'eft. For it is hardly poffibk but that, ftriaiy fpeak -
ing, he muft have known -who it was that prefided in. a
cOUrt? with the forms of which he wasfo well acquaint
ed. This ready jand>refpeaful quoting- of the fcriptures
would tend to procure him a more favourable hearing.,
6. This was certainly a piece of addrefs in the.apof-
. tit; but I cannot think 'it to have been perfeaiy fair,
becaufe the refurreaifn for which he contended, viz.
that of Ghrift,' was no more believed by the Pharifees
than the Sadducees- ,The refurreaion of Chrift is in
deed the moftfatisfaaory evidence of, a general refur
reaion, anjf we chriftians muft fay that if Ghrift be not.
raifed, Ourllppe of refurreaion is vain. But the , fha-
rifees believed the doarine' in general on other grounds.
However the Pharifees would have kfs difficulty in ad-
TJuS' mittirg.

69i Notes on the
mining the refurreaion of Chrift, as they escpeaect a
general refurreaion.
7. i. e. Of the audience, who Would intereft them
felves in what was paffing.
8. The Sadducees allowed the exiftence of no in
telligent being, befides God and men. Spirits do not
in this place mean fpirits, or fouls of men ; for it is af
terwards fuppofed that a fpirit might have fpoken to
Paul, fo that they muft have meant fome invifible he-
ing, the meffenger of God to men, a kind of apparition,
or fomething at leaft fimilar to an angel. And we
are led to this interpretation by all the articles being
comprehended under two ; it being faid that the Phari
fees confeffed both, that is both the refurreaion, and
the doarine of angels, or fpirits.
9. We may judge of the violence with which things
were conduaed at this time, agreeably to the ac
counts of Jofephus, by the diforderly proceeding of this
affembly, the moft refpeaable in the country.
11. i. e. The Lord Jefus.
13. At this time, according to the account of Jofe
phus, the whole country was infefted with a defperate
fet of people called Zealots, and likewife Sicarii, who
out of a zeal for the law of Mofes made no feruple of
murdering any perfons who were obnoxious to them.
They carried fliort daggers under their cloaks, and in
this manner difpatched great numbers, by mixing in
crouds, efpecially at the public feftivals,4 and even in
the temple. They were often employed by perfons of
high rank to rid themfelves of their particular enemies.
We fliall fee that this defign upon the life of Paul was
approved

Ch. XXIV. BOOK OF ACTSS 69*
approved by the members of the Sanhedrim, who had
no other method of having their revenge upon him.
1 6. Paul's original conneaions having been with the
leading men of his country, and his relations probably
not being all converted to chriftianity, retained the fame
conneaions, which they now employed to ferve him.
28. Tho' Paul was affured by our Saviour that he
was to appear at Rome, and therefore this plot againft
his life could not take place at Jerufalem, yet he did not
negka the natural means ol preferving his life. For
God works by natural caufes.
The Roman officer, it will appear, aaed with great
prudence and propriety in disappointing the wicked de.
figns ot thefe Jews.
Ch. XXIV. We have feen Paul refcued from the
violence of the Jews by the commanding officer at the
temple, and fafely conveyed from Jerufalem to Csefarea,
where Felix the Roman governor refided, thathe might
be examined by him in the prefence ofhis accufers. At
this time the Jews had no power of criminal jurisdic
tion, fo as to pafs fentence of death, and it wa* nothing
lefs than this, that the enemies of Paul intended at this
time. 1. We fee of what importance the Jews imagined
this caufe to be, by the high-prieft himfelf in perfon,
attending the Roman governor as the accufer of Paul.
He might attend indeed, in order to give evidence with
refpea to what had paffed when he was examined be
fore him. But as a witnefs, any other perfon prefent
would have been fufficient. U u 4 2 This

