^^TWTmcFfs^ ^"tOGICAL StW\^ ^ |I,T/^ EXPLANATORY NOTES UPON THE NEW TESTAMENT J / By JOHN WESLEY, M.A. Late Fellow o/ Lincoln College, Oxford N E w Y o K K : E A T O N & M A I N S Cincinnati: JENNINGS c% GRAHAIM PREFACE. 1. For many years I ha"e had a desire of setting down and laying together, what has occurred to my mind, either in reading, thinking, f r conversation, which might assist serious persons, who h^^re not the advantage of learning, in understanding the Now Testament. But 1 have been continually deterred from attempting any thing of this kind, by a deep sense of my own inability : of my want, not only of learning for such a work, but much more, of experience and wisdom. This hds often occasioned my laying aside the thought. And when, by much importunity, I have been prevailed upon to resume it, still I determined to delay it as long as possible, that (if it should please God) 1 might finish my work and my life together. 2. But having lately had a loud call from God to aiise and go hence, 1 am convinced that if I attempt any thing of this kind at all, I must not delay any longer. My day is far spent, and (even in a natural way) the shadows of the evening come on apace. And I am the rather induced to do what little I can in this way, because I can do nothing else : being prevented, by my present weakness, from either travelling or preaching. But, blessed be God, I can still read, and write, and think. O that it may be to his glory ! 3. It will be easily discerned, even from what I have said already, and much more from the notes themselves, that they were not princi- pally designed for men of learning ; who are provided with many o*her helps : and much less for men of long and deep experience in the ways and word of God. I desire to sit at their feet, and to learn of them. But I write chiefly for plain unlettered men, who understand only their mother tongue, and yet reverence and love the word of God, and have a desire to save their souls. 4. In order to assist these in such a measure as I am able, I design first to set down the text itself, for the most part, in the common English translation, which is, in general, (so far as I can judge) abun- dantly the best that I have seen. Yet I do not say it is incapable of being brought, in several places, nearer to the original. Neither will I affirm, that the Greek copies from which this translation was mad<', are always the most correct. And therefore I sliall take the liberty, as occasion may require, to make here and there a small alteration. 5. I am very sensible this will be liable to objections : nay, to objec- tions of quite opposite kinds. Some will probably think the text is altered too much ; and others, that it is altered too little. To the former I would observe, thist I never knowingly, so much as in one place, altered it for altering sake : but there, and there only, where 4 PREFACE. first, the sense was made better, stronger, clearer, oi more conaisteni with the context : secondly, where the sense being equally good, the phrase was better or nearer the original. To the latter, who think the alteiations too few, and that the translation might have been nearer still, I answer, this is true : I acknowledge it might. But what valuable end would it have answered, to multiply such trivial alters tions as add neither clearness nor strength to the text? This I could not prevail upon myself to do : so much the less because there is, to my apprehension, I know not what, peculiarly solemn and venerable in the old language of our translation. And suppose this a mistaken apprehension, and an instance of human infirmity ; yet, is it not an excusable infirmity, to be unwilling to part with what we have been long accustomed to ; and to love the very words by which God has often conveyed strength or comfort to our souls ! 6. I have endeavoured to make the notes as short as possible, that the comment may not obscure or swallow up the text : and as plain as possible, in pursuance of my main design, to assist the unlearned reader : for this reason 1 have studiously avoided, not only all curious and critical inquiries, and all use of the learned languages, but all sucn methods of reasoning and modes of expression as people in common life are unacquainted with: for the same reason, as I liither endeavour to obviate than to propose and answer questions, so I purposely decline going deep into many difficulties, lest I should leave the ordinary reader behind me. 7. I once designed to write down barely what occurred to my own mind, consulting none but the inspired writers. But no sooner was J acquainted with that great light of the Christian world, (lately gone to his reward,) Bengelius, than I entirely changed my design, being thoroughly convinced it. might be of more service to the ca,use of religion, were I barely to translate his Gnomon Novi Testamenti, than to write many volumes upon it. Many of his excellent notes I have therefore translated. Many more 1 have abridged, omitting that part which was purely critical, and giving the substance of the rest. Those various readings likewise, which he has showed to have a vast majority of ancient copies and translations on their side, I have without scruple incorporated with the text; which, after his manner, I have divided fill along (though not omitting the common division into chapters and verses, which is of use on various accounts) according to the matter it contains, making a larger or smaller pause, just as the sense requires. And even this is such a help in many places, as one who has not tried it can scarcely conceive. 8. I am likewise indebted for some useful observations to Dr. Heylin's Theological Lectures : and for m^iny more to Dr. Guyse, and to the Family Expositor of the late pious and learned Dr. Doddridge PREFACE. 6 It was a doubt with me for some time, whether I should not subjoin to tt- z/^y note I received from them the name of the author from whom it ivas taken ; especially considering I had transcribed some, and abridged many more, almost in the words of the author. But upon farther con- sideration, I resolved to name none, that nothing might divert the mind of the reader from keeping close to the point in view, and receiving what was spoken only according to its own intrinsic value. 9. 1 cannot flatter myself so far (to use the words of one of the above-named writers) as to imagine that I have fallen into no mis- takes in a work of so great difficulty. But my own conscience acquits me of having designedly misrepresented any single passage of Scrip- ture, or of having written one line with a purpose of inflaming the hearts of Christians against each other. God forbid ^hat I should make the words of the most gentle and benevolent Jesus a vehicle to convey such poison. Would to God that all the party names, and ^ unscriptural phrases and forms, which have divided the Christian world, were forgot : and that we might all agree to sit down together, as humble, loving disciples, at the feet of our common Master, to hear his word, to imbibe his Spirit, and to transcribe his life in our own ! 10. Concerning the Scriptures in general, it may be observed, the^ word of the living God, which directed the first patriarchs also, was, in the time of Moses, committed to writing. To this were added, in several succeeding generations, the inspired writings of the other prophets. Afterward, what the ' Son of God preached, and the Holy Ghost spake by the apostles, the apostles and evangelists wrote. — This is what we now style the Holi/ Scripture : this is that word of God which remaineth for ever : of which, though heaven and earth pass away, one jot or tittle shall not pass away. The Scripture therefore of the Old and New Testament, is a most solid and precious system of Divine truth. Every part thereof is worthy of God ; and all together are one entire body, wherein is no defect, no excess. It is the fountain of heavenly wisdom, which they who are able to taste, prefer to all writings of men, however wise, or learned, or holy. J 11. An exact knowledge of the truth was accompanied in the inspired writers with an exactly regular series of arguments, a precise expression of their meaning, and a genuine vigour of suitable afl'ections. The chair, of argument in each book is briefly exhibited in the table prefixed to it, which conta'tis also the sum thereof, and may be of more use than prefixing the a* gument to each chapter , the division of the New Testament into chapters having been made in the dark ages, and very incorrectly ; often separating things that are closely joined, and joining those that are entirely distinct from each other. 12. In the language of the sacred writings, we may observe the" u'.most depth, together with the utmost ease All the elegancies o» 8 PREFACE. human composures sink into nothing before it : God sjieaks not aa man, but as God. His thoughts are very deep : and thence his words are of inexhaustible virtue. And the language of his messengers also is exact in the highest degree : for the words which were given them accurately answered the impression made upon their minds ; and hence Luther says, " Divinity is nothing but a grammar of the language of the Holy Ghost." To understand this thoroughly, we should observe the emphasis which lies on every word ; the holy affections expressed thereby, and the tempers shown by every writer. But how little are these, the latter especially, regarded ^ Though they are wonderfully diffused through the whole New Testament, and are in truth a continued commendation of him who acts, or speaks, or writes. 13. The New Testament is all those sacred writings in which the New Testament or covenant is described. The former part of this contains the writings of the evangelists and apostles : the latter, the revelation of Jesus Christ. In the former is, first, the history of Jesus Christ, from his coming in the flesh to his ascension into heaven ; then the institution and history of the Christian Church, from the time of his ascension. The revelation delivers what is to be, with regard to Christ, the Church, and the universe, till the consummation of all tilings. Bristol Hot-Wells, January 4, 1754. NOTES GOSPEL ACCORDING TO ST. MATTHEW. Tub Gospel (that is, good tidings) means a book containing the good tiding* 01* our salvation by Jesus Christ. St. Mark in his Gospel presupposes that of St. Matthew, and supplies what is omitted therein. St. Luke supplies what is omitted by both the former : St. John what is omitted by all the three. St. Matthew particularly points out the fulfilling of the prophecies for the con- viction of the Jews. St. Mark wrote a short compendium, and yet added many remarkable circumstances omitted by St. Matthew, particularly with regard to the apostles, immediately after they were called. St. Luke treated principally of the office of Christ, and mostly in a historical manner. St. John refuted those who denied his Godhead : each choosing to treat more largely on those things, which most suited the time when, and the persons to whom, he wrote. The Gospel according to St. Matthew contains I. The birth of Christ, and what presently followed it a. His genealogy . . Chap i, 1-17 6. His birth 18-25 c. The coming of the wise men ....... ii, 1-12 d. His flight into Egypt, and return 13-23 II. The introduction a. John the Baptist ill, 1-12 &. The baptism of Christ 13-17 c. His temptation and victory ....... iv, 1-11 I I I. The actions and words by which Jesus proved he was the Christ a. At Capernaum ...... . 12—16 Where we may observe 1. His preaching ......... 17 2. Calling Andrew and Peter, James and John . . , 18-22 3. Preaching and healing, with a great concourse of people . 23-25 4. Sermon on the mount ..... v, vi, vii, 5. Healing the leper ........ viii, 1-4 6. the centurion's servant ...... 5-13 7. Peter's mother-in-law ...... 14-15 8. many that were sick ...... lfv-17 b. In his journey (wherein he admonished two that offered to follow him) over the sea Here we may observe 1. His dominion over the winds and seas ..... 18-27 2. The devils passing from the men into the swine . . . 28-34 e. At Capernaum again ...... Here, ix, 1. He cures the paralytic ....... 1-8 2. Calls Matthew, and defends his conversing with publicans and sinners .......... 9-13 3. Answers concerning fasting . . . . . . 14-17 4. Raises Jairus's daughter (after curing the issue of blood) . 18-26 5. Gives sight to two blind men . .... 27-31 6. Dispossesses the demoniac ....... 32-34 7. Goes through the cities, and directs to pray for labourers 35-38 8. Sends and instructs labourers, and preaches himself . x, 1 ; xi, 1 9. Answers the message of John ...... 2-6 10. Conunends John, reproves the unbelieving cities, invites the weary ..... . • 7-30 NOTES ON ST. MATTHEW 38-45 46-5G xiii, 1-59 53-58 Jeaus retiring, xiv, 1-13 14-91 22-36 XV, 1-20 21-28 29-3] 32-38 XT, 39 ; xvi, 1-4 5-12 13-20 21-28 11. Defends the disciples' plucking the corn . Chap, xii, 1-8 12. Heals the withered hand ..... . 9-13 13. Retires from the Pharisees lying in wait .... 14-21 14. Cures the demoniac, while the people wonder, and the Pharisees blaspheming, are refuted ...... 22-37 15. Reproves them that require a sign 16. Declares who are his relations, and 17. Teaches by parables . . . d. At Nazareth . . . . «. Ill other places 1. Herod having killed John, doubts concerning Jesus, is sought for by the people 2. He heals the sick, and feeds five thousand 3. His voyage and miracles in the land of Gennesaret 4. Unwashen hands 5. The woman of Canaan 6. Many sick healed 7. Four thousand fed 8. Those who require a sign reproved 9. The leaven of the Pharisees . I V. Predictions of his death and resurrection a. The first prediction 1. Preparation for it by a confirmation tnat he is the Christ 2. The prediction itself, and reproof of Peter b. The second prediction 1. The transfiguration, and silence enjoined 2. The lunatic healed 3. The prediction itself 4. The tribute paid .... 5. Who is greatest in Christ's kingdom 6. The duty of forgiving our brother C. The third prediction 1. Jesus departs out of Galilee . 2. Of divorce and celibacy 3. His tenderness to little children 4. The rich man drawing back, and hence Of the salvation of the rich Of the reward of following Christ . Of the last and the first 5. The prediction itself 6. The request of James and John ; hiunility enjoined 7. The two blind men cured V. Transactions at Jerusalem before his passion a. Sunday His royal entry into Jerusalem His purging the temple . . b Monday The barren fig tree c. Tuesday, transactions In the temple 1 . The chief priests and elders confiited By a question concerning John's baptism By the parables Ofthe two sons .... Of the vineyard .... 3. Seek to lay hands on him 3. The parable ofthe marriage feast 4. He is questioned, concerning paying tribate The resurrection ..... The greut commandment 5. Christ's question concerning David s Lord Caution concerning llie scribes and Pliarisees Severe reproof of then' and of Jerusalem nrii, 1-13 14-21 22-23 24-27 xviii, 1-20 21-35 xix, 1-2 3-12 13-15 16-22 23-26 27-30 XX, 1-16 17-19 20-28 29-34 xxi, 1-11 12. 17 iB-aa 23-27 28-32 33-41 45-16 xxii, 1-14 15-22 23-33 34-40 41-4G xxiii, 1-12 13-36 37-39 NOTES ON ST. MATTHEW. g Out of the temple 1. His discourse of the destruction of Jerusalem, and the end of the world Chap, xxiv, 1-51 2. The ten virgins, the talents ; the last judgment . . xxv, 1-46 V'l. His passion and resurrection A. His passion, death, and burial . . , xivi, 1-2 6 Wednesday His prediction . ........ uri, 1-? The consultation of the chief priests and elders . . . 3-5 Judas bargains to betray him • ..... 6-16 t Thursday ' In the day time The passover prepared . . , 17-19 W In the evening The traitor discovered ... . . 20-25 The Lord's Supper . ... Q6-29 3. In the night 1. Jesus foretells the cowardice of the apostles . . . 33-35 2. Is in an agony ......... 36-46 3. Is apprehended, reproves Peter and the multitude ; is forsaken of all 47-56 4. Is led to Caiaphas, falsely accused, owns himself the Son of God, is condemned, derided ...... 57-68 5. Peter denies him and weeps . ..... 69-75 e. Friday 1. The height of his passion In the morning 1. Jesus is delivered to Pilate . . ^ . . . xxvii, 1-2 2. The death of Judas , 3-10 3. Jesus's kingdom and silence . 11-14 4. Pilate, though warned by his wife, condemns him . . 15-26 5. He is mocked and led forth 27-32 The third hour The vinegar and gall : the crucifixion ; his garments divided ; the inscription on the cross ; the two robbers ; blasphemies 33—44 From the sixth to the ninth hour The darkness, his last agony .... . 45-49 2. His death 50 The veil rent, and a great earthquake ..... 51-53 The centurion wonders ; the women bekold . . . 54-56 3. His burial 57-61 d. Saturday The sepulchre secured . 62-66 B, His resurrection 1. Testified to the women by an angel .... xcviii, 1-fe By our Lord himself ........ 9-10 2. Denied by his adversaries ..... . .1-15 f . Proved to his apostle* ... .... 16--20 ST. MATTHEW. 1 The* book of the generation of Jesus Christ, the Son of IX. 2 rid, the son of Abraham. Abraham begat Isaac and Isaac bega 3 Jacob, and Jacob begat Judah and his brethren ; And Judal begat Pharez and Zarah of Thamar, and Pharez begat Esrom, and 4 Esrom begat Aram ; and Aram begat Aminadab, and Aminadab 5 begat Naasson, and Naasson begat Salmon ; and Salmon begat 6 Boaz of Rahab, and Boaz begat Obed of Ruth, and Obed begat Jesse ; and Jesse begat David the king. 7 And David the king begat Solomon, of the wife of Uriah ; and So- lomon begat Rehoboam, and Rehoboam begat Abijah, and Abijah 8 begat Asa ; and Asa begat Jehoshaphat, and Jehoshaphat begat 9 Jehoram, and Jehoram begat Uzziah : and Uzziah begat Jotham, and 10 Jotham begat Ahaz, and Ahaz begat Hezekiah, and Hezekiah begat Manasseth, and Manasseth begat Amon, and Amon begat Josiah . 11 and Josiah begat Jeconiah and his brethren, about the time they 12 were carried aw^ay to Babylon. And after they w^ere brought to Babylon, Jeconiah begat Salathiel, and Salathiel begat Zerubbabel ; 13 And Zerubbabel begat Abiud, and Abiud begat Eliakim, and Elia- _* Verse 1. The hook of the generation of Jesus Christ — That is, strictly speaking, the account of his birth and genealogy. This title therefore properly relates to the versos that immediately follow : but as it sometimes signifies the history of a^ person, in that sense it may belong to the whole book. If there were any diffi. cultics in this genealogy, or that given by St. Luke, which could not easily be removed, they would rather affect the Jewish tables, than the credit of the evan- gelists : for they act only as historians setting down these genealogies, as they stood in those public and allowed records. Therefore they were to take them as they found them. Nor was it needful they should correct the mistakes, if there were any. For these accounts sufficiently answer the end for which they are recited. They unquestionably prove the grand point in view, that Jesus was of the family from which the promised seed was to come. And they had more weight with the Jews for this purpose, than if alterations had been made by inspiration itself. For such alterations would have occasioned endless disputes between them and the disciples of our Lord. The son of David, the son of Ahra- ham — He is so called, because to these he was more ]>eculiarly promised ; and of these it was often foretold the Messiah should spring. 3. Of Thamar — St. Matthew adds the names of those women also, that were remarkable in the sacred history. 4. Naasson — Who was prince of the tribe of Judah, when the Israelites entered into Canaan. 5. Obed begat Jesse —The providence of God was peculiarly shown in this, that Salmon, Boaz, and Obed, must each of tliem have been near a hundred years old, at the birth of liis son here recorded. 6. David the king — Particularly mentioned under this character, because his thione is given to the Messiah. 8. Jehoram begat Uzziah — Jehoahaz, Joash, and Amaziah coming between. So that he begat him mediately, us Christ is mediately the son of David and of Abra. ham. So the progeny of Hezekiah, after many generations, are called the sons that should issue from liiia, which he should beget, Isaiah xxxix, 7. 11. Josiah begat Jeconiah — Mediately, Jehoiakim coming between. And hn Orethren — That is, his uncles. The Jews term all kinsmen bretliren. About tht time they were carried away — Which was a little after the birth of Jeconiah. ♦ L\ike iii, 31. CHAPTER I 11 14 kim begat Azor ; and Azor begat ZadocK, and Zadock begat 5 Achim, and Achim begat Eliud ; and Eliud begat Eleazar, and 16 Eleazar begat Matthan, and Matthan begat Jacob ; and Jacob begat Joseph, the husband of Mary, of whom was bom Jesus, who is called Christ. 17 So all the generations from Abraham to David are fourteen generations : and from David to the carrying away to Babylon are fourteen generations, and from the carrying away to Babylon to Christ are fourteen generations. 18 Now the birth of Christ was on this wise: his mother Mary, being espoused to Joseph, before they came together she was found 19 with child by the Holy Ghost. Then Joseph, her husband, being a just man, and yet not willing to make her a public example, pur- 20 posed to put her away privately. But while he was thinking on these things, behold, an angel of the Lord appeared to him in a dream, saying, Joseph, thou son of David, fear not to take to thee Mary thy wife ; for that which is begotten in her is of the Holy 21 Ghost. And she shall bring forth a son, and thou shalt call his name 22 Jesus ; for he shall save his people from their sins. (Now all this was done, that it might be fulfilled which was spoken of the Lord 16. The husband of Mary — Jesus was generally believed to be the son of Joseph. It was needful for all who believed this, to iinow, that Joseph was sprung from David. Otherwise they would not allow Jesus to be the Christ. Jesus, who it called Christ — The name Jesus respects chiefly the promise of blessing made to Abraham : the name Christ, tlie promise of the Messiah's kingdom, which was made to David. It may be farther observed, thai the word Christ in Greek, and Messiah in Hebrew, signify anointed, and imply the prophetic, priestly, and royal characters, which were to meet in the Messiah. Among the Jews, anointing was the cere- mony v'hereby prophets, priests, and kings were initiated into those offices. And if we look into ourselves, we shall find a want of Christ in all these respects. — We are by nature at a distance from God, alienated from him, and incapable of a free access to him. Hence we want a mediator, an intercessor, in a word, a Christ, in his priestly office. This regards our state with respect to God. And vith respect to ourselves, we find a total darkness, blindness, ignorance of God, and the things of God. Now here we want Christ in liis prophetic office, to enlighten our minds, and teach us the whole will of God. We find also within us a strange misrule of appetites and passions. For these we want Christ in his royal character, to reign in our hearts, and subdue all things to himself. 17. So all the generations — Observe, in order to complete the three fourteens, David ends the first fourteen, and begins the second (which reaches to the captivity) and Jesus ends the third fourteen. When we survey such a series of generations, it is a natural and obvious reflection, iiow like the leaves of a tree one passeth away, and another cometh ! Yet the earth still abideth. And with it the goodness of the Lord which runs from generation to generation, tlie common hope of parents and children. Of those who formerly lived upon earth, and perhaps made the most conspicu. BUS figure, how inany are there whose names are perished with them ? How oianj, of whom only the names are remaining? Thus are we likewise passing away! And thus shall we shortly be forgotten ! Happy are we, if, while we are forgotten by men, we are remembered by God ! If our names, lost on earth, are at length found written in the book of life I 19. A jnst man — A strict observer of the law: therefore not thinking it right to keep her. 21. Jesus — That is, a Saviour. It is the same name with Joshua (who was a type of him) which properly signifies, The Lord. Salvation. Hit people — IsrooL And all the Israel of God. la ST. MATTHEW. 23 by the prophe., saying, * Behold, a virgin shall be with child and bring forth a Son, and they shall call his name L'mmanuel, 24 (which is, being interpreted, God with us.) Then Joseph, iieing raised from sleep, did as the angel of the Lord had commanded 25 him, and took unto him his wife : but he knew her not, till she had t brought forth her Son, the first born. And he called his name Jesus. II. Now after Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold, wise men came from the east to Jerusa^ 2 leva, saying, Where is he that is born King of the Jews ? For we have seen his star in the east, and are come to do him homage. 3 When Herod the king had heard these things, he was troubled, and 4 all Jerusalem with him. And having assembled all the chief priests and scribes of the people, he inquired of them, Where the 5 Christ was to be born ? And they said to him, in Bethlehem of 23. They shall call his name Emmanuel — To be called, only means, according to the Hebrew manner of speaking, that the person spoken of shall really and etFectually be what he is called, and actually fulfil that title. Tims, Unto us a child is bom — and his name shall be called Wonderful, Counsellor, the Mighty God, the Prince of Peace — That is, he shall be all these, though not so much nominally, as really, and in effect. And thus was he called Emmanuel; which was no common name of Christ, but points out iiis nature and office ; as he is God incarnate, and dwells by his Spirit in the hearts of his people. It is observable, the words in Isaiah are, Thou (namely, his mother) shalt call; but here, They — that is, all his people, shall call — shall acknowledge him to be Emmanuel, God with us. Which being interpreted — This is a clear proof that St. Matthew wrote his Gospel in Greek, and not in Hebrew. 25. He knew her not, till after she had brought forth — It cannot be inferred from hence, that he knew her afterward : no more than it can be inferred from that expression, 2 Sam, vi, 23, Michal had no child till the day of her death, that she had children afterward. Nor do the words that follow, the first-born son, alter the case. For there are abundance of places, wherein the term first born is used, though there were no subsequent children. II. 1. Bethlehem of Judea — There was another Bethlehem in the tribe of Zebu. Ion. In the days of Herod — commonly called Herod the Great, born at Ascalon. The sceptre was now on the point of departing from Judah. Among his sons were Archelaus, mentioned ver. 22 ; Herod Antipas, mentioned chap, xiv ; and Philip, mentioned Luke iii. Herod Agrippa, mentioned Acts xii, was his grandson Wise men — The first fruits of the Gentiles. Probably they were Gentile philoso phers, who, through the Divine assistance, had improved their knowledge of nature, as a means of leading to the knowledge of the one true God. Nor is it unreasonable to suppose, that God had favoured them with some extraordinary revelations of himself, as he did Melchisedec, Job, and several others, who were not of the family of Abraham ; to which he never intended absolutely to confine his favours. The title given them in the original was anciently given to all philosophers, or men of learning; those particularly who were curious in examin in^ the works of nature, and observing the motions of the heavenly bodies. From the east — So Arabia is frequently called in Scripture. It lay to th> cast of Judea, and was famous for gold, frankincense, and myrrh. We have seen hi. star — Undoubtedly they had before heard Balaam's propliecy. And probablj when they saw this unusual star, it was revealed to them that this prophecy wai fulfilled. In the east — That is, while we were in the east. 2. To do him homage — To pay him that honour, by bowing to the earth before him, which the eastern nations used to pay to their monarchs. 