396 NOTES ON THE
2. This oration of Tertullue, probably a pleader by.
profeffion, after a complimentary introduaion, contains
three charges againft Paul, the firft that he was a fedi-
tious perfon, the -fecond that he was afeaary, and the
third that he had profaned the temple. To each of
thefe charges Paul replies.
Ihe quietnefs here fpoken of refers to Felix having
cleared the country of the bands of robbers with which
it was infefted. But the change was not in faa for thft
better j for fhefe bandittii, being driven from their
haunts in the mountains, infefted- the cities, and efpe
cially Jerufalem, and uDng a pretext of religion, affea-
ed a great zeal for the law, and the privileges of the
Jews as a free nation, held in unlawful fubjeflion by
the Romans, they committed the greateft outrages, not
fparing any perfons who were obnoxious to them. Fei
lix himfelf was guilty of fo much oppreffion, that the
Jews, who accufed him before the emperor, would
have procured his banifliment, if he had not been faved
by hjs brother Pallas. Among other enormities, he
procured the high-prieft Jonathan, who had been his
particular friend, to be affaffinated. Tacitus fays of
this Felix, that he praaifed all cruelty and luft in his
government, thinking that he might do all wickednefs
without punifhment.
5; The charge of feaion and fedition has never
•failed to be alledged againft all who endeavour to make
men wifer than their anceftors. Every innovation, as
fuch, is apt to give alarm to perfons whofe wifh and in
tereft it is to keep all things in the fame quiet ftate
in which they found them, dreading the effea of all
change s,

Cn. XXIV. BOOK OF ACTS. 69?
changes, as riot. knowing how far they may proceed.
But this is an inconvenience that muft always- be rifqued
for the fake of truth. In faa, all the evil and diftur
bance has been occafioned by thofe who have oppofed
innovation. Paul was accufed as one of thofe who turned the
world upfide down, fo were Luther, Calvin, and Soci-
nus. But thefe fimply endeavoured to enlighten the
minds of men, which would have been followed by no
difturbance at all, if their enemies had not had recourfe
to violence in order to fupprefs them. 1 hey have been
the persecutors, and not the persecuted, who have, turn
ed the world upfide down, and have occafioned all the
mifchiefs that have-been complained of.
The Jewifh chriftians were always called Nazar enes
by the other. Jews in their own country, and thefe who
were original believers in Jefus, were always after
wards diftinguifhed by their zeal for the law, incon-
junaion with their belief of chriftianity, and likewife
by their holding that Chrift was fimply a man. No in
ftance can be produced of any Nazarenes, or Jewifh
chriftians, holding any other doarine, which they cer
tainly would have done, if it had been taught by the
apoftles. 6. He conceals the circumftance of their intending
to kill Paul without any procefs of law, before Lyfias
refcued him.
9. The orator having completed his accufation, it
was affented to by the Jews who were prefent. But it
will appear that they were far from being able to pro-
duce any proper evidence for any part of it. 10 This

69* NOTES ON t HE
10. This was a. d. 58, when Felix had been govern^
or of Judea fix or feven years.
11. There was therefore no time for him to have
made any alarming fedition, which would have required
accomplices, and kifore to confult their meafures.
13. To this general charge, Paul aledges facts well
known to his enemies themfelves, and which amount
to a full juftification ofhis condua ; and he challenges
them to prove any of the things which they laid to his
charge. But it appears that they were not provided
for any thing of the kind,
15. To the charge of his being a Nazarene, he pleads
guilty, but afferts that this was nothing contrary to the
law of the Jews, which the Romans would have refpea
ed. He was a worlhipper of the fame God with the
other Jews, and held the fame great doarine of the re
furreaion of the dead.
16. He not only held the true faith, but endeavour
ed to conform his life to it.
17. So far was he from being an enemy to the Jews,
or to their religion, that he had come to Jerufalem with
the beft intentions refpeaing both.
2l. Of this he knew that none of the Pharifees
Would complain, and the Sadducees would not have
been regarded.
22. As Felix perceived that the Jews could not fup
port their charges of fedition and profanation of the
temple, and nothing remained of the accufation but
that of Paul being a chriftian, of which he had but lit
tle knowledge, he required more time to inquire into
ijs nature and tendency, and alfo to inform himself more
particularly-

Ch. XXIV. BOOK OF ACTS; 1591
particularly concerning the condua of Paul, as far as
the Roman officer had been witnefs to its,
23. Ihus far this ucjuft governor having no intereft
to miflead him, aaed uprightly ; Paul having every
liberty that was confiftent with his being a prifoner, a-
menabk to juftice.
24. This Drufilla was the daughter of Herod Agrhf-
pa, and fifter of the younger Agrippa, of whom we
fhall have an account hereafter. She had been married
to Azifus king of Emifa, who had been circumcifed,
and embraced the Jewifh religion as the condition of
that marriage. Being remarkably beautiful, Felix had
feduced her from her hufband,and engaged her to mar
ry him. 25. Paul, no doubt, gave a particular account of the
principles and the evidences of chriftianity, as. well as
this great objea of it, viz. the reformation of men's
lives with a view to a future judgment ; but it was
thefe parts of Paul's difcourfe which the guilt of Felix
could not fail to apply to himfelf, that he was particu-,
larly affeaed with.
We have no account of the effea of this difcourfe
on Drufilla, tho' out of curiofity fhe was prefent. The
doarine which alarmed Felix was not new to her,-
and being a Jewefsfhe might flatter herfelf with a hope
of efeaping the judgments of God, as being a daughter
of Abraham, a circumftance on which the Jews of that
age built very much.
25. It was probably to hide his confufion tijat. Felix
difmiffed Paul at this time. 26 Of

fOQ NOT^ES ON THE' . :/
26, Of the innocence of Paul, Felix feems i to have
had no doubt ; but avarice had more influence over
him than a regard to juftice. He might think that
Paul, having brought money to Jerufalem, and; being
a diftinguifhed member of a liberal fea, fome of the
money would have been employed, as money too often
was employed in thofe times, to bribe his judges
27. This, however, did not avail him, as the Jews
followed him with their accufations to Rome, where
nothing but the intereft of his brother with Nero: faved
him. Ch. XXV. 1 • We have feen the whole condua of
Felix the Roman governor of Judea to the apoftle Paul,
who had been refcued from the hands of the Jews,
and had been two years a prifoner at Csefarea. ft was
during this imprifonmeut that a violent quarrel happen
ed between the Jews in that city and the Gentile?, la-
bout the privileges of the city ; a quarrel in which ma
ny lives were loft, and which inflamed the animofity qf
both parlies, till, from a concurrence of other caufes,
the Jews broke out into open rebellion againft the Ro
mans about fix years from this time, for we are now
confidering the events of the year fixty or fixty one. ,
13. This Agrippa is commonly called the younger,
being the fon of the elder Agrippa, who had put James
to death, and imprifoned the apoftle Peter, and who
died in the manner that has been feen. This Agrippa,
being only feventeen years old when his father died, the
country of Judea was reduced to the form of a Roman
province, buthe gradually obtained the kingdom ofChal-
cis, the tetrarchies of Philip and Lyfanias, with fome
towns

Cii. XXVI. BOOK OF ACTS> 701
towns in Gallika, befides this, he had the ordering of
every thing relating to the temple, and the appointment
of the high-prieft. It was to the territories pf this
prince that the chriftians retired on the breaking out of-
the Jewifh war.
Bernice was fifter to this Agrippa, and fofpeaed.
of an inceftuous commerce with him. She had been,
married to her uncle the king of Chalcis, and upon his
death to Polemon king of Cilicia, who had embraced the
Jewiftiireligion in order to. obtain her, and yet fhe had
now abandoned him. Afterwards Titus the Roman
emperor was violently in love with her, and would
even have married her if the people of Rome would
have borne it.
• 19. The word superstition is not here ufed in an of-
fenfive fenfe, but only to denote religion in general, for
Feftus could not be fuppofed to intend an affront to his
gueft, who was a Jew, and who had paid him a vifit out
of refpea., 25. The whole proceeding of Feftus feems to havev
beenfair and impartial ; and yet as Paul was left in his
cuftody, and at his- difpofal, there feems to have been,
no reafon why a man of whofe innocence he v/as per*
foaded, fliould not have been fet at liberty. It appears,
however, that Paul's own appeal to Casfar pievented
this, and this he had done on feeing thathe had noo-
ther way of efeaping the violence of his enemie3,
Ch. XXVI. 1. In this chapter we have an. account
of the difcourfe of Paul before Feftus the Roman go
vernor, in the prefence of Agrippa king of a confidera*
bje part of the .country of the Jews, and oi his fifter
Bernice