4. The chief priests — That is, not only the high priest and his deputy, with those who formerly had borne that oflice : but also the chief man in each of those twenty-four courses, into which the body of priests were divided, 1 Chron. xxiv, 10. The scribes were those whose peculiar business it was to explain the * Isaiah vii, 14. t Luke ii, 7. CHAPTER 11. i3 •> Judea ; for thus it is written by the prophet, * And thou, Bethlehem, in the land of Judah, art in nowise the least among the princes of Judah ; for out of thee shall come forth a Governor, who shall rule 7 my people Israel. Then Herod, having privately called the wist, men, inquired of them with great exactness, at what time the star 8 appeared : And sending them to Bethlehem, he said, Go, inquire exactly concerning the young child, and if ye find him, bring me 9 word again, that 1 also may come and do him homage. And hav- ing heard the king, they departed ; and lo, the star which they had seen in the east, moved on before them, till it came and stood over iO where the young child was. And seeing the star, they rejoiced 11 with exceeding great joy. And being come into the house, they saw the young child, with Mary his mother ; and falling down, they did him homage. And opening their treasures, they presented to 12 him gifts, gold, frankincense, and myrrh. And having been warned of God in a dream not to return to Herod, they retired into their own country another way. 1 3 And when they had retired, behold, an angel of the Lord appeareth to Joseph in a dream, saying. Arise, and take the young child and his mother, and flee into Egypt, and continue there till I shall tell thee : for Herod will seek the young child to destroy 14 him. And he arose, and took the young child and his mother by 15 night, and retired into Egypt, And continued there till the death of Herod ; that it might be fulfilled which was spoken of the Lord by 1 6 the prophet, saj ing, f Out of Egypt have 1 called my Son. Then Scriptures to the people. They were the public preachers, or expounders of the law of Moses. Whence the chief of them were called doctors of the law. 6. Thou aft in nowise the least among the princes of Judah — That is, among the cities belonging to the princes or heads of thousands in Judah. When this and several other quotations from the Old Testauient are compared with the original, it plainly appears, the apostles did not always think it necessary exactly to tran. scribe the passages they cited, but contented themselves with giving the general sense, though with some, diversity of language. The words of Micah, which we render. Though thou be little, may be rendered. Art thou little ? And then the difference which seems to be here between the prophet and the evangelist vanishes away. 8. And if ye find him, bring me word — Probably Herod did not believe he was born ; otherwise would not so suspicious a prince have tried to make sure work at once ? 10. Seeing the star — Standing over where the child was. 11. They presented to him gifts — It was customary to offer some present to any eminent person whom they visited. And so it is, as travellers observe, in the eastern countries to tiiis day. Gold, frankincense, and myrrh — Probably thepe were the best things their country afforded ; and the presents ordinarily made to great persons This was a most seasonable, providential assistance for a long and expensive ;ourney into Egypt, a country where they were entirely strangers, and were to stay for a considerable time. 15. That it might be fulfilled — That is, whereby was fulfilled. The origind word fn. quently signifies, not the design of an action, but barely the consequence or event of il. Which was spoken of the Lord by the prophet — on another occasion : Out of Egypt have I called my Son — which was now fulfilled as it were anew ; Christ being in a far higher sense the Son of God than Israel, of whom the words were originally spoken, 16. Then Herod, seeing that he was deluded by the wise men — So did his pride teach him to regard this action, as if it were intended to expose him to the deri. * Micah . 2. t Hosea xi, 1. 14 ST. MATTHEW. Herod, seeing he was deluded by the wise men, was exce««ding wroth, and sending forth, slew all the male children that were in Bethlehem, and in all the confines thereof, from two years old and under ; according to the time which he had exactly inquired of the 17 wise men. Then was fulfilled that which was spoken by Jeremiah 18 the prophet, saying, * In Rama was there a voice heard, lamenta- tion, and weeping, and great mourning, Rachel weeping for hey children, and would not be comforted, because they are not 15 But when Herod was dead, behold, an angel of the Lord appeareth 20 in a dream to Joseph in Egypt, saying. Arise, and take the young child and his mother, and go into the land of Israel ; for they 21 are dead who sought the young child's life. And he arose, and took the young child and his mother, and came into the land of 22 Israel. But having heard, Archelaus reigneth over Judea in the room of his father Herod, he was afraid to go thither, and being warned of God in a dream, he turned aside into the region of 23 Galilee. And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets. He shdl be called a Nazarene. III. t In those days cometh John the Baptist preaching in the wilder- 2 derness of Judea, And saying. Repent ye ; for the kingdom of sion of his subjects. Sending forth — a party of soldiers: In all the confines thereof — In all the neighbouring places, of which Rama was on<3. 17. Then was fulfilled — A passage of Scripture, whether prophetic, historical, or poetical, is in the language of the New Testament fulfilled, when an event happens to which it may with great propriety be accommodated. 18. Rachel weeping for her children — The Benjamites, who inhabited Rama, sprung from lier. She was buried near this place ; and is here beautifully represented risen, as it were out of her grave, and bewailing her lost children. — Because they are not — that is, are dead. The preservation of Jesus from this destruction, may be considered as a figure of God's care over his children in their greatest danger. God does not often, as he easily could, cut off tlieir persecutors at a stroke. But he provides a hiding place for his people, and by methods not less effectual, though less pompous, preserves them from being swept away, even when the enemy comes in like a flood. 22. He was afraid to go thither — into Judea; and so turned aside into the region of Galilee — a part of the land of Israel not under the jurisdiction of Archelaus. 23. He came and dwelt in Nazareth — (where he had dwelt before he went tc Bethlehem) a place contemptible to a proverb. So that hereby was fulfilled what has been spoken in effect by several of the prophets, (though bv none of them in express words,) He shall be called a Nazarene — that is, he shall be despised and rejected, shall be a mark of public contempt and reproach. III. 1. In those days — that is, while Jesus dwelt there. In the wilderness of Judea — This was a wilderness properly so called, a wild, barren, desolate place as was that also where our Lord w;is templed. But, generally speaking, a wilder ness in the New Testament means only a common, or less cultivated place it opposition to pasture and arable land. 2. The kingdom of heaven, and the kingdom of God, are hut two phrases fo; the same thing. They mean, not barely a future happy state in heaven, but a slate to be enjoyed on earth : the proper disposition for the glory of heaven, rathej ihar. the possession of it. Is at hand — As if he had said, God is about to erect that kingdom, spoken of by Daniel (ch. ii, 44; and vii, 13, 14;) the kingdom of *he God of heaven. It properly signifies here, the Gospel dispensation, xn which subjects were to be gathered to God by his Son, and a society to be formed, which was to subsist first on earth, and afterward with God in glory. In some places of Scripture, the phrase more particularly denotes the state of it on earth : in others, it signifies only the state of glory : but it generally includes both. The * Jer. XXXI, 15. ^ Mnrk i, 1 ; Luke iii, I. CHAPTER ill. 10 3 heaven is at. hand. For this is he that was spoken of by the Pro phet Isaiah, saying, •The voice of one crying aloud in the wilder- ness, Prepare ye the way of the Lord, make his paths straight 4 And this John had his raiment of camels' hair, and a leathern gir die about his loins ; and his food was locusts and wild honey. 5 Then went out to him Jerusalem and all Judea, and all the regior 6 round about Jordan, And were baptized of him in Jordan, confess 7 ing their sins. But seeing many of the Pharisees and Sadducees coming to his baptism, he said to them, Ye brood of vipers, wlio 8 hath sliowed you to flee from the wrath to come ? Bring forth 9 therefore fruit worthy of repentance : And say not confidently Tews understood it of a temporal kingdom, the seat of which they supposed would be Jerusalem; and the expected sovereign of this kingdom they learned from Daniel to call the Son of man. Both John the Baptist and Christ took up that phrase, the kingdom of heaven, as they found it, and gradually taught the Jews (though greatly unwilling to learn) to underutand it right. The very demand of repentance, as previous to it, showed it was a spiritual kingdom, and that no wicked man, how politic, brave, or learned soever, could possibly be a sflbject of it. 3. The way of the Lord — Of Christ. Make his paths straight — By removing every thing which might prove a hinderance to his gracious appearance. 4. John had his raiment of camels^ hair — Coarse and rough, suiting his character and doctrine. A leathern girdle — Like Elijah, in whose spirit a^-.d power he came His food was locusts and wild honey — Locusts are ranked among clean meats. Lev. xi, 22. But these were not always to be had. So in default of those, he fed on wild honey. 6. Confessing their sins — Of their own accord ; freely and openly. Such prodigious numbers could hardly be baptized by immerging their whole bodies under water : nor can we tliink they were provided with change of raimeni for it, which was scarcely practicable for such vast multitudes. And yet they could not be immerged naked with modesty, nor in their wearing apparel with safety. It seems, therefore, that they stood in ranks on the edge of the river, and that Jolin, passing along before them, cast water on their heads or fices, by which means he might baptize many thousands in a day. And this way most naturally signified Christ's baptizing them with the Holy Ghost and with fire, which John spoke of, as prefigured by his baptizing with water, and wiiich was eminently fulfilled, when the Holy Ghost sat upon the disciples in the appearance of tongues, or flames of fire. 7. The Pharisees were a very ancient sect among the Jews. They took theii name from a Hebrew word, which signifies to separate, because they separated themselves from all other men. They were outwardly strict observers of the law, fasted often, made long prayers, rigoro'isly kept the Sabbath, and paid all tithe, even of mint, anise, and cummin. Hence they were in high esteem among the people. But inwardly, they were full of pride and hypocri^^y. The Sadducees were another sect among the Jews, only not so considerable as the Pharisees. They denied the existence of angels, and the immortality of the soul, and by consequence the resurrection of the dead. Ye brood of vipers — In lite manner, the crafty Herod is styled a fox, and persons of insidious, ravenous, orofane, or sensual dispositions, are named respectively by him who saw theii learts, serpents, dogs, wolves, and swine ; terms which are not the random aaguage of passion, but a judicious designation of the persons meant by them Fr r it was fitt ing such men should be marked out, either for a caution to others, or a warning to themselves. 3. Repentan e is of two sorts; that which is termed legal, and that which is styled evangelical repentance. The former (which is the same that is spoken of fiere) is a thorough conviction of sin. The latter is a change of heart (and consequently of life) from all sin to all holiness. 9 And say not confidently — The word in the original, vulgarly rendered. Think not, seems here, and in many places, not to diminish, but rather add tc • * Isaiah xl. 3 i6 ST. MATTHEW within yourselves, We have Abraham to our Fattier ; for 1 say luito you, God is able of these stones to raise up children to Abra- 10 ham But the axe also already lieth at the root of the tree ; there- fore every tree that bringeth not forth good fruit, is hewn down 11 and cast into the fire. I indeed baptize you with water unto re- pentance ; but he that cometh after me is mightier than I ; whose shoes I am not worthy to bear ; he shall baptize you with the I loly 15 Ghost and with fire : Whose fan is in his hand, .ind he will thoroughly cleanse his floor, and gather the wheat into > » £ arner, * ut will burn up the chaff with unquenchable fire. i3 * 1 hen cometh Jesus from Galilee to Jordan unto John, to be 14 baptized by him. But John forbad him, saying, I have need to be !5 baptized of thee, and comest thou to me? And Jesus answering said to him, Sufier tt now ; for thus it beconieth us to fulfil all 1 6 righteousness. Then he suffered him. And Jesus being baptized, went up straightway from tbe water, and, lo, the heavens were opened to him, and he saw the Spirit of God descending like 17 a dove, and coming upon him. And lo, a voice out of the heavens saying. This is my beloved Son, ii) whcra I delight. the force of the word with which it is joined. We have Abraham to our father — It is ahnost incredible, how great the presumption of the Jews was on this their relation to Abraham. One of their famous sayings was, " Abraham sits near the gates of hell, and suffers no Israelite to go down into it." / say unto you — This preface always denotes the importance of what follows. Of these stones — Proba- bly pointing to those which lay before them. 10. But the axe also already lieth — That is, there is no room for such idle preten ces. Speedy execution is determined against all that do not repent. The compari. Bon seems to be taken from a woodman that has laid down his axe to put off his coat, a.'d then immediately goes to work to cut down the tree. This refers to the V , atn to come in verse 7. Is hewn down — Instantly, without farther delay. ' . He shall baptize you with the Holy Ghost and with fire — He sliall fill you w tl» the Holy Ghost, inflaming your hearts with that fire of love, which many v9„e<-s cannot quench. And this was done, even with a visible appearance as of hre, on the day of pentecost. 12. Whose fan — That is, the word of the Gospel. His floor — That is, liis Church, which is now covered with a mixture of wheat and chaff. He will gathei the wheat into the garner — Will lay up those who are truly good in heaven. 15. It becometh us to fulfil all righteousness — It becometh every' messenger of God to observe all his righteous ordinances. But the particular meaning of our Lord seems to be, that it becometh us to do (me to receive baptism, and you to administer it) in order to fulfil, that is, that I may fully perform every part of the righteous law of God, and the commission he hath given me. 16. And Jesus being baptized — Let our Lord's submitting to baptism teach us a holy exactness in the observance of those institutions wliich owe their obliga. lion merely to a Divine command. Surely thus it becometh all his followers to CxJ.'W all righteousness. Jtsus had no sin to wash away. And yet he was baptized. And God owned his ordinance, so as to make it the season of pouring forth the Holy Spirit upon him. And where can we expect this sacred effusion, but in an humble attendance un Divine appointments ? Lo, the heavens were opened, and he saw the Spirit of Ood — St. Luke adds, in a bodily form — Probably in a glorious appearance cf fire, perhaps in the shape of a dove, descending with a hovering motion, till it rested upon hitn. This was a visible token of those secret ope-ations of the blessed Spirit, by which he was anointed in a peculiar manner ; and abundantly fitted for his publi". work. 17. And lo, a voice — We have here a glorious manifestation of the ever.blessed Trinity: the Father speaking from heaven, the Son spoken to, the Holy GhosI * Mark i, 9 Luke lii, 21 CHAPTER IV 17 IV. ITien* was Jesus led up by the Spirit into the wilderness to 2 be tempted by the devil. And having fasted forty days and forty 3 nights, he was afterward hungry. And the tempter coming to him, said. If thou be the Son of God, command that these stones 4 be made bread. But he answering, said, It is written, f Man shall not live by bread alone, but by every word that proceedeth out of 5 the mouth of God. Then the devil taketh him with him into the holy city, and setteth him on the battlement of the temple, 8 And saith unto him. If thou be the Son of God, cast thyself down ; for it is written, | He shall charge his angels concerning thee, and in their hands they shall bear thee up, lest at any time thou dash 7 thy foot against a stone. Jesus said to him. It is written again, 8 ^ Thou shalt not tempt the Lord thy God. Again, the devil taketh him with him to an exceeding high mountain, and showeth him all £ the kingdoms of the world and the glory of them. And saith to him. All these things will I give thee, if thou wilt fall down and worship 10 me. Then Jesus saith to him, Get thee hence, Satan ; for it is written, || Thou shalt worship the Lord thy God, and him only shall 11 thou serve. Then the devil leaveth him, and behold, angels came and waited upon him. descending upon him. In whom I delight — What an encomium is this! How poor to this are all other kinds of praise ! To be the pleasure, the delight of God, this is praise indeed : this is true glory : tliis is the highest, the brightest light, that virtue can appear in. IV. L Then — After this glorious evidence of his' Father's love, he was com- pletely armed for the combat. Thus after the clearest light and the strongest consolation, let us expect the sharpest temptations. By the Spirit — Probably through a strong inward impulse. 2. Having Justed — Whereby doubtless he received more abundant spiritual strength from God. Forty days and forty nights — As did Moses, the giver of the law, and Elijah, the great restorer of it. He was afterward hungry — And so prepared for the first temptation. 3. Coming to him — In a visible form ; probably in a human shape, as one that desired to inquire farther into the evidences of his being the Messiah. 4. It is written — Thus Christ answered, and thus we may answer all the sug- gestions of the devil. By every word that proceedeth out of the mouth of God — That is, by whatever God commands to sustain him. Therefore it is not needful I should work a miracle to procure bread, without any intimation of my Father's will. 5. The holy city — So Jerusalem was commonly called, being the place God had peculiarly chosen for himself. On the battlement of the temple — Probably over the king's gallery, which was of such a prodigious height, that no one could look down from the top of it without making himself giddy. 6. In their hands — That is, with great care. 7. Thou shalt not tempt the Lord thy God — By requiring farther evidence of what he hath already made sufficiently plain. 8. Showeth him all the kingdoms of the world — In a kind of visionary repre. .entation. 9. If thou wilt fall down and worship me — Here Satan clearly shows who h« «ras. Accordingly Christ answering this suggestion, calls him by his own name, nrhich he had not done before. 10. Get thee hence, Satan — Not, get thee behind me, that is, into thv proper place ; as he said on a quite different occasion to Peter, speaking whal veas not expedient 11. Angels came and waited upon him — Both to supply him with food, and ta congratulate his victory. * Mark i. 12 ; Luke iv, 1 t Deut. viii, 3. X Psahn xci,. 11, 12 ^ Deut. vi, Ifi II Deut. vi, 13. 18 ST. MATTHEW. 12 • But when he nea/d that John was cast into prison, he retired 13 into Galilee. And leaving Nazareth, he came and dwelt at Caper- naum, which is on the sea coast, in the borders of Zebulon and 14 Naphthali : that it might be fulfilled which was spoken by Isaial 15 the prophet, saying, f The land of Zebulon and the land of Naph thah, by the way of the sea, beyond Jordan, Galilee of the Gentiles: 16 The people who walked in darkness saw a great light, and to them who sat in the region of the shadow of death, light is sprung up. 17 From that time Jesus began to preach and to say, Eepent, foi 18 the kingdom of heaven is at hand. | And walking by ihe sea of Galilee, he saw two brethren, Simon called Peter, and Andrew his 19 brother, casting a net into the sea, for they were fishers. And he saith to them, Come after me, and I will make you fishers of men. 20 And straightway, leaving their nets, they followed him. And going 21 on from thence, he saw two other brethren, James the son of Zebedee, and John his brother, in the vessel with Zebedee their 22 father, mending their nets ; and he called them. And leaving the vessel and their father, they immediately followed him. 23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing all manner 24 of disease and all manner of malady among the people. And his fame went through all Syria : and they brought to him all sick people, that were held with divers diseases and tormenting pains ; and demoniacs, and lunatics, and paralytics ; and he healed them. 12. He retired into Galilee — This journey was not immediately after hii temptation. He first went from Judea into Galilee, John i, 43 ; ii, 1. Then into Judea again, and celebrated the passover at Jerusalem, John ii, 13. He baptized in Judea while John was baptizing at Enon, John iii, 22, 23. All this time John was at liberty, ver. 24. But the Pharisees being offended, chap, iv, 1 ; and John put in prison, he then took this journey into Galilee. 13. Leaving Nazareth — Namely, when they had wholly rejected his word, and even attempted to kill him, Luke iv, 29. 15. Galilee of the Gentiles — That part of Galilee which lay beyond Jordan waa so called, because it was in a great measure inhabited by Gentiles, that is, heathens. 16. Here is a beautiful gradation, first, they walked, then they sat in darkness, and lastly, in the region of the shadow of death. 17. From that time Jesus began to preach — He had preached before, both to Jews and Samaritans, John iv, 41, 45. But from this time began his solemn stated preaching. Repent, for the kingdom of heaven is at hand — Although it is the peculiar business of Christ to establish the kingdom of heavep in the hearts of men, yet it is observable, he begins his preaching in the same words with John the Baptist : because the repentance which John taught still was, and evei will be, the necessary preparation for t'nat inward kmgdom. But that phrase is not only used with regard to individuals in whom it is to be established, but also with Togard to the Christian Church, the whole body of believers. In the former ?ens« 1 is opposed to repentance ; in the latter the Mosaic dispensation. 23, The Gospel of the kingdom — The Gospel, that is, the joyous message, is the proper name of our religion : as will be amply verified in all who earnestly and perseveringly embrace it. 24. Through all Syria — The whole province, of which the Jewish country \yai only a small part. And demoniacs — Men possessed with devils : and lunatics, and paralytics — Men ill of the palsy, whose cases were of all others most deplo rable and most helpless. ♦ Mark i, 14. t Isaiah ix, 1,2. t Mark i, 16 ; Luke ▼, 1 CHAPTER V. 19 25 And there followed him great multitudes from Galilee, and Deca polis, and Jerusalem, and Judea, and from beyond Jordan. V. And seeing the multitudes, he went up into the mountam ; and 2 when he was sat down his disciples came to him. And he opened 3 his mouth and taught them, saying, * Happy are the poor in spirit 4 for theirs is the kingdom of heaven. Happy are they that mourn . 5 for they shall be comforted. Happy are the meek ; for they shall 6 inherit the earth. Happy are they that hunger and thirst after r righteousness ; for they shall be satisfied. Happy are the merci 8 ml ; for they shall obtain mercy. Happy are the pure in heart ; 25. Decapolis — A tract of land on the east side of the sea of Ga ilee, in which were ten cities near each other. V. 1. And seeing the multitudes — At some distance, as they .vere coming to him from every quarter. He went up into the mountain — Which was near : where there was room for them all. His disciples — not only his twelve disciples, but all who desired to learn of him. 2. And he opened his mouth — A phrase which always denotes a set and solemn discourse ; and taught them — To bless men, to make men happy, was the greut business for which our Lord came into the world. And accordingly he here pronounces eight blessings together, annexing them to so many steps in Chris- tianity. Knowing that happiness is our common aim, and that an innate instinct continually urges us to the pursuit of it, he in the kindest manner applies to that instinct, and directs it to its proper object. Though all men desire, yet few attain, happiness, because they seek it where it is not to be found. Our Lord therefore begins his Divine institution, which is the complete art of happiness, by laying down before all that have ears to hear, the true and only true method of acquiring it. Observe the benevolent condescension of our Lord. He seems, as it were, to lay aside his supreme authority as our legislator, that he may the better act the part of our friend and Saviour. Instead of using the lofty style, in positive com. mands, he, in a more gentle and engaging way, insinuates his will and our duty, by pronouncing those happy who comply with it. 3. Happy are the poor — In the following discourse there is, 1. A sweet invita- tion to true holiness and happiness, ver. 3-12. 2. A persuasive to impart it to others, ver. 13-16, 3. A description of true Christian holiness, ver. 17; chap, vii, 12, (in which it is easy to observe, the latter part exactly answers the for- mer.) 4. The conclusion : giving a sure mark of the true way, warning against false prophets, exhorting to follow after holiness. The poor in spirit — They who are unfeignedly penitent, they who are truly convinced of sin ; who see and feel the state they are in by nature, being deeply sensible of their sinfulness, guilti. ness, helplessness. For theirs is the kingdom of heaven — The present inward kingdom : righteousness, and peace, and joy in the Holy Ghost, as well as the eternal kingdom, if they endure to the end. 4. They that mourn — Either for their own sins, or for other men's, and arc steadily and habitually serious. They shall be comforted — More solidly and deeplj' even in this world, and eternally in heaven. 5. Happy are the meek — They that hold all their passions and affections evenly balanced. They shall inherit the earth — They shall have all things really necea- sary for life and godliness. They shall enjoy whatever portion God hath given thera hero, and shall hereafter possess the new earth, wherein dwelleth right. >:>U8ness. 6. They that hunger and thirst after righteousness — Ailer the holiness here described. They shall he satisfied with it. 7. The merciful — The tender-hearted : they who love all men as themselves : They shall obtain mercy — Whatever mercy therefore we desire from God, the same let us show to our brethren. He will repay us a thousand fold, the love we bear to any for his sake. 8. The pure in heart — The sanctified : they who love God with all their heaita They shall see G9d — In all things here ; hereafter in glory. ♦Luke vi, 20 20 ST. MATTHEW. 