702 NOTES ON THI
Bernice. The defign of it was to give Agrippa an op
portunity of hearing Paul, and to enable Feftus to give
fome tolerable account of his prifoner to the Roman
emperor, to whom in confequence of Paul's appeal, he
was obliged to fend him. Feftus being ignorant of the
Jewifh religion and cuftoms, with which the king was
of courfe well acquainted, might learn from him to
form a better judgment in the cafe.
3, The king was not only acquainted with the Jew
ifh religion , but likewife had no particular prejudice
againft Paul.
5. His mode of religion was the moft refpeaa-
ble among the common people of the Jews ; the Sad
ducees being only a few of the richer fort, who were
regarded as free thinkers, and libertines, by the nation
in general. 8. The high-prieft, who was at that time Ananias,
the fon of Annas, the father-in-law of Caiaphas, being
a Sadducee, and alfo perhaps the chief of the Sanhe
drim, Paul might imagine, or might kriow, that it was
his adherence to the doarine of the refurreaion, which
he held in common with the Pharifees, that might con
tribute to heighten this animofity againft him. A Pha»
rifee,like Gamaliel might think the chriftian doarine
of the refurreaion of Chrift a poffible thing, being
confonant to their general belief and expeaations ; but
it overturned the whole fyftem of the Sadducees.
11. All this Paul urged as an argument ofhis inte
grity and zeal, for whatever he apprehended to be
right ; and having been firft exerted againft chriftiani ty*

Ch. XXVI. BOOK OF ACTS. fro*
ty, which his enemies could not deny, would tend to
conciliate their good will towards him.
I4. On thefe circumftances of the converfion of Paul
I have remarked before, when I fliewed how far they
all are from being favourable to any deception, either
with refpea to Paul, or others. He was then in the
height of his zeal againft chriftianity, his companions
all of the fame charaaer, the vifion at noon day, in their
prefence, and his condua afterwards was of the fame
call as before ; fhewing the fame ardent undaunted
mind, aaing with the fame fpirit, in caufe which he
thought to be right.
17. It is not probable that Paul underftood the full
extent of his commiffion at this time, fince it was fe
veral years before Peter was inftruaed to preach to
Cornelius, who was the firft convert from the proper
Gentiles. He probably imagined that he fhould be the
inftrument of converting the Gentiles after they were
firft made profelytes to Judaifm.
18. This is a concife view of the great benefits of
the gofpel. It is to enlighten men's minds with refpeft
to their knowledge of God, and a future ftate, to turn
them from vice to virtue, that, being true penitents,
they might be received into the favour of God, and
made happy hereafter. What is all other knowledge
compared to this, and this is what all who believe chrif
tianity are poffeffed of r
21- The expreffion implies that they were ready in
a tumultuous manner to tear him in pieces, without any
form of law. 13. He

704 NOTES ON THE
23. He afcribes it to the interpofition of providence
by means of the Roman gove'rrior', thathe was refcued
from their harids, and permitted to enjoy a good deal
of liberty, which he no doubt made ufe of in preaching
the gofpel to allperfons that came in his way , and this
gofpel, he here fays, was nothing contrary to the reli
gion of Mofes.
24. It is no wonder that Feftus, who knew nothing
of Judaifm or chriftianity, but, with the learned ofhis*
age, confidered the former, and of courfe the latter, as
a branch bf'it, as an abfurd fuperftition, not worthy of
his notice,fhould imagine that a man who could make fo
ferious a bufinefs of it as Paul did, muft have his head
turned ; and to put the fofteft conftruaion upon it, he
faid it was the effea ofhis deep learning or ftudy.
26. Agrippa, he knew, could riot but regard' the
whole bufinefs in a light very different from that in
which Feftus confideredit. With him the religion of
the Jews, and every thing that related' to it, was a fe<
rious thing, and Paul'boldly appeals to him as not un
acquainted with the trari'fa&ions of 'his owri times, iii
which the miracles wrought by Chrift and'the apoftles
were peculiarly confpicuous. If is remarkable that
Peter fpeaking before the Jewifli multitude on the day
ol Pentecoft, alfo before the high-prieft and the Sanhe
drim prefently after, and Paulbeforesithis tribunal, do
not appeal to any particular miracle, or propofe the ex.
arriination of any evidence. This" they knew was fo-
•perftuOus, the miracles having been fo numerous, that
no perfon living in the country entertained'any doubt
of theni. They only afcribed them to a wrong caufe, or

Ca. XXVI; BOOK OF ACTS. 705
6r without confidering their caufe, rejeaed them be-
caufe they concluded that nothing contrary to the law
of Mofes, which they haflily imagined chriftianity to be,
could be true.
28. The king was evidently ftaggared with this de
fence of chriftianity, and was unable to reply to it ;
and therefore made this frank confeffion of the ftate of
his mind with refpea to it.
29. There is great prefence of mind, propriety, and
politenefs in this anfwer of Paul, which might fatisfy
Feftus, that he was not a man who was befide himfelf.
32. Whatever they thought of Paul's doarine, it
is evident they were convinced of his innocence with
refpea to the accufation of the Jews. The king, how
ever, never became a chriftian, at leaft he never made
open profeffion of chriftianity, whatever he might think
of it in his own mind ; and that he did not think unfa
vourably of it, maybe prefurned from this circumftance j
that upon the breaking out of the Jewifh war, which was
within a few years of this time, all the chriftians, fore
warned by the prophecy of our Saviour, fled from the
-neighbourhood of Jerufalem, and took refuge in the
territories of this prince, where they remained unmo-
lefted, this prince, who had no quarrel with the Ro
mans, favouring them. It is not impoffible but that the
favour he fliewed them might in a great meafure be
owing to his,hearing this difcourfe of Paul. Alfo when
James the lefs, or the brother of our Lord, was put to
death by one of the high-priefts, which dii pleafed the
common people of the Jews, by whom he was much
efteemed, he removed him from the high priefthood,
Vol 111. W w and

706 NQTES ON THE
and Put another in his place. After the deftruaion of
Jerufalem it is probablfe that he ended his days atRome,
where it is known that his fifter refided. He was the
vlaft king of any part of Judea.
Ch. XXVII. 1. The apoftle Paul having been two
years a prifoner at Cafarea, under the governments of
Felix and Feftus, and having appealed, as every free
man of Rome had a right to do, to the hearing of the
emperor,' was accordingly committed to the care of a
Roman centurion, along with other prifoners, who were
to be fent" by fea to Koine. In this chapter we have an
account of this voyage, and it is fo circumftantially re-
kited, and all the particulars fo exaaiy coirefpond to
the known hiftory, geography, and cuftoms, of thofe
times, that if any narrative can be it's own voucher,
this is fo. This, indeed, is the cafe with the whole of
the evangelical hiftory, but more efpecially with this
'book of Aas, fo that to an unprejudiced attentive read
er, fufficiently converfant in the hiftory of thofe times, it
muft appear impoffible to have been written in any later
time, and being immediately publifhed, and univerfally
received, as an authentic hiftory, by thofe who were
the beft judges of its authenticity, it is now intitled to
as full credit as any hiftory whatever. And if the book
of Aas contains a faithful credible account of the pro
mulgation of chriftianity, the truth of it cannot be doubt
ed- M. ' '' '
w . .
2. Perhaps this fhip was riot intended to take them
direaiy to Rome ; and as in thofe days they feldom
failed far from the coaft,*and frequently came to land,
they might expea to fiacj a fhip in fome other j:ort that was

Ch. XXVII. BOOK OF ACTS. 707
was going direaiy to Rome. Adraniitium was a fea
port in the upper part of the iEgean fea, quite out of
the way to Rome, but tho' the fhip belonged to that
place, it might be on a voyage in which both Paleftine
and Rome were included.
This Arittarchus was of Theffalonica in Macedonia,
and had accompanied Paul in his laft journey to Jeru-
falem, carrying the contribution of the Gentile converts
of that place to the poor chriftians in Judea. He was
with Paul at Ephefus, when he was in danger from a
tumult there, and he is mentioned in Paul's letters from
Rome as a fellow prifoner, perhaps on account of his
clofe and voluntary attendance upon Paul. We find
alfo that in this voyage Paul was accompaniedby Luke,
the writer of this book, from his ufing the plural num
ber in the whole narrative. Indeed, no other than a
paffenger in the fhip could have defcribed the voyage fo
particularly as it is here done.
4. It appears, that inftead of launching into the Me
diterranean fea, they kept very near the coaft, to take
the opportunity of getting into an harbour in cafe of a
ftorm. Now that navigation is better underftood, the
open fea is deemed much fafer than near the coaft, in
fuch a cafe.
5. This isthe fecond fea port they touched at, and
here they find, a fhip which was bound from Alexandria
to Rome, which does not appear to have had any bufi-
nefe in this place.
8. This was in the ifland of Crete, where, from
Paul's epiftles, it appears that fome time or other he
had preached the gofpel, and fixed Titus there, as he
W w 3 had