9 for they shall see God. Happy are the peace makers ; for they 10 shall be called the children of God. Happy are they who art persecuted for ttghteousness' sake ; for theirs is the kingdom of 11 lieaven. Happy are ye when men shall revile and persecute you, 1 2 and say all manner of evil against you falsely for my sake : Rejoice and be exceeding glad ; for great is your reward in heaven ; lor so persecuted they the prophets who were before you. 13 * Ye are the salt of the earth : but if the salt have lost its savour wherewith shall it be salted ? It is thenceforth good for nothing. 1 4 but to be cast out and to be trodden under foot of men. Ye are the light of the world. A city that is situated on a mountain cannot 15 be hid. f Neither do they light a candle and put it under a bushel, but on a candlestick, and it giveth light to all that are in the house. 1 b Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven. 1 7 Think not that I am come to destroy the law or the prophets . I 18 am not come to destroy but to fulfil. \ For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no- 9. The peace makers — They that out of love to God and man do all possible good to all men. Peace in the Scripture sense implies all blessings temporal and eternal. They shall he called the children of God — Shall be acknowledged such by God and man. One would imagine a person of this amiable temper and behaviour would be the darling of mankind. Bat our Lord well knew it would not be so, as long as Satan was the prince of this world. He tiierefore warns them before of the treatment all were to expect, who were determined thus to tread in his steps, by immediately subjoining, Happy are they who are persecuted for righteousness' sake. Through this whole discourse we cannot but observe the most exact method which can possibly be conceived. Every paragraph, every sentence, is closely connected both with that which precedes, and that which follows it. And is not this the pattern for every Christian preacher ? If any then are able to follow it without any premeditation, well : if not, let them not dare to preach without it. No rhapsody, no incoherency, whether the things spoken be true or false, comes of the Spirit of Christ. 10. For righteousness' sake — That is, because they have, or follow after, the righteousness here described. He that is truly a righteous man, he that jnourns, and he that is pure in heart, yea, all that will live godly in Christ Jesus, shall suffer persecution, H Tim. iii, 12. The world will always say, A^-iy vpith such fellows from the earth. They are made to reprove our thoughts. They are grievous to us even to behold. Their lives are not like other men's ; their ways are of another jashion. 11. Revile — When present: say all evil — When you are absent. 12. Your reward — Even over and above the happiness that naturally and directly results from holiness. 13. Ye — Not tlijB apostles, not ministers only ; but all ye who are thus holy, are the salt of the earth — Are to season others. 14. Ye are the light of the world — If ye are thus holy, you can no more be hid than the sun in the firmament : no more than a ciiy on a mountain — Probablj pointing to that on the brow of the opposite hill. 15 Nay, the very design of God in giving you this light was, that it might since. 16 That they may see — and glorify — That is, that seeing your good works, they may be moved to love and serve God likewise. 17. Think not — Do not imagine, fear, hope, that I am come — Like your teash ers, to destroy the law or the prophets. I am not come to destroy — The moral law, but to fulfil — To establish, illustrate, and explain its highest meaning, both by my Ws and doctrine. • Mark ix, 50 ; Luke xiii, 34. T Mark iv, 21 , Luke viii, 16 ; xi, 33. + T.uke xvi, 17 ; xxi. 31 CHAPTER V 21 9 wise pass from the law till all things be effected. Whosoevei therefore shall break one of the least of these commandments, and teach men so, shall be the least in the kingdom of heaven ; but whosoever shall do and teach them, he shall be great in the 80 kingdom of heaven. For I say unto you, That unless your right- eousness shall exceed the righteousness of the scribes and Phari- 21 sees, ye shall in nowise enter into the kingdom of heaven. Ye have heard that it was said to them of old, * Thou shalt do no murder, and whosoever shall do murder, shall be liable to the 22 judgment. But I say unto you, That whosoever is angry \\ ai his brother shall be liable to the judgment ; and whosoever shall say to his brother, Raca, shall be liable to the council ; but whoso- 23 ever shall say. Thou fool, shall be liable to hell fire. Therefore, if thou bring thy gift to the altar, and shalt there remember, that thy 24 brother hath aught against thee, Leave there thy gift before the 18. Till all things shall he effected — Which it either requires or foretells. For the law has its effect, when the rewards are given, and the punishments annexed to it inflicted, as well as when its precepts are obeyed. 19. One of the least — So accounted by men ; and shall teach — Either by word or example ; shall be the least — That is, shall have no part therein. 20. The righteousness of the scribes and Pharisees — Described in the sequel ol tliis discourse. 21. Yr. have heard — From the scribes reciting the law ; Thou shalt do no mur. der — And they interpreted this, as all the other commandments, barely of the outward act. The judgment — The Jews had in every city a court of twenty-three men, who could sentence a criminal Vo be strangled. But the sanhedrim only (the great council which sat at Jerusalem, consisting of seventy-two men,) could sentence to the more terrible death of stoning. That was called the judgment, this the council. 22. Bat I say unto you — Which of the prophets ever spake thus ? Their Ian. guage IS, Thus saith the Lord. Who hath authority to use this language, but the one I/ivvgiver, who is able to save and to destroy. Whosoever is angry with his brother — Some copies add, without a cause — But this is utterly foreign in the whole scope and tenor of our Lord's discourse. If he had only forbidden iJie being angry without a cause, there was no manner of need of that solemn declaration, / say unto you ; for the scribes and Pharisees themselves said as much as this. Even they taught, men ought not to be angry without a cause. So that this righteousness does not exceed theirs. But Christ teaches, that we ought not, for any cause, to be so angry as to call any man Raca, or fool. We ought not, for any cause, to be angry at the person of the sinner, but at his sins only. Happy world, were this plain and necessary distinction thoroughly understood, remembered, practised ! Raca means, a silly man, a trifler. Whoso, ever shall say, Thou fool — Shall revile, or seriously reproach any man. Our Lord specified three degrees of murder, each liable to a sorer punishment than the other: not indeed froiu men, but from God. Hell fire — In the valley of Hin- nom (whence the word in the original is taken) the children were used to be burnt alive to Moloch. It was afterward made a receptacle for the filth of the city, where continual fires were kept to consume it. And it is probable, if any jriminals were burnt alive, it was in this accursed and horrible place. ThsTS- fore both as to its former and latter state, it was a fit emblem of hell. It must here signify a degree of future punishment, as much more dreadful than those "'nciirred in the two former cases, as burning alive is more dreadful than eitliei itrangling or stoning. 23. Thy brother hath aught against thee — On any of the preceding accounts ; for any unkind thought or word : any that did not spring from love. 24. Leaving thy gift, go — For neither thy gift nor thy praytr will atone foi lliy want of love : but this will make them both an abomination before God. ' Exod. kx. 13. ■22 ST. MATTHEW altar, and go, first be reconciled to thy brother, and then come 25 and offer thy gift. * Agree with thine adversary quickly while thou art in the way with him, lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and 26 thou be cast into prison. Verily I say unto thee, Thou shalt in no- wise come out thence, till thou hast imid the last farthing. 27 Ye have heard, that it was said, fThou shalt not commit adul- 28 tery. But I say unto you. That whosoever looketh ujjon a woman to lust after her, hath already committed adultery with her in his 29 heart. | But if thy right eye cause thee to offend, pluck it out, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast 30 into hell. And if thy right hand cause thee to offend, cut it off, and cast it from thee ; for it is profitable for thee that one of thy mem- bers should perish, and not that thy whole body be cast into hell. 31 It hath been said, § Whosoever shall put away his wife^ let him 32 give lier a writing of divorce. But I say unto you, Whosoever shall Y)ut away his wife, save for the cause of whoredom, causeth her to commit adultery: and whosoever shall marry her that is put away, committeth adultery. 33 Again, ye have heard that it was said to tliem of old, || Thou shalt not forswear thyself, but shalt j^erform thine oaths unto the 34 Lord. But I say unto you. Swear not at all, neither by heaven, 35 for it is God's throne: Nor by the eartli, for it is his footstool: 36 neither by Jerusalem, for it is the city of the great King. Neither 25. Agree with thine adversary — With any against whom thou hast thus offended : while thou art in the way — Instantly, on the spot ; before you part. Lest the adversary deliver thee to the judge — Lest he commit his jause to God 26. Till thou bast paid the last farthing — That is, for ever, since thou canst never do this. What has been hitherto said refers to meekness : what follows, to purity of heart. 27. Thou shalt not commit adultery — And this, as well as the sixth command, ment, the scribes and Pharisees interpreted barely of the outward act. 29, 30. If a person as dear as a right eye, or as useful as a right hand, cause thee thus to offend, though but in heart. Perhaps here may be an instance of a kind of transposition which is frequently found in the sacred writings : so that the 29th verse may refer to 27, 28 ; and the 30th to ver. 21, 22. As if he had said, Part with any thing, however dear to you, or otherwise useful, if you cannot avoid sin while you keep it. Even cut off your right hand, if you are of so passionate a temper, that you cannot other, wise be restrained from hurting your brother. Pull out your eyes, if you can no otherwise be restrained from lusting after women. 31. Let him give her a writing of divorce — Which the scribes and PhariMes allowed men to do on any trifling occasion. 32. Causeth her to commit adultery — If she marry again. 33. Our Lord here refers to the promise made to the pure in heart cf seeing God in all things, and points out a false doctrine of the scribes, which arose from tfteir not thus seeing God. What he forbids is, the swearing at all, 1, by any creature, 2, in our ordinary conversation : both of which the scribes and Pharisees taught to be perfectly mnocent. 36. For thou canst not make one hair white or black — Whereby it appears, that this also is not thine but God's. ♦ Luke xii, 58. f Exod. xx, 14. t Chap, xviii, 8 , Mark ix, 43. ^ Deut air « Matt, xix, 7; lilark x, 2 ; Luke xvi. 18 || Exod. xx » CHAPTER V. 23 shalt thou swear by thy head ; for thou canst not make one hair 37 white or black. But let your conversation be yea, yea ; nay, nay ; for whatsoever is more than these is of the evil one. 38 Ye have heard that it hath been said, * An eye for an eye, 39 and a tooth for a tooth. But I say unto you, that ye resist not the evil man : but whosoever shall smite thee on the right cheek, 40 'urn to him the other also ; And if a man will sue thee, and take 41 iway thy coat, let him have thy cloak also. And whosoever shal! 42 compel thee to go with him one mile, go with him twain, f Give to him that asketh thee, and from him that would borrow of thee, turn not away. 43 Ye have heard that it hath been said, J Thou shalt love thy 44 neighbour, and hate thine enemy. But I say unto you, ^ Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute 45 you: That ye may be the children of your Father, who is in heaven ; for he maketh his sun to rise on the evil and on the good, 46 and sendeth rain on the just and the unjust. For if ye love them that love you, what reward have ye ? Do not even the publicans 37. Let your conversation be yea, yea ; nay, nay — That is, in your commor discourse, barely affirm or deny. 38. Ye have heard — Our Lord proceeds to enforce such meekness and love on those who are persecuted for righteousness' sake (which he pursues to the end of the chapter) as were utterly unknown to the scribes and Pharisees. It hath been said — In the law, as a direction to judges, in case of violent and barbarous assaults. An eye for an eye, and a tooth for a tooth — And this Jias been interpretc d, as encouraging bitter and rigorous revenge. 39. But I say unto you, that ye resist not the evil man — Thus ; the Greek word translated resist signifies standing in battle array, striving for victory. If a man ttnite thee on the right cheek — Return not evil for evil : yea, turn to him the other — Rather than revenge thyself. 40. 41. Where the damage is not great, choose rather to suffer it, though possibly it may on that account be repeated, than to demand an eye for an eye, to enter into a rigorous prosecution of the offender. The meaning of the whole passage seems to be, rather than return evil for evil, when the wrong is purely personal, submit to one bodily wrong after another, give up one part of your goods after another, submit to one instance of compulsion after another. That the words are not literally to be understood, appears from the behaviour of our r«ord himself, John xviii, 22, 23. 42. Thus much for your behaviour toward the violent. As for those who use milder methods, Give to him that asketh thee — Give and lend to any so far, (but no farther, for God never contradicts himself) as is consistent with thy engage. mcn*.= to thy creditors, thy family, and the household of faith. 43. Thou shalt love thy neighbour ; and hate thy enemy — God spoke the former part ; the scribes added the latter. 44. Bless them that curse you — Speak all the good you can to and of them, who speak all evil to and of you. Repay love in thought, word, and deed, to those who hate you, and show it both in word and deed. 45. That ye may be the children — That is, that ye may continue and appear such before men and angels. For he maketh his sun to rise — He gives them such blessings as they will receive at his hands. Spiritual blessings they will not receive. 46. The publicans — were officers of the revenue, farmers, or receirera of t:je public money : men employed by the Romans to gather the taxes and customs, which they exacted of the nations they had conquered. These were generally odious for their extortion and oppression, and were reckoned by the Jews as the Tory scum of the earth. • De It xix, 21. t Luke vi, 30. t Lev. xix. IR 6 Luke vi, 27 3.^ 24 ST. MATTHEW. *7 the same ? And if ye salute your friends only, what do ya more 48 than others ; do not even the heathens so 1 Therefore ye shall be perfect, as your Father who is in heaven is perfect. VI. Take heed that ye practise not your righteousness before men, to be seen of them ; otherwise ye have ac '•pward from your 2 Father who is in heaven. Therefore when thou dost aims, do not sound a trumpet before thee, as the hypocrites do, in the STna 3 gogues, and in the streets, that they may have glory of men. Verily I say unto you, they have their reward. But when thou dost 4 alms, let not thy left hand know what thy right hand doth : That thy alms may be in secret, and thy Father who seeth in secret 5 will reward thee openly. And when thou prayest, thou shalt not be as the hypocrites ,- for they love to pray standing in the syna- 47. And if ye salute your friends only — Our Lord probably glances at those prejudices, which different sects had against each other, and intimates, that he would not have his followers imbibe that narrow spirit. Would to God this had been more attended to among the unhappy divisions and subdivisions, into which his Church has been crumbled ! And that we might at least advance so far, as cordially to embrace our brethren in Christ, of whatever party or denomi nation they are ! 48. Therefore ye shall be perfect; as your Father who is in heaven is perfect — So the original runs, referring to all that holiness which is described in the fore, going verses, which our Lord in the beginning of the chapter recommends as happiness, and in the close of it as perfection. And how wise and gracious is this, to sum up, and, as it were, seal all his ccmniandments with a promise 1 Even the proper promise of the Gospel ! Thai he will put those laws in our minds, and write them in our hearts ! He well knew how ready our unbelief would be to cry out, this is impossible ! And therefore stakes upon it all the power, truth, and faithfulness of him to whom all things are possible. VL 1. In the foregoing chapter our Lord particularly described the nature of inward holiness. In this he describes that purity of intention without which none of our outward actions are holy. This chapter contains four parts, \. The right intention and manner of giving alms, ver. 1-4. 2. The right intention, manner, form, and prerequisites of prayer, ver. 5—15. 3. The right intention, and manner of fasting, ver. 16-18. 4. The necessity of a pure intention in all things, unmixed either with the desire of riches, or worldly care, and fear of want, ver. 19-34. This verse is a general caution against vam glory, in any of our good works : All these are here summed up together, in the comprehensive word righteous, ness. This general caution our Lord applies in the sequel to the three principal branches of it, relating to our neighbour, ver. 2—4 : to God, ver. 5, 6 : and to ourselves, ver. 16-18. To he seen — Barely the being seen, while we are doing any of these things, is a circumstance purely indifferent. But the doing them with this view, to be seen and admired, this is what our Lord condemns. 2. As the hypocrites do — Many of the scribes and Pharisees did this, under a pretence of calling the poor together. They have their reward — All they will have ; for they shall have none from God. 3 Let not thy left hand know what thy right hand doth — A proverbial expression for doing a thing secretly. Do it as secretly as is consistent, 1. With the doing it at all. 2. With the doing it in the most effectual manner. 5. The synagogues — These were properly the places where the people assem. bled for public prayer, and hearmg the Scriptures read and expounded. They were in fvery city from the time of the Babylonish captivity, and had service in them thrice a day on three days in the week. In every synagogue was a council •»f grave and wise persons, over whom was a president, called Ihe ruler of the synagogue. But the word here, as well as in maiiy other texts, signifies any place of public concourse. CHAPTER VI. 25 gogues, and in the corners of the streets, that they may appeal 6 unto men : verily I say unto you, they have their reward. But thou, when thou prayest, enter into thy closet, and having shut thy door, pray to thy Father who is in secret, and thy Father wlio seeth 7 in secret shall reward thee. But when ye pray, use not vain repe- titions, as the heathens ; for they think they shall be heard for 8 their much speaking. Be not therefore like them ; for youi Father knoweth what things ye have need of, before ye ask hira 9 * Thus therefore pray ye, Our Father, who art in heaven, hallowed iO he thy name. Thy kingdom come ; thy will be done on earth, as 1 1 it is in heaven Give us this day our daily bread. And forgive 12 us cur debts, as we forgive our debtors. And lead us not into 6 Enter into thy closet — That is, do it with as much secrecy as thou canst. 7. Use not vain repetitions — To repeat any words without meaning them, it> certainly a vain repetition. Therefore we should be extremely careful in all our prayers to mean what we say ; and to say only what we mean from the bottom of our hearts. The vain and heathenisli repetitions which we are here warned against, are most dangerous, and yet very common ; which is a principal cause why so many, who still profess religion, are a disgrace to it. Indeed all the words in the world are not equivalent to one holy desire. And the very best prayers are but vain repetitions, if they are not the language of the heart. 8. Your Father knoweth what things ye have need of — We do not pray to inform God of our wants. Omniscient as he is, he cannot be informed of any thing which he knew not before : and he is always willing to relieve them. The chief thing wanting is, a fit disposition on our part to receive his grace and blessing. Consequently, one great office of prayer is, to produce such a disposition in us : to exercise our dependence on God ; to increase our desire of the things we ask for ; to make us so sensible of our wants, that we may never cease wrestling till we have prevailed for the blessing. 9. Thus therefore pray ye — He who best knew what we ought to pray for, and how we ought to pray, what matter of desire, what manner of address would most please himself, would best become us, has here dictated to us a most perfect and universal form of prayer, comprehending all our real wants, expressing all our lawful desires ; a complete directory and full exercise of all our devotions. Thus — For these things ; sometimes in these words, at least in this manner, short, close, fiill. This prayer consists of three parts, the preface, the petitions, and the conclu- sion. The preface. Our Father, who art in heaven, lays a general foundation for prayer, comprising what we must first know of God, before we can pray in confidence of being heard. It likewise pomts out to us that faith, humility, love of God and man, with which we are to approach God in prayer. 1. Our Father — Who art good and gracious to all, our Creator, our Preserver ; the Father of our Lord, and of us in him, thy children by adoption and grace : not my Father only, who now cry unto thee, but tlie Father of the universe, of angels and men: who art in heaven — Beholding all things, both in heaven and earth ; knowing every creature, and all the works of every creature, and every possible event from everlasting to everlasting : the almighty Lord and Ruler ot «11, mperintending and disposing all things ; in heaven — Eminently there, but not Aei'' alone, seeing thou fillest heaven and earth. r. 1. Hallowed be thy name — Mayest thou, O Father, be truly known by all mteiiigent beings, and with affections suitable to that knowledge : mayest tnou be duly honoured, loved, feared, by all in heaven and in earth, by all angels and all men. 2. Thy kingdom come — May thy kingdom of grace come quickly, and swallow up all the kingdoms of the earth : may all mankind, receiving thee, U Christ, for their king, truly believing in thy name, be filled with righteousness, and peace, and joy; with holiness and happiness, till they are removed hence into Ihy kingdom of glory, to reign with thee for ever and ever. "* Luke li. Z 26 ST. MATTHEW. 1 3 temptation, but deliver us from evil. For thint is the kingdom, and the power, and the glory, for ever and ever. Amen. -4 * For if ye forgive men their trespasses, your heavenly Father 1 5 will also forgive you. But if ye forgive not men their trespasses 1 6 neither will your Father forgive your trespasses. Moreover, when ye fast, be not as the hypocrites, of a sad countenance ; for they disfigure their faces, that they may appear unto men to fLst : verily 17 I say unto you, they have their reward. But thou, when thou '8 fastest, anoint thy head, and wash thy face : That thou appear not unto men to fast, but to thy Father who is in secret, and thy Fathe* who seeth in secret shall reward thee. 19 t Lay not up for yourselves treasures on earth, where moth and 20 rust consume, and where thieves break through and steal : But lay 3. Thy will he done on earth, as it is in heaven — May all the inhabitants of the earth do thy will as willingly as the holy angels : may these do it continually even as they, without any interruption of their willing service ; yea, and perfectly as they : mayest thou, O Spirit of grace, through the blood of the everlasting covenant, make them perfect in every good work to do thy will, and work in them all that is well pleasing in thy sight. 4. Give us — O Father (for we claim nothing of right, but only of thy free mercy) this day — (for we take no thought for the morrow) our daily bread — All things needful for our souls and bodies: not only the meat that perisheth, but the sacramental bread, and thy grace, the food which endureth to everlast- ing life. 5. And forgive us our debts, as we also forgive our debtors — Give us, O Lord, redemption in thy blood, even the forgiveness of sins : as thou enablest us freely and fully to forgive every man, so do thou forgive all our trespasses. 6 And lead us not into temptation, but deliver us from evil — Whenever we are empted, O thou that helpest our infirmities, suffer us not to enter into tempta- tion; to be overcome or suffer loss thereby; but maJse a way for us to escape, so that we may be more than conquerors, through thy love, over sin and all the consequences of it. Now the principal desire of a Christian's heart being the glory of God, (ver. 9, 10,) and all he wants for himself or his brethren being the daily bread of soul and body, (or the support of life, animal and spiritual,) pai don of sin, and deliverance from the power of it and of the devil, (ver. 11, 12, 13,) there is nothing beside that a Christian can wish for ; therefore this prayer com- prehends all his desires. Eternal life is the certain consequence, or rather com- pletion of holiness. III. For thine is the kingdom — The sovereign right of all things that are or ever were created : The power — the executive power, whereby thou governest all things in thy everlasting kingdom : And the glory — The praise due from every creature, for thy power, and all thy wondrous works, and the mightiness of thy kingdom, whicli endureth through all ages, even for ever and ever. It is ob- servable, that though the doxology, as well as the petitions of this prayer, is threefold, and is directed to the Father, Son, and Holy Ghost distinctly, yet is the whole fully applicable both to every person, and to the ever-blessed and undivided trinity. 16. When ye fast — Our Lord does not enjoin either fasting, alms-deeds, cr prayer : all these being duties which were before fully established in the Chorch af God. Disfigure — By tlie dust and ashes which they put upon their heads^ ai was usual at the times of solemn humiliation. 17. Anoint thy head — So the Jews frequently did. Dress thyself as usual 19. Lay not up for yourselves — Our Lord here makes a transition from reli gious to common actions, and warns us of another snare, the love of money, as inconsistent with purity of intention as the love of praise. Where rust and moth eonsume — Where all things are perishable and transient. He may likewise have a farther view in these words, evon to guard us against • Mark xi, 25. t Luke xii. 33 CHAPTER VI. 27 up for yourselves treasures in heaven, where neither motli nor rust doth consume, and where thieves do not break through nor steal. 