K>3 NOTES ON THE
had done Timothy at Ephefus; Whert this was, i*
uncertain, but there was no opportunity of his doing
any thing of fhe kind at this time.
9. The fast here fpoken of was the only one obferv
ed by the Jews. It was the day of atonement, which
fell about the twenty fifth of our September, and this
was fo near winter that it was reckoned dangerous to
be at fea, while navigation was fo little underftood.
10. There is nothing in this opinion but what might
have been given by Paul without any particular revela*
tion, but as he had a revelation concerning the event of
this voyage, it is not impoffible but that he might have
fome fopernatural illumination of this kind in an earlier
period of it.
14. This was probably fuch a wind as in the fame
feas, is now called a Levanter, being a kind of hurri
cane, blowing in feveral direaions in a fliort time.
16. This was to fecure the boat from being ftaved
and deftroyed; ,
17. This was getting the ropes quite round the vef-
fel, to prevent it from burfting affunder, a thing that
was not unufual in the ancient mode of navigation.
The quickfands here mentioned were probably
thofe remarkable ones near the coaft of Africa, fo that
they had been driven too much to the South.
24. i. e. The lives of all who were in the fame
fliip. , •
26. This muft neceffarily have been faid'by the fpi
rit of prophecy.
27. i. e. The, part of the Mediterranean fea which is
to thc weft of Sicily and Italy, from which the Gulph of

-Cii. XXVIII. BOOK OF ACTS; rot
of Venice was then called the Adriatic Gulph, or a
Gulph from the Adriatic fea.
31. Tho' Paul knew that their lives would be pre-
fprved, he likewife knew that God, in order to effea
this, would make ufe of natural means, and there does
not appear to have been any miracle either in the thip-
wreck, or the efcape from it, only the event was fuch as
no man only of himfelf could certainly have foretold.
33. i, e. They had taken no regular meal.
S9» The word here rendered shore fometimes ficni.-
fies a sandy shore,'nroper for the anchorage* of fliips.
In fome fenfe every creek of the fea muft have a fhorej
as well as the fea itfelf. That this place was fandy ap
pears from v. 41, where we find that the fiiipftuck fail
-in it. |,
40. Theyloofened the rudder, probably to make the
be ft ufe of it they could in reaching the land. ¦
41.. i. e. Two currents,
43. Tho' the Centurion, with great juftice as well
as humanity y-would not fuffer the prifoners to be put to
death, he ordered them to make the Erfl attempt tolaad,
with a view, no doubt, that the reft of the Quip's compa
ny might form abetter judgment in what manner they
-fliould make the attempt themfelves. Accordingly,
the prifoners whojtebuldfwim had no other advantage,
while the reft took boards,, and broken pieces of the
fhip. I6
Ch. XXWII- In thet'taft chapter we had an account
of the voyage in which the apoftle Paul was fen|ja pri
foner from judea to Rome, which* terminated in a fhip
wreck, tho' without the Jols of any life, agreeably to
W w 3 what

no NorEs on the
what was prediaed by Paul, after a vifion in which he
had that information.
1. This ifland is now called Malta, in the Mediter-
ranean, tho' there are fome who think that it was the
ifland of Melita, in the Adriatic gulph, or gulph of Ve
nice. 2. The Greeks called all people befides themfelves
Barbarians, including all thofe who fpoke any language
different from their own. The people here 'mentioned
are faid to have been a colony of Phenicians;' who
fpoke a language fimilar to the Hebrew. If humanity
be a teft of civilization, thefe people were far from be
ing bar barians in the ufual acceptation of the word.
There! are many places, it is to be feared, on the fea coaft
of other countries, nominally chriftian, in which per
fons efeaping from fhipwreck would not have been treat
ed with fo. much kindnefs. The benefit which the in
habitants of the fea coaft are allowed to receive from
the wreck is too great a temptation to them to endea-
vour to make it one, by deftroying thofe who may have
furvived fuch a calamity.
4. There are few perfons fo barbarous but they have
fome notion of a Supreme Being, and an overruling
providence. But all mankind are too apt to confider
immediate good as a token of divine approbation, an
opinion which is finely refuted in the book of job, and
which was alfo properly checked by our. Saviour with
refpea to the Galileans killed by Pilate, and thofe on
whom the tower of Siloam fell. The prefent life is
only a ftate of probation, which neceffarily requires that
good

Cn. XXVIII. BOOK OF ACTS. 711
good and evil be diftribufed in a promifeuoas manner,
lor the proper trial of all.
5. That our Saviour's difciples fliould take up fer-
pents unhurt, was one of the particulars mentioned by
him in his laft addrefs to the apoftles before his afcen-
fion. Mark xvi, 18. Luke x, 19.
6. This fudden tranfition from thinking very ill of
the apoftle, to thinking fo highly of him was quite na
tural. They juftly concluded that there was fomething
fupernatural in the cafe, and the heathens of that age,
had a notion that their gods frequently defcended upon
earth in the form of men. Thus the inhabitants of
Lyftra took Paul and Barnabas to be two of their gods,
after the cure of the lame man at the gate cf their city.
10. Thefe benevolent miracles could not fail to give
the captain, and the whole fhip's company, as well as
the inhabitants of the ifland, a favourable impreffion of
chriftianity, and of Paul in particular ; and this might
probably contribute to his favourable treatment at Rome
when he arrived there.
11. Caftor and Pollux were fuppofed to be the fons
of Jupiter, the chief of the heathen gods. They were
particularly invoked in cafe of ftonns. The Greeks
and Romans fixed the figns, or images, of their gods,
both at the heads and fterns of their fhips.
12. Syracufe was the moft confiderable city in Si
cily, and had been one of the moft confiderable cities in
the world.
13. Rhegiurn is a city in Italy now called Rhegio,
almoft entirely deftroyed in the late earthquake.
W w 4 14 Puteoli

J12 NOTES ON THE
14. Puteoli is a town not far from Naples: Being
at that time a confiderable place, it is not extraordinary
that chriftians fliould be found there. From this place
Paul and his company feem to have proceeded by land.
15. Appii Forum is about fifty miles from Rome,
and the Three Taverns about thirty from it. It muft
have been a great confolation to this apoftle in his
bonds, to have this mark of refpea fliewn him by the
chriftians in Rome, to whom he had Written his long
epiftle about three years before this time.
16. It appears from other evidence that the prefea
of the pretorian guard was the perfon to whom prifon
ers fent from the provinces were delivered. And it is
remarkable that at this particular time, viz. about the
year fixty one after Chrift, there was only one perfon
in this office, and this was the famous Burchus Afranius
a great favourite with Nero, who was then emperor;
whereas both before and after this time, there were two
perfons in this office, which is a ftriking circumftance
in favour of the credibility of this hiftory.
The foldier who kept Paul was, no doubt, chained
to him, one end of the chain being fattened to Paul's
right hand, and the other to the foldiers left, according
to the cuftom of thofe times.
17. Notwithftanding Paul's innocence, and the fa-
vourable teftimony of the Roman governor Feftus, and
alfo of Julius the centurion, who concfoaed him to
Rome, he was not acquitted when he came to the hear
ing of the emperor, but was ordered to continue a pri
foner, tho' under eafy confinement, for two years, living
in Kis own hired houfe, under the cuftody of a
foldier

Cir. XXVIII. BOOK OF ACTS. *lS
foldier who was chained to him. At his hearing
before the emperor, it appears by his epiftles from
Rome, that all his chriftian friends, tho' they had
fliewn him fo much affeaion as to have gone thirty,
and fome of them fifty miles to meet him, now defert-
ed him: But notwithftanding this, he faid the Lord
stood by him, and he was deliveredfrom the mouth of the
lion, probably meaning Nero, whofe ravage dirpofition
was by this time fofficiently manifeft. It appears, how
ever, that he had friends even in the houfehold of the
emperor, and having liberty to fee whom he pleared, he
both preached the gorpel while at Rome, and wrote fe
veral of his epiftles from thence ; but one of the. firft
things that he did was to fend for the chief of the
Jews who were then at Rome, and give an account of
himfelf and his principles to them.
19. It might have been apprehended that, having
been ill ufed by his countrymen, he would endeavour to
do them fome ill offices, which might have affeaed the
Jews at Rome, as well as thofe in Judea; and at this
time the Jewifli nation in general were confidered wuh
a jealous eye by the Romans, as ready to rife in rebel
lion, which they aaually did in a few years after this.
20. On account ofhis adherence to the true Meffiah,
and the doarine of a refurreaion through him.
22. There is a greater degree of apparent candour
in thefe Jews than in moft of thofe whom the apoftle
had met with. But it appears that fo early as at this
time there was a general prejudice againft chriftianity
as fomething dangerous, and proper to be difcounte- nanced