21 For where your treasure is, there will your heart be also. * The 22 eye is the lamp of the body : if therefore thine eye be single, 23 thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness : if therefore the light that is 84 in thee be darkness, how great ts that darkness ? f No man cau serve two masters : for either he will hate the one and love V\q other, or he will cleave to the one and neglect the other. Ye can- 25 not serve God and mammon. | Therefore I say unto you, Take not thought for your life, what ye shall eat, or what ye shall drink, nor for your body, what ye shall put on. Is not the life more than 26 meat, and the body than raiment 1 Behold the birds of the air • •they sow not, neither do they reap, nor gather into barns ; yet your 27 heavenly Father feedeth them. Are ye not much better than they 1 And which of you, by taking thought, can add to his age 28 the smallest measure? And why take ye thought for raiment^ Consider the lilies of the field, how they grow ; they toil not, nei- 29 ther do they spin : And yet I say unto you, that even Solomon in 30 all his glory was not arrayed like one of these. Now if God so clothe the grass of the field 'which to-day is, and to-morrow is cast mto the still, will he not much more clothe you, O ye of little faith ' 31 Therefore take not thought, saying. What shall we eat, or what making any thing on earth our treasure. For then a thing properly becomes our treasure, when we set our affections upon it. 22. The eye is the lamp of the body — And what the eye is to the body, tlie intention is to the soul. We may observe with what exact propriety our Lord places purity of intention between worldly desires and worldly cares, either of which directly tend to destroy. If thine eye be single — Singly fixed on God and heaven, thy whole soul will be full of holiness and happiness. If thine eye be evil — Not single, aiming at any thing else. 24. Mammon — Riches, money ; any thing loved or sought, without refer ence to God. 25. And if you serve God, you need be careful for nothing. Therefore take not thought — That is, be not anxiously careful. Beware of worldly cares; for these are as inconsistent with the true service of God as worldly desires. Is not the life more than meat ? — And if God give the greater gifl, will he deny the smaller? z 27. And which of you — If you are ever so careful, can even add a moment to your own life thereby ? This seems to be far the most easy and natura! sense of the words. 29. Solomon in all his glory was not arrayed like one of these — Not in garments of so pure a white. The eastern monarchs were oflen clothed in white robes. 30. The grass of the field — is a general expression, mcluding both herbs and fluwers. Into the still — This is the natural sense of the passage. For it car hardly be supposed that grass or flowers should be thrown into the oven the day lilor they were cut down. Neither is it the custom in the hottest countries, where they dry fastest, to heat ovens with them. If God so clothe — The w .-rd properly implies, the putting on a complete dress, that surrounds the body on all rides; and beautifully expresses that external membrane, whicli (like the skin in a human body] at once adorns the tender fabric of the vegetable, and guards it from the injuries of the weather. Every microscope in which a flower is viewed gives a lively comment on this text. 31. Therefore take not thought — How kind are these precepts ! The substance of which is only this. Do thyself no harm ! Let us not be so ungrateful to him • Luke XI, 34. t Lukc xvi, 13 % Luke xii, 22 28 ST. MATTHEW. 32 shall we dnnk, or what shall we wear? (For after all these tli ng do the heathena seek) for your heavenly Father knoweth that ye 33 need all these things. But seek ye first the kingdom of God and his righteousness, and all these things shall be added to you. 34 Take not therefore thought for the morrow : for the morrow shall take thought for itself: sufficient for the day is the evil thereof. VII. * Judge not, that ye be not judged. For with what judgmeci 2 ye judge, ye shall be judged, and with what measure ye mete, ii 3 shall be measured to you. fAnd why beholdest thou the mote in thy brother's eye, but observes! not the beam in thine own eye ? 4 Or how sayest thou to thy brother. Let me pull out the mote from 5 thine eye, and behold, a beam is in thine own eye 1 Thou hypo- crite, first cast out the beam out of thine own eye, and then shalt 6 thou see clearly to cast the mote out of thy brother's eye. Give not that which is holy to dogs, neither cast your pearls before swine, lest they, trample them under their feet, and turning rend you. nor so injurious to ourselves, as to harass and oppresB our minds with that bur- den of anxiety, which lie has so graciously taken off. Every verse speaks at once to the understanding, and to the heart. We will not therefore indulge these unnecessary, these useless, these mischievous cares. We will not borrow the anxieties and distresses of the morrow, to aggravate those of the present day. Rather we will cheerfully repose ourselves on that heavenly Father, who knows we have need of these things ; who has given us the life, which is more than meat, and the body, which is more than raiment. And thus instructed in the philosophy of our heavenly Master, we will learn a lesson of faith and cheer- fulness from every bird of the air, and every flower of the field. 33. Seek the kingdom of God and his righteousness — Singly aim at this, that God, reigning in your heart, may fill it with the righteousness above described. And indeed whosoever seeks this first, will soon come to seek this only. 34. The morrow shall take thought for itself — That is, be careful for the mor- row when it comes. The evil thereof — Speaking after the manner of men. But all trouble is, upon the whole, a real good. It is good physic which God dis- penses daily to his children, according to the need and the strength of each. Chap. VII. Our Lord now proceeds to warn us against the chief hinderances of holiness. And how wisely does he begin with judging? wherein all young converts are so apt to spend that zeal which is given them for better purposes. Ver. 1. Judge not — any man without full, clear, certain knowledge, without absolute necessity, without tender love. 2. With what measure ye mete, it shall be measured to you — Awful words ! So we may, as it were, choose for ourselves, whether God shall be severe or mercifiil to us. God and man will favour the Ccindid and benevolent : but they must expect judgment without mercy, who have showed no mercy. 3. In particular, why do you open your eyes to any fault of your brother, while you yourself are guilty of a much greater ? The viote — The word properly signifies a splinter or shiver of wood. This and a beam, its opposite, were pro- verbially used by the Jews, to denote, the one, small infirmities, the other, gr3»9, palpable faults. 4. How sayest thou — ^With what face ? 5. Thou hypocrite — It is mere hypocrisy to pretend zeal for the amendment of others while we have none for our own. Then — When that which obstructed thy sight is removed. 6. Here is another instance of that transposition, where of the two things pro. posed, the latter is first treated of. Give not — to dogs — lest turning they rend you : Cast not — to swine — lest they trample them under foot. Yet even then, when the beam is cast out of thine own eye. Give not — ^That is, talk not of the deep things of God to those whom you know to bo wallowing in sin • neither declare the great things God hath done for your soul to the profane. ♦ l.uke VI, 37 t Luke vi. 41 CHAPTER VII 29 7 * Ask, and it shall be given you ; seek, and ye shall find ; knock H and it shall be opened to you. For every one that asketh, receiveth, and he that seeketh, findeth, and to him that knocketh, it shall be 9 opened. What man is there of you, who if his son ask bread, will 10 give him a stone? And if he ask a fish, will he give him a s. 1 I pent ? If ye then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give 2 good things to them that ask him ? t Therefore all things whatso- e' er ye would that men should do to you, do ye even so to them f )r this is the law and the prophets. 3 :{: Enter ye in through the strait gate : for wide ts the gate and broad is the way that leadeth to destruction, and many there are 14 that go in through it : Because strait is the gate and r arrow is the .way that leadeth to life, and few there are that find it. 15 But beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves. §By their fruits 16 ye shall know them Do men gather grapes from thorns, or figs 17 from thistles? So every good tree bringeth forth good fruit; but 18 the corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fiirious, persecuting wretches. Talk not of perfection, for instance, to the for mer ; not of your experience to the latter. But our Lord does in nowise forbid us to reprove, as occasion is, both the one and the other. 7. But ask — Pray for them, as well as for yourselves : in this there can be no such danger. Seek— Add your own diligent endeavours to your asking: and knock — Persevere importunately in that diligence. 8. For every one that asketh receiveth — Provided he ask aright, and ask what is agreeable to God's will. 11. To them that ask him — But on this condition, that ye follow the "xample of his goodness, by doing to all as ye would they should do to you. For this is the law and the prophets — This is the sum of all, exactly answering chap, v, 17. The whole is comprised in one word, Imitate the God of love. Thus far proceeds the doctrinal part of the sermon. In the next verse begins the exhortation to practise it. 13. The strait gate — The holiness described in the foregoing chapters. And this is the narrow way. Wide is the gate, and many there are that go in through it — They need not seek for this ; they come to it of course. Many go in through it, because strait is the other gate — Therefore they do not care for it ; they like a wider gate. 15. Beware of false prophets — Who in their preaching describe a broad waj to heaven : it is their prophesying, their teaching the broad way, rather than their walking in it themselves, that is here chiefly spoken of. All those are false prophets, who teach any other way than that our Lord hath here marked out. In sheep's clothing — With outside religion and fair professions of love : Wolves — Not feeding, but destroying souls. 16. By their fruits ye shall know them — A short, plain, easy rule, whereby to snow true O'om false prophets : and one that may be applied by people of the weakest capacity, who are not accustomed to deep reasoning. True prophets convert sinners to God, or at least confirm and strengthen those that are con- 7efted. False prophets do not. They also are false prophets, who though speaking the very truth, yet are not sent by the Spirit of God, but come in their own name, to declare it : their grand mark is, " Not turning men from the power of Satan to God.''^ 18. A good tree cannot bring forth evil fruit, neither a corrupt tree good fruit — But it is certain, the goodness or badness here mentioned respects the doctrine, father than the personal character. For a bad man preaching the good doctrine ♦ Luke xi. 9 T Luke vi. 31 t Luke liii, 24 () Luke vi, 43, 4* 30 ST. MATTHEW. 19 irui.. Every tree that bringeth not forth good fruit is hewn down 20 and cast into the fire. Wherefore by their fruits ye shall know them 21 * Not every one that saith to me, Lord, Lord, shall enter inio the kingdom of heaven, but he that doth the will of my lather who 22 is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out 23 devil?, and in thv name have done many wonderful works ^ t And then \\'?1 I declare unto them, I never knew you, depart rom me, 24 ye iVf. work iniquity. :}: Therefore whosoever heareth ;hese my sayings, and doth them, I will liken him to a wise man, who built 25 his house on the rock. And the rain descended, and the floods came, and the winds blew and beat on that house ; and it fell not ; 26 for it was founded on the rock. But every one that heareth these my sayings, and doth them not, shall be likened to a foolish man, 27 who built his house on the sand. And the rain descended, and the floods came, and the winds blew, and beat on that house ; and 28 it fell, and great was the fall of it. And when Jesus had ended 29 these sayings, the multitudes were astonished at his teaching. For he taught them as one having authority, and not as the scribes. VI] L And when he was come down from the mountain, great mulri- 2 tudes followed him. ^ And behold a leper came and worshippea him, saying. Lord, if thou wilt, thou canst make me clean. 3 And Jesus stretching forth his hand, touched him, saying, I will ; be thou made clean. And immediately his leprosy was cleansed. 4 And Jesus saith to him, See thou tell no man, but go, show thyself here delivered, is sometimes an instrument of converting sinners to God. Yet I do not aver, that all are true prophets who speak the truth, and thereby convert sinners. I only affirm, that none are such who do not. 19. Every tree that bringeth not forth good fruit is hewn down and cast into the fire — How dreadful then is the condition of that teacher who hath brought no sin- ners to God ! 21. Not every one — That is, no one that saith. Lord, Lord — That makes a mere profession of me and my religion, shall enter — Whatever their false teachers may assure them to the contrary : He that doth the will of my Father — as I have now decla~-?d 'X Observe nery thing short of this is only saying, Lord, Lord. 22. We have proph:jied — We have declared the mysteries of thy kingdom, wrote books ; preached excellent sermons : In thy name done many wonderful works — So that even the working of miracles is no proof that a man has saving faith. 23. / never knew you — There never was a time that I approved of you : so that ds many souls as they had saved, they were themselves never saved from theii sins. Lord, is it my case ? 29. He taught them — The multitudes, as one having authority — With a dignity und majesty peculiar to himself as the great Lawgiver, and with the demonstra- tion and power of the Spirit: and not as the scribes — Who only expounded the law of another; and that in a lifeless, ineffectv al manner. VWi. 2. A leper came — Leprosies in those countries were seldom curable by natural means, any more than palsies or lunacy. Probably this leper, though he might not mix with the people, had heard our Lord at a distance. 4. See thou tell no man — Perhaps our Lord only meant here, Not till thou hast showed thyself to the priest — who was appointed to inquire into the case of loprosy. But many others he commanded, absolntely, to tell none of thn miracles he had wrought upon them. And this he seems to have done, chiefij ' Luke vi, 46. t Luke xiii, 27. I Luke vi, 47 () Mark i, 40 ; l.nVf v. 12. CHAPTER VITI. 3i to the priest, and offer the gift that * Moses commanded, for a testi mony to them. 5 f And when he was entered into Capernaum, there came to him 6 a centurion, beseechmg him, and saying. Lord, my servant lieth 7 in the house, ill of the palsy, grievously tormented. And Jesus 8 saith to him, I will come and heal him. The centurion answer- ing said, Lord, I am not worthy that thou shouldst come under my roof: but speak in a word only, and my servant shall b tt healed. For I am a man under authority, having soldiers unde. me : and I say unto this man. Go, and he goeth, and to another Come, and he cometh, and to my servant, Do this, and he doth it ' C When Jesus heard it, he marvelled, and said to them that fol lowed, Verily I say unto you, I have not found so great faith, no 1 1 not in Israel. | And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, 12 and Jacob m the kingdom of heaven. But the children of the kingdom shall be cast out into the outer darkness : § there shall" 13 be the weeping and the gnashing of teeth. And Jesus said to the centurion, Go thy way, and as thou hast believed, be it unto thee. And his servant was healed in that hour. for one or more of these reasons: 1. To prevent the multitude from thronging him, in the manner related Mark i, 45. 2. To fulfil the prophecy, Isaiali xlii, 1, that he would not be vain or ostentatious. This reason St. Mattliew assigns, chap, xii, 17, &c. 3. To avoid the being taken by force and made a king, John vi, 15. And, 4. That he might not enrage the chief priests, scribes, and Pliari- sees, who were the most bitter against him, any more than was unavoidable, Matt, xvi, 20, 21. For a testimony- That I am the Messiah ; to them — The priests, who otherwise might have pleaded want of evidence. 5. There came to him a centurion — A captain of a hundred Roman soldiers. Probably he came a little way toward him, and then went back. He thought himself not worthy to come in person, and therefore spoke the words that follow by his messengers. As it is not unusual in all languages, so in the Hebrew it is peculiarly frequent, to ascribe to a person himself the thing which is done, and the words which are spoken by his order. And accordingly St. Matthew relates as said by the centurion himself, what others said by order froni him. An instance of the same kind we have in the case of Zebedee's children. From St. Matthew, xx, 20, we learn it was their mother that spoke those words, which, Mark x, 35, 37, themselves are said to speak ; because she was only their mouth. Yet from ver. 13, Go thy way home, it appears he at length came in person . probably on hearing that Jesus was nearer to his house than he apprehended when he sent the second message by his friends. 8. The centurion answered — By his second messengers. 9. For I am a man under authority — I am only an inferior officer: and what I command, is done even in my absence : how much more what thou commandest, who art Lord of all ! IC. / have not found so great faith, no, not in Israel — For the centurion waa 11 ^t an Israelite. 11. Many from the farthest parts of the earth shall embrace the terms and enjoy the rewards of the Gospel covenant established with Abraham. But the Jews, who have the first title to them, shall be shut out from the feast ; from grace here, and hereafter from glory. 12. The outer darkness — Our Lord here alludes to the custom the ancients had of making their feast in ihe night time. Probably while he was speaking this, th« ceaturioE came in person. * Lev. xiv, 2. t Luke vii, 1. X Luke xiii, 29. ^ Matt, xiii, 42, 50 ; xax, 13 • xxiv, 51 ; xxT, 30. 32 ST. MATTHE^^' 14 "And Jesus coming to Peter's house, saw his wife's mothei 15 lying and sick of a fever. And he touched her hand, and the fevei left her ; and she arose and waited upon them. 16 t When it was evening they brought to him many demoniacs: and he cast out the spirits with a word, and healed all that were 7 ill : Whereby was fulfilled what was spoken by the Prophet Isaiah saying, | Himself took our infirmities and bare our diseases. 18 And Jesus seeing great multitudes about him, commanded .o 19 go to the other side. ^ And a certain scribe came and said to 20 him. Master, I will follow thee whithersoever thou goest. And Jesus saith to him. The foxes have holes, and the birds of the air have nests ; but the Son of man hath not where to lay his head. 21 And another of his disciples said to hmi, Lord, suffer me first to 22 go and bury my father. But Jesus said to him. Follow me, and 23 leave the dead to bury their dead. || And when he was come into 24 the vessel, his disciples followed him. And behold, there \\as a great tempest in the sea, so that the vessel was covered with the 25 waves. But he was asleep. And his disciples coming to hnn 26 awoke him, saying. Lord, save us ; we perish. And he saith unto them. Why are ye fearful : O ye of little faith ? Then arising, he rebuked the winds and the sea, and there was a great calm. But 27 the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him ? 28 ** And when he was come to the other side, into the country of the Gergesenes, there met him two demoniacs, coming out of the 14. Peter's wife's mother — St. Peter was then a young man, as were all the apostles. 17. Wkerehy teas fulfilled what was spoken by the Prophet Isaiah — He spoke it in a more exalted sense. The evangelist here only alludes to tliose words, as being capable of this lower meaning also. Such instances are frequent in the sacred writings, and are elegancies rather than imperfections. He fulfilled these words in the highest sense, by hearing our sins in his own body on the tree : in a lower sense, by sympathizing with us in our sorrows, and healing us of the dis eases which were the fruit of sin. 18. He commanded to go to the other side — That both himself and the people might have a little rest. 20. The Son of man — The expression is borrowed from Daniel vii, 13, and is the appellation which Christ generally gives himself: which he seems to do out of humility, as having some relation to his mean ap]iearance in this world. Hath not where to lay his head — Therefore do not follow me from any view of tempr~al advantage. 21. AHbiher said — I will follow thee without any such view ; but I must mind my business first. It is not certain that his father was already dead. Perhaps his Bon desired to stay with him, being very old, till his death. 28. But Jesns said — When God calls, leave the business of the world tc theni who are dead to God. 24. The ship was covered — So man's extremity is God's opportunity. 26. Why are ye fearful — Then he rebuked the winds — First, he composed theil apirits, and then the sea. 28. The country of the Gergesenes — Or of the Gadarenes — Gergesa and Gadara were towns near each other. Hence the country between' them took its name, sometimes from tlie one, sometimes from the other. There met him two demo niacs — St. Mark and St. Luke mention only one, who was probably the fiercei of the two, and the person who spoke to our Lord first. But this is no way incon « Mark i. 29 ; Luke iv, 38 t Mark i, 32 ; Luke iv, 40. t Isaiah Uii, 4. (} Luke ix, 57, II Mark iv, 35 ; Luke riii, 22 ** Mark v, 1 ; Luke viii, 26. CHAPTER IX. 3b tombs exceeding fierce, so that no one could pass by that wa) 29 And behold they cried out, saying, What have we to do with thoe Jesus, thou Son of God? Art thou come hither to torment us 30 before the time ^ And there was at some distance from them a 31 herd of many swine feeding. So the devils besought him, saying If thou cast us out, suffer us to go into the herd of swine. 32 And he said to them, Go. And coming out, they went into the. swine, and behold the whole herd rushed down the precipice $3 into the sea, and perished in the waters. But they that kept them ried, and going into the city, told every thing, and what had 34 befallen the demoniacs. And behold, the whole city came out to meet Jesus ; and seeing him, they besought him to depart out of their coasts. IX And * going into the vessel, he passed over and came to his own 2 city, t And behold they brought to him a paralytic, lying on a couch ; and Jesus seeing their faith, said to the paralytic, Son, take courage : thy sins are forgiven thee. 3 And behold certain of the scribes said within themselves, This 4 man blasphemeth. And Jesus knowing their thoughts, said, 5 Why think ye evil in your hearts ? For which is easier, to say 6 Thy sins are forgiven thee ? Or to say, Arise and walk ? But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the paralytic,) Arise, take up thy couch, 7 and go to thy house. And he arose, and went to his own house. 8 And the multitude seeing it, marvelled and glorified God, who had given such power to men. 9 X And as Jesus passed along from thence, he saw a man named Matthew, sitting at the receipt of custom, and saith to him. Follow Bistent with the account which St. Matthew gives. The tombs — Doubtless those malevolent spirits love such tokens of death and destruction. Tombs were usually in those days in desert places, at a distance from towns, and were often made in the sides of caves, in the rocks and mountains. No one could pass — Safely. 29. What have we to do with thee — This is a Hebrew phrase, which signifies Why do you concern yourself about us? 2 Sam. xvi, 16. Before the time — The fijreat day. 30. There was a herd of many swine — Which it was not lawful for the Jews to keep. Therefore our Lord both justly and mercifully permitted them to be destroyed. 31. He said. Go — A word of permission only, not command. 34. They besought him to depart out of their coasts — They loved their swine so much better tiian their souls I How many are of the same mind! IX. I. His own city — Capernaum, chap, iv, 13. 2. Seeing their faith — Both that of the paralytic, and of them that brought him. Son — A title of tenderness and condescension. 3. This man blasphemeth — Attributing to himself a power (that of forgiv.nff «'ns) which belongs to God only. 5. Which is easier — Do not both of them argue a Divine power ? Therefore if I can heal his disease, I can forgive his sins: especially as his disease is the ei nsequence of his sins. Therefore these must be taken away, if that is. 6. On earth — Even in my state of humiliation. 8. So what was to the scribes an occasion of blaspheming, was to the people an it.3itement to praise God. 9. He saw a man named Matthew — Modestly so called by himself. The othei » Mark v, 18 ; Luke viii, 37 t Mark ii, 3 ; Luke v, 18. t Mark ii. 14 ; Luke v. 27 34 ST. MATTHEW. 10 me And he arose and followed him. And as he sat at table in the 'lOUse, behold, many publicans and sinners came, and sat down 1 1 with him and his disciples. And the Pharisees seeing it, said to his disciples, Why eateth your Master with publicans and sin- 12 ners. But Jesus hearing it, said to them, They that are whole 13 need not a physician, but they that are sick. But go ye and earr; what that meaneth, *I will have mercy and not sacrifice ; foi 1 airf not come to call the righteous, but sinners. 1 4 t Then come to him the disciples of John, saying, Why do Wf 15 and the Pharisees fast often, but thy disciples fast not ? And Jesus said to them. Can (he children of the bride chamber mourn, as long as the bridegroom is with them ? But the days will come, when the bridegroom shall be taken away from them, and then 16 shall they fast. No man putteth a piece of new cloth on an old garment : for that which is put in to fill it taketh from the gar- 17 ment, and the rent is made worse. Neither do men put new wine into old leathern bottles, else the bottles burst, and the wine is spilled, and the bottles are destroyed : but they put new wine into new bottles, and both are preserved. 18 J While he spake these things to them, behold, a certain ruler coming, worshipped him, saying. My daughter is just dead : but 19 come and lay thine hand on her, and she shall live. And Jesus 20 arose and followed him. and so did his disciples. (And behold, a woman who had had a flux of blood twelve years, coming behind evangelists call him by his more honourable name, Levi. Sitting — In the very height of his business, at the receipt of custom — The custom house, or place where the customs were received. 10. As Jesus sat at table in the house — Of Matthew, who having invited many of his old companions, made him a feast, Mark ii, 15; and that a great one, though he does not himself mention it. The publicans, or collectors of the taxes which the Jews paid the Romans, were infamous for their illegal exactions : Sinners — Open, notorious, sinners. 11. The Pharisees said to his disciples, Why eateth your Master? — Thus they commonly ask our Lord, Why do thy disciples this ? And his disciples. Why doth your Master? 13. Go ye and learn — Ye that take upon you to teach others. / will have mercy and not sacrifice — That is, I will have mercy rather than sacrifice. I love acts of mercy better than sacrifice itself. 14. Then — While he was at table. 15. The children of the bride chamber — The companions of the bridegroom. Mourn — Mourning and fasting usually go together. As if he had said, While I am with them, it is a festival time, a season of rejoicing, not mourning. B it after I am gone, all my disciples likewise shall be in fastings often. IG. This is one reason, — It is not a proper time for them to fast. Anothei s. they are not ripe for it. New cloth — The words in the original properly signifj cloth that hath not passed through the fiiller's hands, and which is consequently much harsher than what has been washed and worn; and therefore yielding lest than vhat, will tear away the edges to which it is sewed. 17. New — Fermenting wine will soon burst those bottles, the leather of Arh'ch is almost worn out. The word properly means vessels made of goats' skins, wherein they formerly put wine, (and do in some countries to this day) to con- vey it from place to place. Put new wine into new bottles — Give harsh doctrine* to S4ich as have strength to receive them. 18. Just dead— He had left her at the point of death, Mark v, 23. ProbabW ■ messenge-r had now informed him she was dead. 20. Coming behind — Out of bashfiilness and humility. ♦ Hcsea vi, 6. t Mark ii, 18 ; Luke v, 33. t Mark v, 22 ; Luke viii. 41. CHAPTER IX. 35 21 him, touched the hem of his garment. For she .laid within her- 22 self, If I but touch his garment I shall be made whole. And Jesus turning and seeing her, said, Daughter, take courage ; thy iaith hath made thee whole. And the woman was made whole 23 from that hour.) And Jesus coming into the rulers house, and 24 seeing the minstrels and the crowd making a noise, saith to thera, Withdraw ; for the maid is not dead, but sleepeth : and they de- 25 rided him. But when the crowd were put forth, he went in and 16 took her by the hand ; and the maid arose. And the fame of it went abroad into all that country. 2? And as Jesus passed thence, two blind men followed him, cry- ng aloud, and saying. Thou Son of David, have mercy on us. 28 And when he was come into the house, the blind men came to him ; and Jesus saith to them, Believe ye that I am able to do this ? i9 They say unto him. Yea, Lord. Then he touched their eyes, say- 30 ing, Be it unto you according to your faith. And their eyes were opened ; and Jesus strictly charged them, saying. See that no man 31 know it. But when they were gone out, they spread his fame abroad in all that country. 32 * As they were going out, behold they brought a dumb demoniac 33 to him. And when the devil was cast out, the dumb spake : and the multitudes marvelled, saying. It was never seen thus, even in 34 Israel. But the Pharisees said, he casteth out the devils by the prince of the devils 35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the Gospel of the kingdom, and heal- 36 ing every disease and every malady. But seeing the multitudes he was moved with tender compassion for them, because they 37 were faint and scattered, as sheep having no shepherd, f Then saith he to his disciples. The harvest truly is great, but the labour- 22. Take courage — Probably she was struck with fear, when he turned and looked upon her, Mark v, 33 ; Luke viii, 47 ; lest she should have offended him, by touching his garment privately ; and the more so, because she was unclean according to the law, Lev. xv, 25. 23. The minstrels — The musicians. The original word means flute players. Musical instruments were used by the Jews as well as the heathens, in their lamentations for the dead, to soothe the melancholy of surviving friends, by soft and solemn notes. And there were persons who made it their business to per. form this, while others sung to their music. Flutes were used especially on the death of children; louder instruments on the death of grown persons. 24. Withdrauj — There is no need of you now ; for the maid is not dead — Her life is not at an end; but sleepeth — This is only a temporary suspension of e<-»w and motion, which should rather be termed sleep than death. 25. The jnaid arose — Christ raised three dead persons to life ; this chilj, the widow's son, and Lazarus : one newly departed, another on the bier, the third jmelling in the grave : to show us that no degree of death is so desperate as to b« past his help. 33. Even in Israel — Where so many wonders have been seen. 36. Because tSey were faint — In soul rather than in body. As sheep having no thepherd — And ye: they had many teachers ; they had scribes in every city. But they had none who cared for their souls, and none that were able, if they had been willing, to have wrought any deliverance. They had no pastors after God's own heart. 37. The harvest truly is great — When Christ came into the world, it was pro ♦ Luke xi, 14. t Luke x, 2 36 ST. MATTHEW 38 ers are few. Pray ye therefore ihe Lord of the harvest, that he would thrust forth labourers into his harvest. X. And * having called to him his twelve disciples, he gave them power over unclean spirits, to cast them out, and to heal every dis- 2 ease and every malady, f Now the names of the twelve apostles are these ; the first, Simon, who is called Peter, and Andrew hi'i brother; James the son of Zebedee, and John his brother; 3 Philip and Bartholomew, Thomas, and Matthew the publican James the son of Alpheus, and Lebbeus, whose surnamo was 4 Thaddeus ; Simon the Canaanite, and Judas Iscariot, who also 5 betrayed him. These twelve Jesus sent forth, having commanded them, saying". Go not into the way of the Gentiles, and into a city 6 of the Samaritans enter not : But go rather to the lost sheep of 7 tl 8 house of Israel. And as ye go, proclaim, saying. The king 8 dom of heaven is at hand. | Heal the sick, cleanse the lepers, raise the dead, cast out devils : freely ye have received, freely perly the time of harvest ; till then it was the seed time only. But the labourers are few — Those whom God sends ; who are holy, and convert sinners. Of others there are many. 38. The Lord of the harvest — Whose peculiar work and office it is, and who alone is able to do it : that he would thrust forth — for it is an employ not pleasing to flesh and blood; so full of reproach, labour, danger, temptation of every kind, that nature may well be averse to it. Those who never felt this, never yet knew what it is to be labourers in Christ's harvest. He sends them forth, when he calls them by his Spirit, furnishes them with grace and gifts for the work, and makes a way for them to be employed therein. X. 1. His twelve disciples — Hence it appears that he had already chosen out of his disciples, those whom he afterward termed apostles. The number seems to have relation to the twelve patriarchs, and the twelve tribes of Israel. 2. The first, Simon — The first who was called to a constant attendance on Christ ; although Andrew had seen him before Simon. 3. Lebbeus — Commonly called Judas, the brother of James. 4. Iscariot — So called from Iscarioth, (the place of his birth,) a town of the tribe of Epliraim, near the city of Samaria. 5. These twelve Jesus sent forth — Herein exercising his supreme authority, as God over all. None but God can give men authority to preach his word. Go not — Their commission was thus confined now, because the calling of the Gentiles was deferred till after the more plentiful effusion of the Holy Ghost on the day of pentecost. Enter not — Not to preach ; but they might to buy what they wanted, John iv, 9. 8. Cast out devils — It is a great relief to the spirits of an infidel, sinking under a dread, that possibly the Gospel may be true, to find it observed by a learned brother, that the diseases therein ascribed to the operation of the devil have the veiy same symptoms with the natural diseases of lunacy, epilepsy, or c.?nvul. sions ; whence he readily and very willingly concludes, that the devil ."iad no hand in them. But it were well to stop and consider a little. Suppose God should suffer an evil spirit to usurp the same power over a man's body, as the man himself has naturally ; and suppose him actually to exercise that power ; could we conclude the devil had no hand therein, because his body was bent in the very same man ler wherein the man himself might have bent it naturally ? And suppose God gives an evil spirit a greater power, to effect immediately the oigan of the nerves in the brain, by irritating them to produce violent motions, or so reluxmg them that they can produce little or no motion ; still tlie symptoms will be those of over tense nerves, as in madness, epilepsies, convulsions; or of relaxed nerves, as in paralytic cases. But could we conclude thence that the ievil had no hand in them ? Will any man affirm that God cannot or will not * Mark iii, 14; vi, 7 ; Luke vi, 13 ; ix, 1 f \cts i, 13. t Mark vi. 7 . Luke ix, 2 CHAPTER X. 37 9 give. Provide neither gold, uor silver, nor brass in your purses • 10 * Noi scrip for jour journey, nor two coats, nor shoes, nor yel a staff : for the workman is worthy of his maintenance, lit And into whatsoever city or town ye shall enter, inquire who in ,2 it is worthy, and there abide till ye go thence. And when ye 1 i come into a house, salute it. And if the house be worthy, your peace shall come upon it ; but if it be not worthy, your peace shal] \ • returii to you. And whosoever will not receive you, nor heai your words ; when you go out of that house or city, shake off the 15 dust from your feet. Verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judg- ment, than for that city. 16 I Behold I send you forth as sheep in the midst of wolves; be 17 ye therefore wise as serpents, and harmless as doves. § But be- ware of men ; for they will deliver you to the councils, and 18 scourge you in their synagogues. And ye shall be brought before governors and kings for my sake, for a testimony to them 19 and to the heathens. || But when they deliver you, take no on any occasion whatever, give such a power to an evil spirit ? Or that effects, the like of which may be produced by natural causes, cannot possibly be produced by preternatural ? If this be possible, then he who affirms it was so, in any par. ticular case, cannot be justly charged with falsehood, merely for affirming the reality of a possible thing. Yet in this manner are the evangelists treated by those unhappy men, who above all things dread the truth of the Gospel, because, if it is true, they are of all men the most miserable. F, cely ye have received — All things ; in particular the power of working mira- cles ; freely give — Exert that power wherever you come. 9. Provide not — The stress seems to lie on this word : they might use what the} had ready ; but they might not stay a moment to provide any thing more, neither take any thought about it. Nor indeed were they to laKe any thing with them, more than was strictly necessary. 1. Lest it should retard them. 2. Be- cause they were to learn hereby to trust to God in all future exigencies. 10. Neither scrip — That is, a wallet, or bag to hold provisions : Nor yet a staff— We read, Mark vi, 8, Take nothing, save a staff only. He that had one might take it ; they that had none, might not provide any. For the workman is JBorthy of his maintenance — Th ■ word includes all that is mentioned in the 9th and lOlh verses ; all that they wj.e forbidden to provide for themselves, so far as it was needful for them. 11. Inquire who is worthy — That you should abide with him : who is dispo cd to receive the Gospel. There abide — In that house, till ye leave the town. 12. Salute it — In the usual Jewish form, "Peace (that is, all blessings) bo lo this house." 13. If the house be worthy — of it, God shall give them the peace you wish them. If not, he shall give you what they refuse. The same will be the case, when we pray for them that are not worthy. 14 Shake off the dust from your feet — The Jews thought the land of Israel so peculiarly holy, that when they came home from any heathen country, they stopped at the borders and shook or wiped off the dust of it from their feet, that the holy land might not be polluted with it. Therefore the action here enjoined ITLS a lively intimation, that those Jews who had rejected the Gospel were holy no longer, but were on a level with heathens and idolaters. 17. But think not that all your innocence and all your wisdom will screen you from persecution. They ivill scourge you in their synagogues — In these the Jews hold their courts of j idicature, about both civil and ecclesiastical affairs. 19, Take no thought — Neither at this time, on any sudden call, need we be earefiil how or what to answer. - Luke X, 7 1 Mark vi, 10 , Luke ix, 4. 1 Luke x, 3 ^ Matt, xxiv 9. || Luke xii. V 38 ST. MATTHEW thought, how or wnat ye shall speak ; for it shall be given you 20 in that very hour what ye shall speak. For it is not ye that 21 speak, but the Spirit of your Father who speaketh in you. * But the brother shall deliver up the brother to death, and the father the child ; and children shall rise up against their parents, and 22 kill them. fAnd ye shall be hated of all men for my name's sake : but he that endureth to the end, the same shall be t aved 23 But when they persecute you in this city, flee to another ; foi veriiy I say unto you, Ye shall not have gone over the cities 24 of Israel, till the Son of man be come. J The disciple is not above 25 his teacher, nor the servant above his lord. It is enough for the disciple that he be as his teacher, and the servant as his lord. § If they have called the Master of the house Beelzebub, how much 26 more them of his household 1 |[ Therefore fear them not ; for there is nothing covered, which shall not be made manifest ; nor 27 hid, that shall not be known. **What I tell you in the dark, speak ye in the light, and what ye hear in the ear, proclaim on 28 the house tops. And be not afraid of them who kill the body, but are rot able to kill the soul ; but rather be afraid of him who 29 is able to destroy both soul and body in hell. Are not two spar- rows sold for a farthing? and one of them shall not fall to the 30 ground without your Father, ft Yea, even the hairs of your 31 head are all numbered. Fear ye not, therefore ; ye are of more 32 value than many sparrows. l'\. Whosoever therefore shall con- fess me before men, him will I confess before my Father who is 22. Of all men — That know not God. 23. Ye shall not have gone over the cities of Israel — Make what haste ye will , till the Son of man be come — To destroy their temple and nation. 25. How much more — This cannot refer to the quantity of reproach and perse- cution : (for in this the servant cannot be above his lord :) but only to the cer- tainty of it. 26. Therefore fear them not — For ye have only the same usage with your Lord. There is nothing covered — So that however they may slander you now, your inno. cence will at length appear. 27. Even what 1 now tell you secretly is not to be kept secret long, but declared publicly. Therefore, What ye hear in the ear, publish on the house top — Two customs of the Jews seem to be alluded to here. Their doctors used to whisper in the ear of their disciples what they were to pronounce aloud to others. And as their houses were low and flat roofed, they sometimes preached to the people from thence. 28. And be not afraid — of any thing which ye may suffer for proclaiming it. Be afraid of him who is able to destroy both body and soul in hell — It is remark. Me, that our Lord commands those who love God, still to fear him, even on this account, under this notion. 29. 30. The particular providence of God is another reason for yoa"- not fear, rag man. For this extends to the very smallest things. And if he has such aare over the most inconsiderable creatures, how much more will he take care of you, (provided you confess him before men, before powerful enemies of the truth,) and that not only in this life, but in the other also ? 32. Whosoever shall confess me — Publicly acknowledge nie for the promised Messiah. But this confession implies the receiving his whole doctrine, Mark viii, 38, and obeying all his commandments. * Luke xxi, 16. f Chap, xxiv, 13 t Luke vi, 30 ; John xv, 20. ^ Chap, xii, 24 I Mark iv, 22 ; Luke viii, 17 ; xii, a ** Luke xii, 3 ++ Luke xii, 7. U Marl viii, 38 ; Luke ix, 26 CHAPTER XL 39 33 in neaven. But whosoever shall deny me before men, him will 34 I also den} before my Father who is in heaven. * Think not that I am come to send peace on earth : I am not come to send peace, 35 but a sword. For I am come to set a man at vaiiance with his father, and the daughter with her mother, and the daughter-in- 36 law with her mother-in-law. t And the foes of a man shall be they 37 of his own household- He that loveth father or mother more than me, is not worthy of me ; and he that loveth sou or daughter JS more than me, is not worthy of me ; J And he that taketh not 39 his cross, and foUoweth after me, is not worthy of me. § He tliPt findeth his life shall lose it ; and he that loseth his life for my sake, to shall find it. || He that entertaineth you, entertaineth me ; and he 41 that entertaineth me, entertaineth him that sent me. He that entertaineth a prophet in the name of a prophet, shall receive a prophet's reward : and he that entertaineth a righteous man in the name of a righteous man, shall receive a righteous man's reward. 42 ** And whosoever shall give drink to one of these little ones a cup of cold water only, in the name of a disciple, verily I say unto you, he shall in nowise lose his reward. XI. And when Jesus had made an end of commanding his twelve disciples, he departed thence, to teach and preach in their cities. 2 ft Now when John had heard in the prison the works of Christ, 3 he sent two of his disciples, And said to him, Art thou he that is to 4 come, or look we for another ? And Jesus answering, said to them, 5 Go and tell John the things which ye hear and see. %% The blind receive their sight, the lame walk ; the lepers are cleansed, and the deaf hear ; the dead are raised, and the poor have the Gospel 33, 34. \\ hosoever shall deny me before men — To which ye will be strongly tempted. For Think not that I am come — That is, tliink not that universal peace will be the immediate consequence of my coming. Just the contrary. Both pub. lie and private divisions will follow, wheresoever my Gospel comes with power. Yet this is not the design, though it be the event of his coming, through the opposition of devils and men. 36. And the foes of a man — That loves and follows me. 37. He that loveth father or mother more than me — He that is not ready to give up all these, when they stand in competition with his duty. 38. He that taketh not his cross — That is, whatever pain or inconvenience can- not be avoided, but by doing some evil, or omitting some good. 39. He that findeth his life shall lose it — He that saves his life by donying me, shall lose it eternally ; and he that loseth his life by confessing me,, shall save it eternally. And as you shall be thus rewarded, so in proportion shall they who entertain you for my sake. 41. He that entertaineth a prophet — That is, a preacher of the Gospel: In he name of a prophet — That is, because he is such, shall share in his reward 42. One of these little ones — The very least Christian. XI. 1. In their cities — The other cities of Israel. 2. He sent two of Ms disciples — Not because he doubted himself; but to :jb. ;irm tlieir faith. 3. He that is to come — The Messiah. 4. Go and tell John the things that ye hear and see — Which are a strongei pioof of my being the Messiah, than any bare assertion can be. 5. The poor have the Gospel preached to them — The greatest mercy of all. • Luke xii, 51. t Micah vii, 6 t Chap, xvi, 24 ; Luke xiv, 27. () Chap, mi, 25 ; John xii, 25. || Chap, xviii, 5 ; Luke x, 16 ; John xiii, 20. ** Mark ix, 41. t+ LuJu vii, 18 tt Tsaiah Txix, 18 ; xxxv, 3. 40 ST. MATTHEW 6 preaclied to them : And happy is he whosoever shall not h^ 7 offended at me. And as they departed, Jesus said to the multitudes concerning John, What went ye out into the wilderness to see I 8 A reed shaken with the wind ? But what went ye out to see " A man clothed in soft raiment ? Behold, they that wear soft cloth- 9 ing are in kings' houses. But what went ye out to see ^ A pro- IC phet ? Yea, I say unto you, and more than a prophet For tL'.s is he of whom it is written, * Behold, I send my messenger beforf 11 thy face, who shall prepare thy way before thee Ver'ly I say unto you, among them that are born of women, there hath not risen a greater prophet than John the Baptist ; but he that is 12 least in the kingdom of heaven, is greater than he. And fiom tlie days of John the Baptist till now the kingdom of heaven is entered by force, and they who strive with all their might take it 13 by violence, f For all the prophets and the law prophesied until 14 John. And if ye are willing to receive ki7n, he is if Elijah, who 15 was to come. He that hath ears to hear, let him hear. But 16 whereto shall I liken this generation? It is like children sitting 17 in the markets, and calling to their fellows. And saying, We have 6. Happy is he who shall not be offended at me — Notwithstanding all these proofs that I am the Messiah. 7. As they departed, he said concerning John — Of whom probably he would not have said so much when they were present. A reed shaken by the wind? — No ; nothing could ever shake John in the testimony he gave to the truth. The expression is proverbial. 8. A man clothed in soft, delicate raiment — An effeminate courtier, accustomed to fawning and flattery ? You may expect to find persons of buch a character in palaces ; not in a wilderness. 9. More than a prophet — For the prophets only pointed me out afar off; but John was my immediate forerunner. 11. But he that is least in the kingdom of heaven, is greater than he — Which an ancient author explains thus : — " One perfect in the law, as John was, is inferior to one who is baptized into the death of Christ. For this is the kingdom of heaver, even to be buried with Christ, and to be raised up together with him. John was greater than pU who had been then born of women, but he was cut off before the kingdom of heaven was given." [He seems to mean, that righteous- ness, peace, and joy, which constitute the present inward kingdom of heaven.] " He was blameless as to that righteousness which is by the law ; but he fell short of those who are perfected by the spirit of life which is in Christ. Whoso, ever, therefore, is least in the kingdom of heaven, by Christian regeneration, is greater than any who has attained only the righteousness of the law, because the law maketh nothing perfect." It may farther mean, the least true Chris- tian believer has a more perfect knowledge of Jesus Christ, of his redemption xnd kingdom, than John the Baptist had, who died before the full manifestati'or of the Gospel. 12. Alt d f rem the days of John — That is, from the time that John had fuISlkid his ministry, men rush into my kingdom with a violence like that of those whu are taking a city by storm. 13. For all the prophets and the law prophesied until John — For all that if ¥; ritten in the law and the prophets only foretold as distant what is now fulfillod. It John the old dispensation expired, and the new began. 15. He that hath ears to hear, let him hear — A kind of proverbial expression ; requiring the deepest attention to what is spoken. 16. This generation — That is, the men of this age. They are like those froward children of whom their fellows complain, that they will be pleased DO way ♦ Mai. lii, 1. f Luke xvi, 16 J Mai. iv, 5. CHAPTER XI. 41 piped unto you, and ye have not danced ; we have mourned 18 unto you, and ye have not lamented. For John came neither eal- 9 ing nor drinking, and they say, He hath a devil. The Son of man came eating and drinking, and they say, Behold a glutton and a wine bibber, a friend of publicans and sinners ; but wisdom is ^•7 justified by her children. Then began he to u|5braid the cities wherein the most of his mighty works had been done, becaufie they V repented not. * Wo to thee, Chorazin ; wo to thee, Bethsaida • for if the mighty works which have been done in you, had been done in Tyre and Sidon, tney would have repented long ago in ii sackcloth and ashes. Moreover I say to you. It shall be more tolerable for Tyre and Sidon in the day of judgment than for you. 2'^ And thou, Capernaum, who hast been exalted to heaven, shalt be brought down to hell : for if the mighty works which have been lone in thee, had been done in Sodom, it would have remained to 24 this day. Moreover I say unto you, It shall be more tolerable for 25 the land of Sodom in the day of judgment than for thee, f At that time Jesus answering said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and .26 prudent, and hast revealed them to babes. Even so. Father; for 27 so it seemed good in thy sight. All things are delivered to me by my Father ; and no one knoweth the Son but the Father ; neither knoweth any one the Fatler, save the Son, and he to whomsoever 18. John came neither eating nor drinking — In a rigorous austere way, like Elijah. And they say, He hath a devil — Is melancholy, from the influence of an evil spirit. 19. The Son of man came eating and drinking — Conversing in a free, familiar way. Wisdom is justified by her children — That is, my wisdom herein is acknow. Jedged by those who are truly wise. 20 Then began he to upbraid the cities — It is observable he had never upbraided them before. Indeed at first they received him with all gladness, Capernaum in particular. 21. Wo to thee, Chorazin — That is, miserable art thou. For these are not curses or imprecations, as has been commonly supposed ; but a solemn, compas. sionate declaration of the misery they were bringing on themselves. Chorazin and Bethsaida were cities of Galilee, standing by the lake Gennesareth. Tyre and Sidon were cities of Phenicia, lying on the sea shore. The inhabitants of them were heathens. 22. 24. Moreover I say unto you — Beside the general denunciation of wo to those stubborn unbelievers, the degree of their misery will be greater than even that of Tyre and Sidon, yea, of Sodom. 23. Thou Capernaum, who hast been exalted to heaven — That is, highly honouied b} my presence a .' miracles. 2d. Jesus answering — This word does not always imply, that something had ^en -spoken, to which an answer is now made. It oflon means no more than the tpeaking in reference to some action or circumstance preceding. The followir? words Christ speaks in reference to the case of the cities above mentioned i hank thee — That is, I acknowledge and joyfully adore the justice and mercy of ihy dispensations : Because thou hast hid — That is, because thou hast suffered these things to be hid from men, who are in other respects wise and prudent, while thou hast discovered them to those of the weakest understanding, to them *'ho are only wise to God-ward. 27. All things are delivered to me — Our Lord, here addressing himself to hii disciples, shows why men, wise in other things, do not know this : namely, oecause none can know it by natural reason : none but those to whom he reveal- eth it. * Luke X. 13. t Luke x, 21 42 ST. MATTHEW. 28 the Son is pleased to reveal him. Come to me, aL ye that laboui 29 and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me ; for I am meek and lowly in heart, and ye 30 shall find rest to your souls. For my yoke is easy an^ my burden is light. XII. * At that time Jesus went on the Sabbath throug>' ihe corn, and his disciples were hungry and plucked the ears o\ corn, and atp 2 But the PI arisees seeing it said to him. Behold, ihy disciple? d» 3 what is no' lawful to do on the Sabbath. But he said to them. Hare ye not read what David did when he was hungry, and thf y thai 4 were with him 1 f How he entered into the house of God, ani ate the show bread, which it was not lawful for him tp eat, neither 5 for them who were with him, but only for the priests ? Or have ye not read in the law, that on the Sabbath days the priests in the 6 temple profane the Sabbath and are blameless ? But I say to you, 7 That a greater than the temple is here. % And if ye had known what that meaneth, I will have mercy and not sacrifice, ye would 8 not have condemned the guiltless. For the Son of man is Lord even of the Sabbath 28. Come to me — Hejre he shows to whom he is pleased to reveal these things ; to the weary and heavy laden ; ye that labour — After rest in God : and are heavy laden — With the guilt and power of sin : and I will give you rest — I alone (for none else can) will freely give you (what ye cannot purchase) rest from the guilt of sin by justification, and from the power of sin by sanctification. 29. Take my yoke upon you — Believe in me : receive me as your prophet, priest, and king. For I am meek and lowly in heart — Meek toward all men, lowly toward God : and ye shall find rest — Whoever therefore does not find rest of soul, js not meek and lowly. The fault is not in the yoke of Christ : but in thee, who hast not taken it upon thee. Nor is it possible for any one to be discorrtented, but through want of meekness or lowliness. 