714 NOTES ON THE
nanced, without any diftina idea why it was fo." This
has always been the cafe with any innovation in religion^
tho' ever fo reafonable, and for the better, thofe who,
from any caufe, are difmclined to it, finding it their in
tereft to propagate and favour any report to it's preju
dice. This grew to fo great a height againft chriftiani
ty in general, that we find it a common complaint of
chriftians, that they were condemned for the name only,
without any hearing, or examination of their principles ;
fo fully was our. Saviour's warning verified, ye shall be
hated of al/ men for my name's sake. If nothing,- elfe
can be faid, it is enough with the generality that men's
minds are difturbed, and that ' fome unknown change
may be made. This was equally objeaed to the
firft chriftians, to the reformers , from popery, and
to our anceftors the Puritans. They that turned the
"world upside down, are come hither also. This fhould
encourage all thofe whofe objea it is to reftore chrifti-
anity to its original purity. They are fore, indeed, to
meet with hatred and oppofition, but let them behave
under it as becomes chriftians; and they will have no
more reafon to repent of their undertaking, than the
apoftles themfelves had in preaching chriftianity firft.
23. This feems to have been a long and interefting
conferrence ; the apoftle no doubt^labouring, as with
other Jews, to convince them from the fcriptures, that .
Jefos was the Chrift.
27. It is remarkable that this paffage of Ifaiah is
quoted many times in the New Teftament, by our Sa
viour and his apoftles, as applicable to the charaaer of
the

Ch. XXVIII. BOOK OF ACTS. 715
the Jews in general. It is ftrongly expreffive of the
great force of prejudice, and there are many cafes
where it is as much applicable to our own times as to
theirs, there being perfons on whom the cleareft exhi
bition of truth, with all its evidence, makes as little im
preffion. • 31.lt appears from Paul's epiftles written from
Rome, that many converts were made at this time, and
fome of them perfons or the higheft rank." From this
place he wrote his fecond epiftle to Timothy, thofe to
Philemon, to the Ephefians, to the Colloffians, and to
the Hebrews.
With the imprifonment atRome, Luke the writer
of this book, clofes his hiftory ; but it feems probable
that after Paul's releafe from his confinement, which
was A, d. 63, he went to Jerufalem, and after vifiting
Ephefus, Macedonia, and Greece, arrived again in
Rome A. d. 64. In this year there was a dreadful fire
at Rome, and Nero making a handle of it, began the
firft Roman perfecution of the chriftians, as if they had
been the incendiaries, tho' the heathen hiftorians are
far from confidering them as having been concerned in
it. Indeed they could not have had any intereft in a
thing of this nature ; and in this perfecution it is pro
bable that Paul, as well as Peter, who is faid to have
been at Rome at the fame time, were apprehended.
Peter is faid to have been crucified, but Paul, being a
Roman citizen, was beheaded. This was either in the
latter end of the year 64, or the beginning of 65, one
year before the breaking out of the Jewifli war. I cannot

716 NOTES fee,
I cannot help obferving that, .this book clofing fome
years before that ivar, and being written after the gof
pel of Luke, no doubt can be entertained but that the
'prophecy of the deftruaion of Jerufalem by our Ssvi.
our, as recorded in that gofpel, was written and publifii
ed fome years before the Jewifh war, and feveral more
before the full accompliihment of it, in the deftruaion
of the city.. Indeed, there is the evidence of all antir
xpiity, that the three firft gofpels were publifiied, and in
general ufe,_.btfor.e. the deftruaion of Jerufalem..
The end 'of ihe third Volume.