30. For my yoke is easy — Or rather gracious, sweet, benign, delightful : and my burden — Contrary to those of men, is ease, liberty, and honour. XII. 1. His disciples plucked the ears of corn, and ate — ^Just what sufficed for present necessity : dried corn was a common food among the Jews. 3. Have ye not read what David did — And necessity was a sufficient plea for his transgressing the law in a higher instance. 4. He entered into the house of God — Into the tabernacle. The temple was not yet built. The show bread — So they called the bread which the priest, who served that week, put every Sabbath day on the golden table that was in the holy place, before the Lord. The loaves were twelve in number, and represented the twelve tribes of Israel : when the new were brought, the stale were taken away, but were to be eaten by the priests only. 5. The priests in the temple profane the Sabbath — That is, do their ordinary work on this, as on a common day, cleansing all things, and preparing the sacri- fices. A greater than the temple — If therefore the Sabbath must give way to the temple, much more must it give way to me. 7. / will have mercy and not sacrifice — That is, when they interfere with eac h ther, I always prefer acts of mercy, before matters of positive institution : yea, oefore all ceremonial institutions whatever; because these being only means of religion, are suspended of course, if circumstances occur, whereir they clash with love, which is the end of it. 8. For the Son of man — Therefore they are guiltless, n-ere it only on this account, that they act by my authority, and attend on me in my ministry, as the priests attended cw God in the temple : is Lord even of the Sabbath — This certainly implies, that the --.chath was an institution of great and distinguished importance; it may perhaps aiso refer to that signal act of authority which Christ afterward ^ Mark ii. 23 ; Luke \\,\. t I Sam. xxi, 6 t Mail. ix. 13. CHAPTER XII 43 9 • And departing thence, he went into their synago^e. And 10 behold there was a man who had a withered hand. And they asked him, saying, Is it lawful to heal on the Sabbath ? thai they 1 1 might accuse him. And he said to them, What man shall there be among yon, that shall have one sheep, who if he fall in a pit on 12 the Sabbath will not lay hold on it and lift it out ? How much then is a man better than a sheep ? Wherefore it is lawful to do good IS on the Sabbath day. Then saith he to the man. Stretch forth thy hand And he stretched it forth ; and it was restored whole, aa I T tf.e other. Then the Pharisees went out, and took counsel 15 together against him, how they might destroy him. And Jesus knowing it withdrew from thence ; and great multitudes followed 16 him, and he healed them all. And charged them not to make him 17 known : That it might be fulfilled which was spoken by the Pro- 18 phet Isaiah, saying, f Behold my servant, whom I have chosen, my beloved in whom my soul delighteth ; I will put my Spirit upon 19 him, and he shall show judgment to the heathens. He shall not strive nor clamour, neither shall any man hear his voice in the 20 streets. He shall not break a bruised reed, and smoking flax he 21 shall not quench, till he send forth judgment unto victory. And in his name shall the heathens trust. 22 X Then was brought to him a demoniac, blind and dumb ; and he 23 healed him, so that the blind and dumb both spake and saw. And all the multitude were amazed and said, Is not this the Son of Da\ id ? 24 ^ But the Pharisees hearing it said, This fellow casteth not out 25 devils but by Beelzebub the prince of the devils. And Jesus know- ing their thoughts said to them, Every kingdom divided against Itself is brought to desolation, and every city or house divided 26 against itself shall not be established. And if Satan cast out Satan, exerted over it, in changing it from the seventh to the first day of the week. If we suppose here is a transposition of the 7th and 8th verses, then the 8th verse is a proof of the 6th. 12. It is lawful to do good on the Sabbath day — To save a beast, much more a man. 18. He shall show judgment to the heathens — That is, he shall publish the mer- ciful Gospel to them also : the Hebrew word signifies either mercy or justice. 19. He shall not strive, nor clamour : neither shall any man hear his voice in the streets — That is, he shall not be contentious, noisy, or ostentatious: but gentle, quiet, and lowly. We may observe each word rises above the other, expressing a still higher degree of humility and gentleness. 20. A bruised reed — A convinced sinner : one that is bruised with the weight of sin : smoking fax — One that has the least good desire, the fiintest spark of grace: till he send forth judgment unto victory — That is, till he make righteous ness completely victorious over all its enemies. 21. In his name — Thai is, in him. 22. A demoniac, blind and dumb — Many undoubtedly supposed these defects to b^ merely natural. But the Spirit of God saw otherwise, and gives the true account both of the disorder and the cure. How many disorders, seemingly natural, may even now be owing to the same cause ? 23. Is not this the son of David — That is, the Messiah. 25. Jesus knowing their thoughts — It seems, they had as yet only said it m their lieartij. , 26. How shall his kingdom be established— Dogs not that subtle spirit know thu a not the way to establish his kingdom ? *M«rk iii, 1 ; Luke vi, 6. t Isa xlii, 1, &c. t Luke xi, 14. ■) Ma/k ui, a. »4 ST. MATTHEW he is divided against himself : how then shall his kingdcm '"•e esta 27 blished ? And if I by Beelzebub cast out devils, by whom do youi 28 children cast them out? Therefore they shall be your judges. But if it be by the Spirit of God that I cast out devils, then the kingdom 29 of God is come upon you. How can one enter into the .=.nto perfection : yet in all these cases, it is not the will of God that iiinders, but their own voluntary perverseness. 8. Good ground — Soft, not like that by the highway side ; deep, not like the stony ground; purged, not full of thorns. 11. To you, who have, it is given to know the mysteries of the kingdom of heaven — The deep things which flesh and blood cannot reveal, pertaining to the inward, present kingdom of heaven. But to them who have not, it is not given — Therefore speak I in parables, that ye may understand, while they do not understand. 12. Whosoever hath — That is, improves what he hath, uses the grace given according to the design of the giver ; to him shall be given — More and more, in proportion to that improvement. But whosoever hath not — Improves it not, from him shall be taken even what he hath — Here is the grand rule of God's dealing *'ith the children of men : a rule fixed as the pillars of heaven. This is the key to all his providential dispensations ; as will appear to men and angels in that day. 13. Therefore I speak to them in parables, because seeing, they see not — In pursuance of this general rule, I do not give more knowledge to this people, be- cause they use not that which they have already : having all the means of seeing, tearing, and understanding, they use none of them : they do not effectually see, »T bear, or understand any thing. 14 Hearing ye will hear, but in nowise understand — That is, Ye will surely hear. All possible means will be given you : yet they will profit you nothing ; because your heart is sensual, stupid, and insensible; your spi-ritual senses are shut up ; yea, you have closed your eyes against the light ; as being unwilling to understand the tilings of God, and afraid, not desirous that he should heal you. 16. But Messed are your eyes — For you both see and understand. You know now to prize the light which is given you. * Clhap. XXV 29 ; Mark iv, 25 ; Luke viii, 18 ; xix, 26. t Isaiah vi, 9 ; John xii, 40 Acts XX viii. 26. t Luke x. 23. 48 ST. MATTHEW. the things which ye see, and have not seen them, and to hear th« 18 things which ye hear, and have not heard them. Hear ye there- 19 fore tlie parable of the sower. When any one heareth the word of the kingdom, and considereth it not, the wicked one cometh, and catcheth away what was sown in his heart. This is he 'vho 20 received seed by the highway side. But he who received the seed in stony places, is he that heareth the word and immediately 21 receiveth it with joy. Yet he hath not root in himself, and so endureth but ibr a while : for when tribulation or persecution ariseth 12 because of the word, straightway he is offended. He that received the seed among the thorns, is he that heareth the word ; and the care of this world and the deceitfulness of riches choke the word. 23 and it becometh unfruitful. But he that receiveth seed on the good ground, is he that heareth the word and considereth it : who also beareth fruit and bringeth forth, some a hundred fold, some sixty some thirty. 24 He proposed to them another parable, saying, The kingdom of 25 heaven is like a man sowing good seed in his field. But while men slept, his enemy came and sowed darnel amidst the wheat. 19. When any one heareth the word, and considereth it not — The first and most general cause of unfniitfulness. The wicked one cometh — Either inwardly ; filling the mind with thoughts of other things ; or by his agent. Such are all they that introduce other subjects, when men should be considering what they have heard 20. > The seed sown on stony places, therefore sprang up soon, because it did not sink deep, ver. 5. He receiveth it with joy — Perhaps with transport, with ecstacy : struck with the beauty of truth, and drawn by the preventing grace of God. 21. Yet hath he not root in himself — No deep work of grace : no change in the ground of his heart. Nay, he has no deep conviction ; and without this, good desires soon witlier away. He is offended — He finds a thousand plausible pre- tences for leaving so narrow and rugged a way. 22. He that received the seed among the thorns, is he that heareth the word and considereth it — In spite of Satan and his agents : yea, hath root in himself, is deeply convinced, and in a great measure inwardly changed ; so that he will not draw back, even when tribulation or persecution ariseth. And yet even in him, together with the good seed, the thorns spring up, ver. 7, (perhaps unperceived at first) till they gradually choke it, destroy all its life and power, and it becometh unfruitful. Cares are thorns to the poor: wealth to the rich ; the desire of other things to all. The deceitfulness of riches — Deceitful indeed ! for they smile, and betray: kiss, and smite into hell. They put out the eyes, harden the he:irt, steal away all the life of God; fill the soul with pride, anger, love of the world ; make men enemies to the whole cross of Christ ! And all the while are eagerly desired, and V'3hemently pursued, evet. by those who believe there is a God I 23. Some a hundred foid, some sixty, some thirty — That is, in various p.-opor tions ; some abundantly more than others. 24. He proposed another parable — in which he farther explains the case v;l mfruitful liearers. The kingdom of heaven (as has been observed before) some. jnes signifies eternal glory: sometimes the way to it, inward religion; some. tmes, as here, tlie Gospel dispensation : the phrase is likewise used for a perscn or thing relating to any one of those : so in this place it means, Christ preaching the Gospel, who is like a man sowing good seed — The expression, is like, both here and in several other places, only means, tliat the thing spoken of may be illustrated by the following similitude. Who sowed good seed in his field — God sowed nothing but good in his whole creation. Christ sowed only the good seed of truth in his Church. 25. But while men slept — They ought to have watched : the Lord of the field «leepeth not. His enemy came and soiced darwl — This is very like wheat, and CHAPTER XIll 49 26 and went away. And when the blade was sprung up and brought 27 forth fruit, then appeared the darnel also. So the servants of the householder came to him, and said, Sir, didst not thou sow good seed in thy field ? Whence then hath it darnel ? He said to them, 28 An enemy hath done this. The servants said to him. Wilt thou 29 then, that we go and gather them up ? But he said. No : lest gather- 30 ing up the darnel, ye root up the wheat with them. Suffer ba*b to grow together till the harvest ; and at the time of the harvest 1 will say to the reapers. Gather ye together first the darnel, and bind it in bundles to burn it, but gather the wheat into my barn. 31 He proposed to them another parable, saying, * The kingdom ol heaven is like a grain of mustard seed, which a man took and sowed 32 in his field : Which indeed is the least of all seeds : but when it is grown up, it is the greatest of herbs, and becometh a tree, so iha. the birds of the air come and lodge in the branches of it. 33 He spake another parable to them : f The kingdom of heaven is like leaven, which a woman taking, covered up in three measures meal, till the whole was leavened. 34 All these things spake Jesus to the multitude in parables, and 35 without a parable spake he not unto them : Whereby was fulfilled what was spoken by the prophet, saying, 1 1 will open my mouth commonly grows among wheat rather than among other grain : but tares or vetches are of the pulse kind, and bear no resemblance to wheat. 26. When the blade was sprung up, then appeared the darnel— It was not dis cerned before : it seldom appears, as soon as the good seed is sown : all at first appears to be peace, and love, and joy. 27. Didst not thou sow good seed in thy field ? Whence then hath it darnel? — Not from the parent of good. Even the heathen could say, " No evil can from thee proceed : 'Tis only suffer'd, not decreed ; As darkness is not rrom the sun, Nor mount the shades, till he is gone." 28. He said, An enemy hath done this — A plain answer to the great question concerning the origin of evil. God made men (as he did angels) intell'jent creatures, and consequently free either to choose good or evil : but he implanted uo evil in the human soul : An enemy (with man's concurrence) hath done this. Darnel, in the Church, is properly outside Christians, such as have the form of godliness, without the power. Open sinners, such as have neither the form nor the power, are not so properly darnel, as thistles and brambles : these ought to l>e rooted up without delay, and not suffered in the Christian community. Whereas should fallible men attempt to gather up the darnel, they would oflen root up the wheat with them. 31. He proposed to them another parable — The former parables relate chiefly to unfruitful hearers ; these that follow, to those who bear good fruit. The king, dom of heaven — Both the Gospel dispensation, and the inward kingdom. 32 The least — That is, one of the least : a way of speaking extremely com- aion imong the Jews. It becometh a tree — In those countries it grows exceed- ing arge and high. So will the Christian doctrine spread in the world, and the life of Christ in the soul. 33. Three measures — This was the quantity which they usually baked at once : till the whole was leavened — Thus will the Gospel leaven the world and grace the Christian. 34. Without a parable spake he not unto them — That is, not at that time ; at other times he did. * Mark iv, 30 ; Luke xiii, 18. f Luke xiii, 20. t Psahn bucviii, 2. 90 ST. MATTHEW. n parables ; I will utter things hid from the foundation of the vorld. 36 Then Jet,us having sent the multitude away, wont into the house : and his disciples came to him, saying, Declare to us the S7 parable of the darnel of the field. He answering said to them, He 38 that soweth the good seed is the Son of man. The field is the world ; the good seed are the children of the kingdom, but the 39 darnel are the children of the wicked one. The enemy hai sowed them is the devil : the harvest is the end of the world ; tL? 40 reapers are the angels. As therefore the darnel is gathered and 41 burnt with fire, so shall it be at the end of the world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that oft'end, and them that do iniquity 42 And shall cast them into the furnace of fire : there shall be the 43 wailing and the gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father He that hath ears to hear, let him hear. 44 Again, the kingdom of heaven is like treasure hid in a field, which a man having found hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. 45 Again, the kingdom of heaven is like a merchant seeking goodly 46 pearls : Who having found one pearl of great value, went and sold all that he had, and bought it. 47 Again, the kingdom of heaven is like a net cast into the sea, and 48 gathering fishes of every kind : Which when it was full, they drew to the shore, and sitting down, gathered the good into vessels, but 49 cast the bad away. So shall it be at the end of the world. The angels shall come forth and sever the wicked from among the 50 just ; And shall cast them into the furnace of fire : there shall be 51 the wailing and the gnashing of teeth. Jesus saith to them. Have 52 ye understood all these things ? They say to him, Yea, Lord. Then saith he to them. Therefore every scribe instructed unto the 38. The good seed are the children of the kingdom — That is, the children of God, the righteous. 41. They shall gather all things that offend — Whatever had hindered or grieved the children of God ; whatever things or persons had hindered the good seed which Christ had sown from taking root or bearing fruit. The Greek word is. All scandals- 44. Tlie three following parables are proposed, not to the multitude, but peculiarly to the apostles : the two former of them relate to those wlio receive the Gospel ; the third, both to those who receive, and those who preach it. The kingdom of heaven is like treasure hid in a field — The king, dom of God within us is a treasure indeed, but a treasure hid from tb^ world, and from the most wise and prudent in it. He that finds this tret sure, (perhaps when he thought it far from him,) hides it deep in his heart, and gives up all other happiness for it. 45. The kingdom of heaven — That is, one who earnestly seeks for it : in the 47th verse it means, the Gospel preached, which is like a net gatherin| of every kind : just so the Gospel, wherever it is preached, gathers at first boll good and bad, who are for a season full of approbation and warm with gooc desires. But Christian discipline, and strong, close exhortation, begin thai separa'ion in this world, which shall be accomplished by the angels of God in the world to come. 52. Every scribp instructed unto the kingdom of heaven — That is, every duY prepared preacher of the Gospel has a treasure of Divine knowledge, out or CHAPTER XIV. ai kingdom of heaven, is 'ike a householder, who bringeth out of :.ls treasure things new and old. 53 And when Jesus had finished these parables, he departed 54 thence • * And coining into his own country, he taught tliem in their synagogaie, so that they were astonished, and said, Wlience 55 hath HE this wisdom and these mighty works? Is not this the carpenter's son ? Is not his mother called Mary ^ And his bre- thren James and Joses and Simon and Jude ? And his sisters, are 56 they not all with us ? Whence then hath HE all these things ? t And 57 they were offended at him. But Jesus said to them, A prophet is not without honour save in his own country, and in his own house, 58 And he wrought not many mighty works there, because of their unbelief. XIV. X At that time Herod the tetrarch heard of the fame of Jesus, 2 And said to his servants, This is John the Baptist : he is risen from the dead, and therefore these mighty powers exert themselves 3 in him. ^ For Herod having apprehended John, had bound and put him in prison, for Herodias's sake, his brother Philip's wife. 4 For John had said to him, It is not lawful for thee to have her. 5 And when he would have put him to death, he feared the multitude, 6 because they accounted him a prophet. But when Herod's birth- day was kept, the daughter of Herodias danced bf^fore them, and which he is able to bring forth all sorts of instructions. 'Jho word treasure signifies any collection of things whatsoever, and the places vhcre such collec- tions are kept. 53 He departed thence — He crossed the lake from Capernaum : and came once more into his own country — Nazareth: but with no better success than he iiad had there before. 54. Whence hath HE — Many texts are not understood, for want of knowing the proper emphasis; and others are utterly misunderstood, by placing the em- phasis wrong. To prevent this in some measure, the emphatical words are here printed in capital letters. ^55. The carpenter^s son — The Greek word means, one that works either in wood, iron, or stone. His brethren — Our kinsmen. They were the sons of Mary, sister to the virgin, and wife of Cleophas or Alpheus. James — Styled by St. Paul also, the Lord's brother, Gal. i, 19. Simon — Surnamed the Canaanitc. 57. They were offended at him — They looked on him as a mean, ignoble man, not worthy to be regarded. 58 He wrought not many mighty works, because of their unbelief — And the reason why many mighty works are not wrought now, is not, that the faith is not every where planted; but, that unbelief every where prevails. XIV. 1. At that time — When our Lord had spent about a year in his public mf nistry. Tetrarch — King of a fourth part of his father's dominions. 2. He is risen from the dead — Herod was a Sadducee : and the Sadducees denied the resurrection of the dead. But Sadduceeism staggers when conscience aw ikes. 3 His brother Philip's wife — Who was still alive. 4. It is not lawful for thee to have her — It was not lawful indeed for either of them to have her. For her father Aristobulus was their own brother. Jol I's words were rough, like his raiment. He would not break the force of truth oj using soft words, even to a king. 5. He would have put him to death — In his fit of passion ; but he was then resiramed by fear of the multitude ; and afterward by the reverence he be re him 6. The daughter of Herodias — Afterward infamous for a life buitable to thif Degmning. * Mark vi, 1 ; Luke iv, 16, 22. t John iv, 44 ; Luke ix, 7. t Mark vi, 14 t) Mark vi, 17. oi ST. MATTHEW 7 pleased Herod. Whereupon he promised with an oath, to give *^ her whatever she should ask. And she, being before instructed by her mother, said. Give me here John the Baptist's head in a y charger. And the king was sorry ; yet for the oath's sake, and them who sat with him at table, he commanded it to be given her. 10 11. And he sent and beheaded John in the prison. And his head was brought in a charger, and given to the damsel, and she carrco' 12 it to her mother. And his disciples came and took up the bod^^ 13 md buried if, and went and told Jesus. * And Jesus hearing it withdrew thence by ship into a desert place apart : but wher the people heard thereof, they followed him by land out of the cities. 14 And coming forth he saw a great multitude, and was moved 15 with tender compassion for them, and healed their sick, f And in the evening his disciples came to him, saying. This is a desert place, and the time is now past : send the multitude away, that 16 going into the villages, they may buy themselves victuals. But 17 Jesus said to them. They need not go; give ye them to eai. They 18 say to him. We have here but five loaves and two fishes. He 19 said. Bring them hither to me. And he commanded the multitude to sit down on the grass ; and taking the five loaves and the two fishes, looking up to heaven he blessed and brake, and gave the 20 loaves to his disciples, and the disciples to the multitude And they all ate and were satisfied : and they took up ot the fragments 21 that remained twelve baskets full. And they that had eaten were 22 about fire thousand, beside women and children. | And he con- strained his disciples to go straightway into the vessel, and go 23 before him to the other side till he sent the multitude away. And having sent the multitude away, he went up into a mountain apart 24 to pray. And in the evening he was there alone ; but the vessel was now in the midst of the sea, tossed by the waves ; for the 8. Being before instructed by her mother — Both as to the matter and manner of her petition: She said, Give me here — Fearing if he had time to consider, hf would not do it: John the Baptist's head in a charger — A large dish or bowl. 9. And the king was sorry — Knowing that John was a good man. Yet for thi oath's sake — So he murdered an innocent man from mere tenderness of conscience. 10. And he sent and beheaded John in the prison, and his head was given tv the damsel — How mysterious is the providence, which left the life of so holy a man in such infamous hands ! which permitted it to be sacrificed to the malice of an abandoned harlot, the petulancy of a vain girl, and the rashness of a fool ish, perhaps drunken prince, who maile a prophet's head the reward of a danco But we are sure the Almighty will repay his servants in another world for what ever they suffer in this. '3. Jesus withdrew into a desert place — 1. To avoid Herod: 2. Because ol Lm laultitude pressing upon him, Mark vi, 32 : and 3. To talk with his dis. ciples, newly returned from their progress, Luke ix, 10 : apart — From all tu< Vis disciples. 15. The time is now past — The usual meal time. 22. He constrained his disciples — Who were unwilling to leave him. 24. In the evening — Learned men say the Jews reckoned two evenings ; the first beginning at three in the afternoon, the second, at sunset. If so, the lattei is meant here. * Mark vi, 32, o4; Luke ix, 10 ; John vi, 1. t Mark vi, 35 ; Luke ix, 12; John vi, 15 t Mark vi, 45 ; John vi, 15. CHAPTER XV 53 i5 wind was contrary. • In the fourth watch of the night he went tc 36 them, walking on the sea. And the disciples seeing him walking on the sea, were affrighted, saying, It is an apparition : and they 27 cried out for fear. But Jesus immediately spake to them, saying, 28 Take courage : it is I : be not afraid. And Peter answering, said, 29 Lord, if it be thou, bid me come to thee on the waters. And he said, Come. And Peter going down from the vessel, walked on 30 the waters, to go to Jesus. But seeing the wind boisterous, le 31 was afraid; and beginning to sink, he cried. Lord, save me. And immediately Jesus reaching forth his hand, caught him, and saith 32 to him, 0 thou of little faith, wherefore didst thou doubt? And 3 : when they were come into the vessel, the wind ceased. Then they that were in the vessel came and worshipped him, saying, Of a truth thou art the Son of God. 34 And having crossed over, they c^me into the land of Gennesaret. 35 * And when the men of that place had knowledge of him, they sent out into the country round about, and brought to him all that 36 were diseased ; And besought him that they might touch but the hem of his garment : and as many as touched were made perfectly whole. S.V. t Then came to Jesus scribes and Pharisees who were at 2 Jerusalem, saying, Why do thy disciples transgi-ess the tradition of the elders ? for they wash not their hands when they eat bread 3 But he answering said, Why do ye also transgress the command- 4 ment of God through your tradition ? For God said, | Honour thy father and mother : and he that revileth father or mother, let him 5 die the death. But ye say, Whosoever shall say to his father or mother. It is a gift, by whatsoever thou mightest have been pro- 6 fited by me : He shall in nowise honour his father or his mother. Thus have ye made void the command of God through 7 your tradition. Ye hypocrites, well did Isaiah prophesy of you, 8 saying, ^ This people draweth nigh to me with their lips ; but 25. The fourth watch — The Jews (as well as the Romans) usually divided the night into four watches, of tliree hoars each. The first watch began at six, the second at nine, the third at twelve, the fourth at three in the morning. If it be thou — It is the same as, Since it is thou. The particle if frequently bears this meaning, both in ours and in all languages. So it means, John xiii, 14 and 17. St. Peter was in no doubt, or he would not have quitted the ship. 30. He ivas afraid — Though he had been used to the sea, and was a skilful swimmer. But so it frequently is. When grace begins to act, the natural cou- rage and strength are withdrawn. 33 Thou art the Son of God — They mean, the Messiah. XV. 2. The elders — The chief doctors or teachers among the Jews. 3 They wash not their hands lohen they eat bread — Food in general is termed i.ead in Hebrew; so that to eat bread is the same as to make a meal. 4. Honour thy father and mother — Which implies all such relief as they stand ^n need of. 5. It is a gift by whatsoever thou mightest have been profited by me -That is, I have given, or at least, purpose to give to the treasury of the temple, what you migh' otherwise have had from me. 7. Well did Isaiah prophesy of you, saying — That is, the description which [saiah gave of your fithers, is exactly applicable to you. The words theiefor* which were a description of them, are a prophecy with regard to you. * Mark vi, 45 t Mark m, 1. X Exod. xx, 12 ; xxi, 17. ^Isaiah xxix, 13. 54 ST. MATTHEW. 9 their heart is far from rne. But in vain do they worship me 10 teaching for doctrines the commandments of men. And calling the multitude unto him, he said to them, Hear and understand. 1 1 Not that which goeth into the mouth defileth the man, but what 12 Cometh out of the mouth, this detileth the man. Then came his disciples and said to him, Knowest thou that the Pharisees, 1 3 hearing this saying, were offended ? He answered and said, Every plant which my heavenly Father hath not planted shall be rooted 14 up * Let them alone ; they are blind leaders of the blind : but J 5 if the blind lead the blind, both will fall into a ditch. Then 16 ai- iwered Peter and said to him, Declare to us this parable. And 1 7 Jesus said, Are ye also yet without understanding ? Do ye not yet understand, that whatever entereth into the it.outh, goeth into 18 the belly, and is cast out into the vault ? But the things which pro- ceed out of the mouth come out of the heart, and they defile the 19 man. For out of the heart proceed evil thoughts, murders, adul- 20 teries, fornications, thefts, false witness, railings. These are the things which defile a man ; but to qat with unwashen hands defileth not a man. 21 t And Jesus going thence, retired to the coast of Tyre and Si- 22 don. And behold, a woman of Canaan, coming out of those coasts, cried to him, saying, Plave mercy on me, O Lord, thou Son of 23 David : my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought 24 him, saying. Send her away, for she crieth after us. But he an- swering said, I am not sent but to the lost sheep of the house of 25 Israe.. Then she came and worshipped him, saying. Lord, help 26 me. But he answering said. It is not good to take the children's 27 bread and cast it to the dogs. And she said, True, Lord : yet the dogs eat of the crumbs which fall from their master's table. 28 And Jesus answering said to her, 0 woman, great is thy faith : be it unto thee as thou wilt. And her daughter was healed from that hour. 8. Their heart is far from me — And without this all outward worship is mere mockery of God. 9. Teaching the commandments of men — As equal with, nay, superior to, those of God. What can be a more heinous sin 7 13. Every plant — That is, every doctrine. 14. Let them alone — If they are indeed blind leaders of the bl'nd; let them alone : concern not yourselves about them : a plain direction how to behave with regard to all such. 17. Are ye also yet without understanding — How fair and candid are the sacr'"', historians ? Never concealing or excvising their own blemishes. 19. First evil thoughts — then murders — and the rest. Railings — The Gtsek word includes all reviling, backbiting, and evil speaking. 22 A woman of Canaan — Canaan was also called Syropher.icia, as lying bs tween Syria properly so called, and Phenicia, by the sea side. Cried to him — From afar, Thou Son of David — So she had some knowledge of the promised Messiah. 23. He answered her not a word — He sometimes tries our faith in liVe cisnue' 24. I am not sent — Not primarily ; not yet. 25. Then came she — Into the house where he now was. 28. Thy faith — Thy reliance on the power and goodness 29 • And Jesus passing thence, came nigh the sea of Galilee ; and iO going up into a mountain, he sat down there. And great multi- tudes came to him, having with them the lame, blind, dumb, dis- abled, and many others ; and cast them at the feet of Jesus, and 3 . he healed them : So that the multitudes wondered, .seeing the dumb to speak, the disabled whole, the lame to walk, and the blind y? to see : and they glorified the God of Israel, f Then Jesus calling his d sciples to him said, I have tender compassion on the multi- tude, because they continue with me now three days, and h ive nothing to eat : and I am not willing to send them away fasting, i'J lest they faint in the way. And his disciples said to him. Whence should we have so many loaves in the wilderness, as to satisfy so J4 great a multitude ? And Jesus saith to them, Kow many loaves J5 have you ? They said, Seven, and a few small fishes. And he J6 commanded the multitude to sit down on the ground. And taking the seven loaves and the fishes, he gave thanks and brake them J7 and gave to his disciples, and the disciples to the multitude. And they all ate and were satisfied, and they took up of the fragments 38 that remained seven baskets full. And they that had eaten were four thousand men, beside women and children. 39 And having sent away the multitude, he took ship again, and came into the coasts of Magdala. 'CVI. I Then the Pharisees and Sadducees came to him and ternpt- 2 ing, desired him to show them a sign from heaven. ^ He answer ing said to them, In the evening ye say. It will be fair weather; 3 for the sky is red : And in the morning, It will be foul weather to- day ; for the sky is red and lowering. 0 ye hypocrites, ye know to discern the face of the sky ; can ye not discern the signs of the 4 times 1 A wicked and adulterous generation seeketh after a sign ; but there shall no sign be given to it, but the sign of the Prophet Jonah. And he left them and departed. 5 11 And when his disciples were come on the other side, they had 6 forgotten to take bread. ** And Jesus said to them. Take heed, and 29. The sea of Galilee — The Jews gave the name of seas to all large lakes. — This was a hundred furlongs long, and forty broad. It was called also, the sea of Tiberias. It ky on the borders of Galilee, and the city of Tiberias stood on Its western shore. It was likewise styled the lake of Gennesareth : perhaps a corruption of Cinnereth, the name by which it was anciently called. Numbers xxxiv, 11. 32. They continue with me now three days — It was now the third day since ',hey came. 36. He gave thanks, or blessed the food — That is, he praised God for it, and prayed for a blessing upon it. XVI. 1. A sign from heaven — Such they imagined Satan could not counterfeit. 3. The signs of the times — The signs which evidently show, that this is ths ame of the Messiah. 4. A wicked and adulterous generation — Ye would seek no farther sign, did not /our wickedness, your love of the world, which is spiritual adultery, blind your nnderstanding. 6. Beware of the leaven of the Pharisees — That is, of their false doctrine: tliia IS elegantly so called ; for it spreads in the soul, or the Church, as leavon does in meal. =» Mark vii, 31 t Mark viii, 1. J Mark viii, 11 ; Matt, xii, 36. ^ Luke ni. 54 il Mark viii, 14 *» LvAe xii. 1. 56 ST. MATTHEW. 7 beware of the leaven of the Pharisees and Sadducees. And ihev reasoned among themselves, saying, We have taken no bread 8 Jesus knowing it said to them, O ye of little faith, why reason ye 9 among yourselves, because ye have taken no bread 1 Do ye not understand nor remember the five loaves of the five thousand, ant* 10 how many baskets ye took up? Neither the seven loaves of the 1 i four thousand, and how many baskets ye took up ? How lo ye no» understand, tha. I spake not to you concerning bread, to beware of 12 the leaven of the Pharisees and Sadducees I Then they understood, that he did not bid them beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees. t3 * And Jesus coming into the coasts of Cesarea Philippi, askeJ his disciples saying. Whom do men say that the Son of man is ' 14 And they said. Some say, John the Baptist; others Elijah; others 15 Jeremiah or one of the prophets. He saith to them, But whom 16 say ye that I am ? And Simon Peter answering said. Thou art 17 the Christ, the Son of the living God. And Jesus answering said to him, Happy art thou, Simon Barjonah, for flesh and blood have 18 not revealed this to thee, but my Father who is in heaven And I say also to thee, Thou art Peter, and on this rock I will build my 19 Church, and the gates of hell shall not prevail against it f And I will give thee the keys of the kingdom of heaven : and whatso ever thou shalt bind on earth shall be bound in heaven, and whatso- 7. They reasoned among themselves — What must we do then for bread, since we have taken no bread with us ? 8. Why reason ye — Why are you troubled about this ? Am I not able, if need so require, to supply you by a word ? 11. How do ye not understand — Beside, do you not understand, that I did not mean bread, by the leaven of the Pharisees and Sadducees ? 13. And Jesus coming — There was a large interval of time between what has been related, and what follows. The passages that follow were but a short time before our Lord suffered. 14. Jeremiah, or one of the prophets — There was at that time a current tradition among the Jews, that either Jeremiah, or some other of the ancient prophets would rise again before the Messiah came. 16. Peter — Who was generally the most forward to speak. 17. Flesh and blood — That is, thy own reason, or any natural power what, soever. 18. On this rock — Alluding to his name, which signifies a rock, namely, the faith which thou hast now professed; I will build my Church — But perhaps when our Lord uttered these words, he pointed to himself, in like manner as when ho said. Destroy this temple, John ii, 19 ; meaning the temple of iiis body. And it Is certain, that as he is spoken of in Scripture, as the only foundation of tha '~!l'-urch, so this is that which the apostles and evangelists laid in their preaching It IS in respect of laying this, that the names of the twelve apostles (not of St Pster only) were equally inscribed on the twelve foundations of the city of God Rev. XXI, 14. The gates of hell — As gates and walls were the strength of cities, and as courts of judicature were held in their gates, this phrase properly signifiet the power and policy of Satan and his instruments. Shall not prevail against if — Not against the Church universal, so as to destroy it. And they never did. There hath been a small remnant in all ages. 19. / will give thee the keys of the kingdmn of heaven — Indeed not to him alone. ,for they were equally given to all the apostles at the same time, John xx, 21. 22, 23,) but to him were first given the keys both of doctrine and discipline, He first, after our Lord's resurrection, exercised the apostleship, Acts i, 15. An 13 gers, and the seats of them that were selling doves; And saith to them, It is written, * My house shall be called the house of pi-ayer, 14 but ye have made it a den of thieves. And the blind and lame 15 came to him in the temple, and he healed them. But the chief priests and the scribes, seeing the wonders that he did, and the children crying in the temple saying, Hosanna to the Son of David, 16 were sore displeased. And said to him, Hearest thou what these say? And Jesus saith to them, Yea; have ye never read, f Out of ihe 17 mouth of babes and sucklings thou hast perfected praise? | And leaving them he went out of the city to Bethany, and lodged there. lb Now in the morning, as he was returning to the city, he hungered. 19 And seenig a fig tree in the way, he came to it, and found nothing thereon but leaves only. And he saith to it. Let no fruit grow on thee henceforward for ever. And presently the fig tree withered 2,0 away. And the disciples seeing it marvelled, saying. How soon 21 is the fig tree withered away ? Jesus answering said to them, ^ Verily I say t9 you, if ye have faith and doubt not, ye shall not only do this mirjacle of the fig tree, but also if ye say to this moun- tain. Be thou lifted up, and be thou cast into the sea ; it shall be 22 done. And all things whatsoever ye shall ask in prayer, believing, ye shall receive. 23 II And when he came into the temple, the chief priests and the elders of the people came to him as he was teaching, and said, By what authority dost thou these things ? and who gave thee this 24 authority 1 And Jesus answering said to them, I will also ask you had cast them out three years before, John ii, 14 ; bidding them not make that house a house of merchandise. Upon the repetition of the offence, he used sharper words. In the temple — That is, in the outer court of it, where the Gentiles used to worship. The money changers — The exchangers of foreign money into current coin, which those who came from distant parts might want to offer for the service of the temple. 13. A den of thieves — A proverbial expression, for a harbour of wicked mer 20. The disciples seeing it — As they went by, the next day. 21. Jesus answering, said. If ye have faith — Whence we may learn, that one great end of our Lord in this miracle was to confirm and increase their faith : another was, to warn them against unfruitfulness. 23. When he was come into the temple, the chief priests came — Wlio thought he liolated their riglit : and the elders of the people — Probably, members of the sanhedrim, to whom that title most properly belonged : which is the more probable, as they were the persons under whose cognizance the late action of Christ, in purging the temple, would naturally fall These, with the chief priests, seem purposely to have appeared in a considerable company, to give the more weight to what they said, and if need were, to bear a united testimony against him. As he was teaching — Which also they supposed he had no authority to do, being neither priest, nor Levite, nor scribe. Some of the pn'jgts (though not as priests) and all the scribes were authorized teachers. By what authority dost thou these things — Publicly teach the people 1 And drive out thcsae who had our commission to traffic in the outer court ? 24. / will ask you one thing — Who have asked me many : The baptis7n, that is, the whole ministry of John, was it from heaven or from men ? — By what authority did he act and teach ? Did man or God give him that authority ? Was it noi God ? But if 80, the consequence was clear. For John testified that Jesus was .he Christ. • Ua. iTi, 7 ; Jer vii, 11. t Psalm viii, 2. % Mark xi, 11, 12 ^ Chap, xvii, 20 I! Luke XX. 1 ; Mark xi, 27. CHAPTER XXI. 7i one thing, which if ye tell me, I will likowise tell you by 25 what authority I do these tilings. The baptism of John, whence was it 1 from heaven or from men ? And they reasoned among themselves, saying, If we say from heaven, he will say, Why 26 then did ye not believe him? But if we say of men, we feai 27 the multitude ; for all hold John as a prophet. And they answer- ing said to Jesus, We cannot tell. And he said to them. Neither 26 tell I you by what authority I do these things. But what think you 1 A man had two sons ; and coming to the first, he said ?.£ Son, go to work to-day in my vineyard. He answering said, 1 30 will not ; but afterward repenting he went. And coming to the other he said likewise. And he answered, I go, sir : but went 31 not. Which of the two did the will of his father? They say to him. The first. Jesus saith to them. Verily I say to you, the pub- licans and the harlots go into the kingdom of God before you 32 For John came to you in a way of righteousness, and ye believed him not ; but the publicans and the harlots believed him. And ye seeing it, repented not afterward, that ye might believe him. 33 * Hear another parable. There was a certain householder, who planted a vineyard, and hedged it round about, and digged a wine press in it, and built a tower, and let it out to husbandmen, and 34 went into a far country. And when the season of fruit drew near, he sent his servants to the husbandmen to receive the fruits 35 of it. And the husbandmen taking his servants beat one, and killed 36 another, and stoned another. Again he sent other servants more 37 than the former ; and they did to them in like manner. Last of all he sent to them his son, saying. They will reverence my son. 38 But the husbandmen seeing the son, said among themselves, This IS the heir ; come, let us kill him and take possession of his 39 inheritance. And taking him they cast htm out of the vineyard 40 and slew him. When therefore the lord of the vineyard cometh, 41 what will he do to those husbandmen ? They say to him, He will miserably destroy those wicked men, and will let out the vineyard 25. Why did ye not believe him — Testifying this. 27. Neither tell I you — Not again, in express terms : he had often told them before, and they would not believe him. 30. He answered, I go, sir: but went not — Jast so did the scribes and Phari- sees : they professed the greatest readiness and zeal in the service of God : but it was bare profession, contradicted by all their actions. 32. John came in a way of righteousness — Walking in it, as well as teaching it. The publicans and harlots — The most notorious sinners were reformed, though at first they said, / will not. And ye seeing the amazing change which wa« wrought in them, though at first ye said, I go, sir, repented not afterward — Wei'i ao more convinced than before. O how is this scripture fulfilled at this day ! 33. A certain householder planted a vineyard — God planted the Church ij Canaan ; and hedged it round about — First with the law, then with his peculiar providence : and digged a wine press — Perhaps it may mean Jerusalem : and built a toiszr — The temple: and went into afar country — That is, left the keepers of bis vineyard, in some measure, to behave as they should see good. 34. He sent his servants — His extraordinary messengers, the prophets: to tht husbandmen — The ordinary preachers or ministers of the Jews. 41. They say — Perhaps some of the by-standers, not the chief priests or Ph • sesB ; who, as St. Luke relates, said, God forbid, Luke xx, 16. • Ma-'i xii, 1 ; Luke xx, 9. 72 ST. MATTHEW. lo other husbandmen, who will render him the fruits in then 42 seasons. Jesus saith to them, Have you never read in the Scrip- tures, * The stone which the builders rejected is becme the liead of the corner ? This is the Lord's doing, and it is marvellous in our 13 eyes. Therefore I say to you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits there of. 44 t And whosoever shall fall on this stone shall be broken : but on 15 whomsoever it shall fall, it will grind him to powder. And the chief priests and the Pharisees hearing his parables, knew he spoke 46 of them. But when they sought to apprehend him, they feared the multitude, because they took him for a prophet. K^XII. And Jesus answering, spake to them again in parables, say 2 ing. The kingdom of heaven is like a king, who made a marriage 3 feast for his son. And sent forth his servant;i to call them that 4 were invited, to the marriage ; but thev would not come. Again he sent forth other servants, saying, Tell them who were invited, behold I have prepared my dinner, my oxen and fatlings are killed, 5 and all things are ready : come to the marriage. But they slight- 6 ing it, went one to his farm, another to his merchandise. And the rest laying hold on his servants, treated them shamefully and 7 slew them. And the king hearing it was wroth, and sending forth 8 his troops, destroyed those murderers and burnt their city. Then saith he to his servants. The marriage feast is prepared, but they 9 who were invited were not worthy. Go ye therefore into the highways, and invite whomsoever ye find to the wedding banquet. 10 So those servants going out into the ways, gathered together all whomsoever they found, both bad and good. And the feast was 11 abundantly supplied with guests. But the king coming in to see 42. The builders — The scribes and priests, whose office it was to build up the Church. Is become the head of the corner — Or the chief corner stone : he is become the foundation of the Church, on which the whole building rests, and is the principal cornerstone, for uniting the Gentiles to it, as the chief corner stone of a house supports and links its two sides together. 43. Therefore — Because ye reject this corner stone. The kingdom of God — That is, the Gospel. 44. Whosoever shall fall on this stone shall be broken — Stumblers at Christ shall even then receive much hurt. He is said to fall on this stone, who hear? the Gospel and does not believe. But on whomsoever it shall fall — In vengeance it will utterly destroy him. It will fall on every unbeliever, when Christ cornet! n the clouds of heaven. XXII 1. Jesus answering, spake — That is, spake with reference to'whai lif ust past. 2. A king, who made a marriage feast for his son — So did God, ^hen b«. ought his first-begotten into the world. 3. Fhem that were invited — Namely, the Jews. 4. Fatlings — Fatted beasts and fowls. 5. One to his farm, another to his merchandise — One must mind what he has ; another, gain what he wants. How many perish by misusing lawful things ! 7. The king sending forth his troops — The Roman armies employed of God for that purpose. Destroyed those murderers — Primarily the Jews. 9, Go into the highways — The word properly signifies, the by-ways, or tomingi of the road. .0. They gathered all — By preaching every where. 11. The guests — The members of the visible Church. * Psalm cxviii, 22. t Luke xx 18 CHAPTER XXII 73 the guests, saw there a man who had not on a wedding garment , 2 and saith to him, Friend, how camebt thou in hither, not having 13 a wedding garment ? And he was speechless. Then said the king to his servants, Bind him hand and foot, and take him away, and cast him into tile outer darkness : there shall be the weeping and 14 the gnashing of teeth. * For many are called, but few chosen. 15 "} Then went the Pharisees and consulted together how to 16 ensnare him in his talk. And they send to him their disciples with the Herodians, saying. Master, we know tliat thou art true, and teachest the way of God in truth ; neither carest thou for any man ; 17 for thou regardest not the person of men. Tell us therefore, w hat thinkest thou ? Is it lawful to give tribute to Cesar, or not ■? 18 But Jesus knowing their wickedness, said, Why tempt ye me, ye 19 hypocrites? Show me the tribute money. And they brought to 20 him a penny. He said to them. Whose is this image and super- 21 scription ? They say to him, Cesar's. Then said he to them. Ren- der therefore to Cesar the things that are Cesar's, and to God the 22 things that are God's. And hearing it they marvelled. And they left him and went away. 23 ;j: The same day came the Sadducees, who say there is no resur- 24 rection, and asked him, saying, Master, Moses said, ^ If a man die having no children, his brother shall marry his wife and raise 25 up issue to his brother. Now there were with us seven brethren • and the first having married a wife died, and having no issue, left 2fi his wife to his brother. Likewise the second also, and the third 27 unto the seventh. Last of all the woman died also. Therefore iti 28 the resurrection, whose wife shall she be of the seven? For they 29 all had her. Jesus answering said to them, Ye err, not knowmg 12. A wedding garment — The righteousness of Christ, first imputed, then im- planted. It may easily be observed, this has no relation to the Lord's Supper, but to God's proceeding at the last day. 14. Many are called; few chosen — Many hear; few believe. Yea, many are members of the visible, but few of the invisible Church. IG. TIte Herodians were a set of men peculiarly attached to Herod, and con- seauently zealous for the interest of tlie Roman government, which was tlie main support of the dignity and royalty of his family. Thou regardest not the person of men — Thou fivourest no man for his riches or greatness. 17. Is it lawful to give tribute to Cesar ? — If he had said, Yes, the Pharisees would have accused him to the people, as a betrayer of the liberties of his coun- try. If he had said. No, the Herodians v/ould have accused him to the Roman governor. 18. Ye hypocrites — Pretending a scruple of conscience. 20. The tributi money — A Roman coin, stamped with the head of Cesar, which was usually paid in tribute. 21. They say to him, Cesar's — Plainly acknowledging, by their having received his coin, that tliey were under his government. And indeed this is a stand-ng rale. The current coin of every nation shows who is the supreme governor of it Rendei therefore, ye Pharisees, to Cesar the things which ye yourselvet acknowledge to be Cesar's : and, ye Herodians, while ye are zealous for Cesar, see tna*. ye render to God the things that are God's. 25. Now there were with us seven brethren — Tliis story seems to have been a kind of common-place objection, which no doubt they brought upon all occasicrs 29. Ye err, not knoicing the Scriptures — Which plainly assert a resurrection Nor the power of God — Which is well able to effect it. How many errors flow from the same source ? ♦ Chap. XX, 16. t Mark xii, 13 ; Luke xx, 20. t Mark xii, 18. ^ Deut xxr, 5. 74 ST. MATTHEW. 30 the Scriptures, nor the power of God. For in the resurrection they neither marry nor are given in marriage, but are as the angela 31 of God in heaven. But touching the resurrection of the dead, have 32 ye not read that which was spoken to you by God, saying, *I am the God of Abraham, and the God of Isaac, and tlie God of Jacob "id He is not a God of the dead, but of the living. And the multitude hearing it, were astonished at his doctrine. 31 t But the Pharisees having heard that he had silenced the Sud )5 ducees, were gathered together And one of them, a scribe, asked 36 him a question, trying him and saying. Master, which is the great 37 commandment in the law ? Jesus said to him, ^ Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and 38 with all thy mind. This is the first and great commandment. And 39 the second is like unto it, ^ Thou shalt love thy neighbour as thy 40 self. On these two commandments hang all the law and the prophets. 41 II While the Pharisees were gathered together, Jesus asked 42 them, saying. What think ye of Christ ? Whose son is he ? They 43 say to him, David's. He saith to them. How doth David then by 44 the Spirit call him Lord ? Saying, ** The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. 45 If David then call him Lord, how is he his son ? And no man 46 was able to answer him a word ; neither durst any from that day question him any more. XXIII. Then spake Jesus to the multitudes and to his disciples, say- 2 ing. The scribes and Pharisees sit in the chair of Moses : All 3 things therefore whatsoever they bid you observe, observe and do ; 30. They are as the angels — Incorruptible and immortal. So is the potcer of God shown in tliem ! So little need had they of marriage ! 31. Have ye not read — The Sadducees had a peculiar value for the books of Moses. Out of these therefore our Lord argues with them. 32. / am the God of Abraham — The argument runs thus : God is not the God of the dead, but of the living : (for that expression, Thy God, implies both benefit from God to man, and duty from man to God) but he is the God of Abraham, Isaac, and .Jacob: therefore, Abraham, Isaac, and Jacob are not dead, but living. Therefore, the soul does not die with tlie body. So indeed the Sadducees sup. posed, and it was on this ground that they denied the resurrection. 33. At his doctrine — At the clearness and solidity of his answers. 35. A scribe asking him a question, trying him — Not, as it see)ns, with any ill design : but barely to make a farther trial of that wisdom, which he had shown in silencing tlie Sadducees. 43. How doth David then by the Spirit — By inspiration, call him Lord 7 If he be merely tlie son (or descendant) of David ? If he be, as you suppose, a mere man, the son of a man 7 44. The Lord said to my Lord — This his dominion, to which David himself was subject, shows both the heavenly majesty of the king, and the nature of hia kingdom. Sit thou on my right hand — That is, remain in the highest authority jnd power. 46. Neither durst any question him any more — Not by way of ensnanng cr tempting him. XXIII. 1. Then — Leaving all converse with his adversaries, whom he now left to the hardness of their hearts, 2. The scribes sit in the chair of Moses — That is, read and expound the law aJ Moses, and are their appointed teachers. * Exod. iii, 6. t Mark xii, 28 ; Luke x, 25. X Deut. vi, 5. ^ Lev. xix, 19. II Luke XX, 41. ** Psalm ex, 1 CHAPTER XXIII. 7^ 4 but do not ye after their works ; for they say and do not. ' F'oi they bind heavy burdens and grievous to be borne, and lay then- on men's shoulders, but they will not move them with their finger. o t But all their works they do, to be seen of men : they make broad 6 their phylacteries, and enlarge the fringes of their garments. And love the uppermost places at feasts, and the chief seats in the syna- 7 gogues, And salutations in the markets, and to be called by men, 8 Rabbi, rabbi. But be not ye called rabbi ; for one is your teacher, 9 and all are your brethren. And call no man your father on earth ; ( 0 for one is your Father, who is in heaven. Neither be ye called 1 1 masters ; for one is your Master, even Christ. | But he that is 1 2 greatest among you shall be your servant. § Whosoever shall exalt himself, shall be humbled, and he that shall humble himself, shall be exalted. J 3 But wc tc you, scribes and Pharisees, hypocrites ; for ye shut the kingdom of heaven against men: ye go not in, neither suffer 14 ye them that are entering to go in. H Wo to you, scribes and Pharisees, hypocrites : for ye devour widows' houses, and for a pretence make long prayers ; therefore ye shall receive the greater 15 damnation. Wo to you, scribes and Pharisees, hypocrites; for ye compass sea and land to make one proselyte, and when he is become so, ye make him two-fold more the child of hell than your- 16 selves. Wo to you, ye blind guides ; who say. Whosoever shall 3. All things therefore — Which they read out of the law, and enforce therefrom. 5. Their phylacteries — The Jews, understanding those words literally, It shall be as a token upon thy hand, and as frontlets between thine eyes, Exod. xiii, 16. And thou shalt bind these words for a sign upon thine hand, and they shall be as frontlets between thine eyes, Deut. vi, 8 ; u.sed to wear little scrolls of paper or p;ircliinent, bound on their wrist and foreheads, on which several texts of Scrip, lure were writ. These they supposed, as a kind of charm, would preserve them from diinger. And hence they seem to have been called phylacteries, or pre- servatives. The fringes of their garments — Which God had enjoined them to wear, to remind them of doing all tlie commandments, Num. xv, 38. These, as well as their phylacteries, the Pharisees affected to wear broader and larger than other men. 8, 9, 10. The Jewish rabbis were also called /af the time of them. And to the question proposed, ver. 3, concerning the time Df the destruction of Jerusalem, he answers ver. 34. Concerning the time of the end of the world, he answers ver. 36. 34. This generation of men now living sAoZZ not pass till all these things be done — The expression implies, that great part of that generation would be passed away, but not the whole. Just so it was. For the city and temple were destroyed thirty-nine or forty years after. ♦ Mark xiii, 21 ; Luke xvii, 23. t Luke xvii, 37. t Mark xiii, 24 ; Luke xxi, 25 1^ Mark xiii, 28 ; Luke xxi, 29 CHAPTER XXIV 81 35 away till all things be done Heaven and earth shall pass away. iG but my words shall not pass away. But of that day and hour knoweth no man, neither the angels of heaven, but my Father only. S7 * But as the days of Noah, so shall also the coming of the Son of 38 man be. For as in the days that were before the flood, they were eating* and drinking, marrying and giving in marriage, till the day 39 tliHt Noah entered into the ark. And knew not till the flood camf and took them all away ; so shall also the coming of the Son of man be. 40 Then shall two men be in the field : one is taken and one is 41 left. Two women shall be grinding in the mill ; one is taken, and one is left. 42 t Watch therefore ; for ye know not what hour your Lord 43 Cometh. But ye know this, that if the householder had known in what watch the thief would have come, he would have watched 44 and not have suffered his house to be broken open. Therefore be ye also ready : for at an hour ye think not, the Son of man com- 45 eth. Who then is the faithful and wise servant, whom his Lord hath appointed ruler over his household, to give them food in due 46 season ? Happy is that servant, whom his Lord coming shall fmd 47 so doing. Verily I say to you, he will appoint him ruler over all 48 his goods. But if that evil servant say in his heart, My lord 49 delays his coming : And shall begin to smite his fellow servant, 50 and shall eat and drink with the drunken : The lord of that ser- vant shall come in a day that he expecteth him not, and in an hour 51 that he is not aware of. And shall cut him asunder, and allot him his portion with the hypocrites : there shall be the weeping and the gnashing of teeth. 36. But of that day — The day of judgment ; Knoweth no man — Not while our Lord was on earth. Yet it might be aflerward revealed to St. John consistently with this. 40. One is taken — Into God's immediate protection : and one is left — To share the common calamities. Our Lord speaks as having the whole transaction pre- sent before his eyes. 41. Two women shall be grinding — Which was then a common employment of women. 42. Ye know not what hour your Lord cometh — Either to require your soul of you, or to avenge himself of this nation. 45. Who then is the faithful and wise servant — Which of you aspires after this character ? Wise — Every moment retaining the clearest conviction, that all he now has is only intrusted to him as a steward : Faithjul — Thinking, speaking, and acting continually, in a manner suitable to that conviction. 48. But if that evil servant — Now evil, having put away faith and a good tmiscience. 51. And allot him his portion with the hypocrites — The worst of sinners, sa "oright and sincere as he was once. If ministers are the persons here primarily intended, there is a peculiar pro- priety in the expression. For no hypocrisy can be baser, than to call ourselves (uinisters of Christ, while we are tlie slaves of avarice, ambition, or sensuality.. Wlierever such are found, may God reform them by his grace, or disarm them of that power and influence, which they continually abuse to his dishonour, and to iheir own aggravated damnation ! » Luke xvii, 26. t Mark rm, 3.3 : Luke xii, 35 ; zxi, 34 82 ST. MATTHEW XXV. Then shall the kingdom of heaven be like ten virgins who 2 taking their lamps, went forth to meet the bridegroom. But five 3 of them were wise, and five were^foolish. They that were foolish 4 taking their lamps, took no oil wjlh them. But the wise took oil 5 in their vessels with their lamps. While the bridegroom delayed. 6 they all slumbered and slept. But at midnight there was a cry Behold the bridegroom cometh : come ye forth to ftieet h\nr, 7 Then all those virgins arose and trimmed their lamps. And hi 8 foolish said to the wise, Give us of your oil ; for our lamps tre £ gone out. But the wise answered. Lest there be not enougn for us and you : go ye rather to them that sell, and buy for your- 10 selves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage ; and the 11 door was shut. Afterward come also the other virgins, saying, 12 Lord, Lord, open to us. But he answering said. Verily I say to 13 you, I know you not. Watch therefore ; for ye know not the day nor the hour. 14 * For the kingdom of heaven is as a man travelling into a far coun- try, who called his own servants, and delivered to them his goods. XXV. This chapter contains the last public discourse which our Lord uttered before he was offered up. He had before frequently declared what would be the portion of all the workers of iniquity. But what will become of those who do no harm ? Honest, inoffensive, good sort of people ? We have here a clear and full answer to this important question. 1. Then shall the kingdom of heaven — That is, the candidates for it, he like ten virgins — The brideniaids on the wedding night were wont to go to the house where the bride was, with burning lamps or torches in their hands, to wait for the bridegroom's coming. When he drew near, they went to meet him with their lamps, and to conduct him to the bride. 3. The foolish took no oil with them — No more than kept them burning just for the present. None to supply their future want, to recruit their lamp's decay. The lamp is faith. A lamp and oil with it, is faith working by love. 4. The wise took oil in their vessels — Love in their hearts. And they daily sought a fresh supply of spiritual strength, till their faith was made perfect. 5. While the bridegroom delayed — That is, before they were called to attend him, they all slumbered and slept — Were easy and quiet, the wise enjoying a true, the foolish a false peace. 6. At midnight — In an hour quite unthought of. 7. They trimmed their lamps — They examined themselves and prepared to meet their God. 8. Give us of your oil, for our lamps are gone out — Our faith is dead. What a time to discover this ! Whether it mean the time of death, or of judgment. Unto which of the saints wilt thou then turn f Who can help thee at such a season ? 9. But the wise answered. Lest there be not enough for us and you I — Beginning the sentence with a beautiful abruptness : such as showed their surprise at (he state of those poor wretches, who had so long deceived them, as well as t^eir own souls. Lest there be net enough — It is sure there is not ; for no man baa more than holiness enough for himself. Go ye rather to them that sell — Will nt noney and without price : that is, to God, to Christ. And buy — If ye can. O no ! The time is past and returns no more I 13. Watch therefore — He that watches has not only a burning lamp, but Jke. wise oil in his vessel. And even when he sleepeth, his heart waketh. He is quiet ; but not secure. 14. Our Lord proceeds by a parable still plainer v^ if that can be) to declare the final reward of a harmless man. May God give all such in this their day, ears to hear and hearts to understand it ! The kingdom of heaven — That is, the King of heaven, Christ. ' Mark xiii, 34; Luke ix. 12. CHAPTER XXV. 83 5 And to one lie gave five talents, to another two, and to another one, to each according to his own ability, and immediately took his 16 journey. Then he who had received the five talents, went and 17 traded with them, and gained other five talents. And likewise he 18 that had received the two, he also gained other two. But he that had received the one, went and digged in the earth, and hid his 19 mafster's money. After a long time the master of those servants 20 coraeth and reckoneth with them. And he that had received the five talents came and brought other five talents, saying. Sir, thou deliveredst to me five talents, behold, I have gained to them five 21 talents more. His master said to him. Well done, good and faith- ful servant : thou hast been faithful over a few things ; 1 will set 22 thee over many things : enter thou into the joy of thy lord. He also that had received the two talents, came and said. Sir, thou deliveredst to me two talents ; behold, I have gained to them two 23 other talents. His master said to him, Well done, good and faith- ful servant ; thou hast been faithful over a few things ; I will set 24 thee over many things : enter thou into the joy of thy lord. Then he that had received the one talent came and said. Sir, I knew that thou art a hard man, reaping where thou hast not sown, and gather- 25 ing whence thou hast not scattered. And being afraid, I went and 26 hid thy talent in the earth ; lo, thou hast what is thine. His mas- ter answering said to him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather whence I had 27 not scattered. Thou oughtest therefore to have put my money to the bankers, and at my coming I should have received my own with 28 interest. Take therefore the talent from him, and give it to him 29 who hath ten talents. * For to every one that hath shall be given, and he shall have abundance : but from him that hath not shall be 30 taken away even what he hath. And cast ye the unprofitable ser- 15. To one he gave Jive talents, to another two, and to another one — And wlio knows whether (all circumstances considered) there be a greater disproportion than this, in the talents of those who have received the most, and those who have received the fewest ? According to his own ability — The words may be translated more literally, according to his own mighty power. And immediately took his journey — To heaven. 18. He that had received one — Made his having fewer talents than others a pre- tence for not improving any. Went and hid his master^s money — Reader, art thou doing the same? Art thou hiding the talent God hath lent thee? 24. / knew thou art a hard man — No. Thou knowest him not. He never knew God, who thinks him a hard master. Reaping where thou hast not sown — That is, requiring more of us than thou hast given us power to perform. So does every obstinate sinner, in one kind or other, lay the blame of his own sins on God. 25. And I was afraid — Lest if I had improved my talent, I should have had the more to answer for. So from this fear, one will not learn to read, another will not hear sermons ! 26. Thou knewest — That I require impossibilities ! This is not an allowing, but a strong denial of the charge. 27. Thou oughtest therefore — On that very account, on thy own supposition, to have improved my talent, as far as was possible. 29. To every one that hath shall be given — So close does God keep to this stated rule, from the beginning to the end of the world. 30. Cast ye the unprofitable servant into the outer darkneaa — For what what * Matt, xiii, 12 84 ST. MATTHEW. vant into the outer darkness: there shall be the weeping and the gnashing of teeth. 'iil When the Son of man shall come in his glory, and all the lioly angels with him, then shall he sit upon the throne of his glory. 32 And all the nations shall be gathered before him, and he will sepa- rate them one from another, as a shepherd separateth the sheep 33 from the goats. And he will set the sheep on his right liand, and 3 1 the goats on his left. Then will the king say to them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepareo 35 foi you from the foundation of the world. For 1 was hungry, and ye gave me meat ; I was thirsty, and ye gave me drink ; 1 was 36 a stranger, and ye took me in : Naked, and ye clothed me : I was sick, and ye visited me ; 1 was in prison, and ye came to me. 37 Then will the righteous answer him, saying. Lord, when saw we thee hungry, and fed thee 1 Or thirsty, and gave tliee drink ^ 38 When saw we thee a stranger, and took thee in ? Or naked, and 39 clothed thee ? Or when saw we thee sick or in prison, and came 40 to thee ? And the king will answer and say to them, Verily I say to you, inasmuch as ye did it to one of the least of these my bre- 41 ihren, ye did it to me. Then will he say to them on his left hand, had he done ? It is true he had not done good. But neitlier is he charged witli doing any harm. Why, for this reason, for barely doing no harm, he is consigned to outer darkness. He is pronounced a wicked, because he was a slothful, an unprofitable servant. So mere harmlessness, on which many build tlieir hope of salvation, was the cause of his damnation I There shall be the weeping — Of the careless thoughtless sinner ; and the gnashing of teeth — Of the proud and stubborn The same great truth, that there is no such thing as negative goodness, is in this chapter shown three times: 1. In the parable of the virgins; 2. In the stilt plainer parable of the servants, who had received the talents; and 3. In a direct unparabolical declaration of the manner wherein our Lord will proceed at the last day. The several parts of each of these exactly answers each other, onl;y each rises above the preceding. 31. When the Son of man shall come in his glory, and all the holy angels with him — With what majesty and grandeur does our Lord here speak of himself Giving us one of the noblest instances of the true sublime. Indeed not man_, descriptions in the sacred writings themselves seem to equal this. Methinks we can hardly read it without imagining ourselves before the awful tribunal it describes. 34. Inherit the kingdom — Purchased by my blood, for all who have believed in me with the faith which wrought by love. Prepared for you — On purpose for you. May it not be probably inferred from hence, that man was not created merely to fill up the places of the fallen angels? 35. / was hungry, and ye gave me meat ; I was thirsty, and ye gave me drink — All these works of outward mercy suppose faith and love, and must needs be accompanied with works of spiritual mercy. But works of this kind tlie Judge could not mention in the same manner. He could not say, I was in error, and ye recalled me to the truth ; I was in sin, and ye brought me to repentance. In prison — Prisoners need to be visited above all others, as they are commouly fylitary and forsaken by the rest of the world. 37. Then shall the righteous answer — It cannot be, that either the righteous oi the wicked should answer in these very words. What we learn herefrom is that neither of them have the same estimation of their own works as the Judge hath. 40. Inasmuch as ye did it to one of the least of these my brethren, ye did it to me — What encouragement is here to assist the household of faith ? But let us likewise remember to do good to all men. 4L Depart into the everlasting fire, which was prepared for the devil and his ingels — Not originally for you : you are intruders into everlasting fire. CHAPTER XXVI. 83 Depart from me, ye cursed, into the everlastmg fire, which was 42 prepared for the devil and his angels. For I was hungry, and ye 43 g?ve me no meat ; I was thirsty, and ye gave me no drink : I was a stranger, and ye took me not in ; naked, and ye clothed me not ; 44 sick and in prison, and ye visited me not. Then will they also answer him, saying. Lord, when saw we thee hungry, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto 45 thee ? Then will he answer them, saying, Verily I say to you, inas* much as ye did it not unto one of the least of these, ye did it not 46 to me. And these shall go away into everlasting punishment ; but the righteous into life everlasting. XXVI. * And when Jesus had finished all these discourses, he said 2 to his disciples. Ye know that after two days is the passover, 3 and the Son of man is betrayed to be crucified. Then the chief priests and the scribes, and the elders of the people, assembled together at the palace of the high priest, who was called Caiaphas, 4 And consulted together how they might apprehend Jesus by subtilty 5 and kill him. But they said, Not at the feast, lest there be a tumult among the people. 6 t Now when Jesus was in Bethany, in the house of Simon the 7 leper, There came to him a woman, having an alabaster box of very costly ointment, and poured it on his head, as he sat at table. 44. Then will they answer — So the endeavour to justify themselves, will remain with the wicked even to that day ! 46. And these shall go away into everlasting punishment, but the righteous into life everlasting — Either therefore the punishment is strictly eternal, or the reward is not: the very same expression being applied to the former as to the latter. The Judge will speak first to the righteous, in the audience of the wicked. The wicked shall then go away into everlasting fire, in the view of the righteous. Thus the damned shall see nothing of the everlasting life ; but the just will see the punish, ment of the ungodly. It is not only particularly observable here, 1. That the punishment lasts as long as the reward; but, 2. That this punishment is so far from ceasing at the end of the world, that it does not begin till then. XXVI. 1. When Jesus had finished all these discourses — When he had spoken all he had to speak. Till then he would not enter upon his passion : then he would delay it no longer. 2 After two days is the passover — The manner wherein this was celebrated g ves much light to several circumstances that follow. The master of the family Segan the fe;\st with a cup of wine, which having solemnly blessed, he divided among the guests, Luke xxii, 17. Then the supper began with the unleavened bread and bitter herbs ; which when they had all tasted, one of the young persons present (according to Exod. xii, 26) asked the reason of the solemnity. This introduced the showing forth, or declaration of it : in allusion to which we read of showing forth the Lord's death, 1 Cor. xi, 26. Then the master rose up and took another cup, before the lamb was tasted. After supper, he took a thin loaf or cake, which he broke and divided to all at the table, and likewise the cup, Jeually called the cup of thanksgiving, of which he dr;ink first, and then all the ^ests. It was this bread and this cup which our Lord consecrated to be a stand, ing memorial of his death. 3. The chief priests and the scribes and the elders of the people — (Heads of fa- milies.) These together constituted the sanhedrim, or great council, which had the supreme authority, both in civil and ecclesiastical affairs. 5. But they said. Not at the feast — This was the result of human wisdom. Hut when Judas came they changed their purpose. So the counsel of God took (>iace, and the true paschal Lamb was offered up on the great day of the paschal ^c lemnity. ♦ Mark xiv, 1 • Luke xxh, 1. t Mark xiv, 3. «6 ST. MATTHEW. 8 But hiS disciples seeing it, had indignation, saying, To what pur 9 pose is this waste ? For this might have been sold for much, and 10 given to the poor. Jesus knowing it, said to them. Why trouble 11 ye the woman? She hath wrought a good work on me. Foi ye 12 have the poor always with you ; but me ye have not always. For in pouring this ointment on my body, she hath done it for my burial. i3 Verily I say to you, wheresoever this Gospel shall be preached ir the whole world, this also which she hath done shall be spoken fo* a memorial of her. 14 * Then one of the twelve, called Judas Iscariot, going to the 15 chief priests, said, What will ye give me, and I will deliver him to you ? And they bargained with him for thirty pieces of silver 16 And from that time he sought opportunity to deliver him. 17 t On the first day of unleavened bread, the disciples f-ame to Jesus, saying to him, Where wilt thou that we prepare for thee to 18 eat the passover? And he said, Go into the city to such a man, and say to him. The Master saith. My time is at hand : I keep 19 the passover at thy house with my disciples. And the disciples did as Jesus had appointed them ; and they made ready the passover. 20 I When the evening was come, he sat down with the twelve. 21 And as they ate he said, Verily I say to you, one of you will 22 betray me. And they were exceeding sorrowful and began each 23 of them to say to him. Lord, is it I ? And he answering, said. He that dippeth his hand with me in the dish, the same will betray me. 24 The Son of man indeed goeth as it is written of him : but wo to that man by whom the Son of man is betrayed : it had been good 25 for that man if he had never been born. Then Judas who be- 8. His disciples seeing it, had indignation, saying — It seems several of them were angry, and spoke, though none so warmly as Judas Iscariot. 11. Ye have the poor always with you — Such is the wise and gracious provi- dence of God, that we may have always opportunities of relieving their wants, and so laying up for ourselves treasures in heaven. 12. She hath done it for my burial — As it were for the embalming of my body. Indeed this was not her design : but our Lord puts this construction upon it, to confirm thereby what he had before said to his disciples, concerning his approach, ing death. 13. This Gospel — That is, this part of the Gospel history. 15. They bargained with him for thirty pieces of silver — (About three pounds fifteen shillings sterling ; or sixteen dollars sixty.seven cents,) the price of a slave, Exod. xxi, 32. 17. On the first day of unleavened bread — Being Thursday, the fourteenth day of the first month, Exod. xii, 6, 15. 18. The Master saith. My time is at hand — That is, the time of riy suffering. 23. He that dippeth his hand with me in the dish — Which it seems Judas wai doing at tliat very time. This dish was a vessel full of vinegar, wherein they dipped their bitter herbs. 24. The Son of man goeth ihroiigh sufferings to glory, as it is written of him — Yet this is no excuse for him that betrayoth him : miserable will that man be : it had been good for that man if he had not been born — May not the same be «aid of every man that finally perishes? But who can reconcile this, if it were true of Judas alone, with the doctrine of universal salvation? • Mark xiv, 10 ; Luke xxii, 3. t Mark xiv, 12 ; Luke xxii, 7. } Mark xiv, 17; Luke xxii. 14. CHAPTER XXVI. 87 trayed him answering said, Master, is it I ? He saith to him, Thou hast said. 26 And after they had eaten, Jesus took the bread, and blessed and brake and gave it to his disciples, and said. Take, eat ; this is my 27 body. And he took the cup, and having given thanks, gave it to 2f them, saying. Drink ye all of it. For this is my blood of the new 11 testament, which is shed for many, for the remission of sins. I say to you, I will not drink henceforth of this fruit of the vine til' thai day when I drink it new with you in my Father's kingdom. JO * And when they had sung the hymn, they went out into the 31 mount of Olives. Then saith Jesus to them, All ye will be offended at me this night, for it is written, f I will smite the Shep- 32 herd, and the sheep of the flock shall be scattered. But after I am 33 risen, I will go before you into Gahlee. Peter answering said to him, Though all should be offended at thee, I will never be 34 offended. Jesus said to him, Verily I say to thee. That in this very 35 night before cock crowing thou wilt deny me thrice. Peter saith to him. If I must die with thee, yet I will in nowise deny thee. In like manner also said all the disciples. 36 X Then cometh Jesus with them to a place called Gethsemane 25. Thou hast said — That is, it is ati thou hast said. 26. Jesus took the bread — the bread or cake, which the masler of the family used to divide among them, after tliey had eaten the passover. The custom our Lord now transferred to a nobler use. This bread is, that is, signifies or rspresents my body, according to the style of the sacred writers. Thus Gen. X., 12, The three branches are three days. Thus Gal. iv, 24, St. Paul speaking of Sarah and Hagar, says, These are the two covenants. Thus in the grand type of our Lord, Exod. xii, 11, God says of the paschal lamb, This is the Lord's passover. Now Christ sabstituting the holy communion for the passover, follows the style of the Old Testament, and uses the same expressions tlie Jews were wont to use in celebrating the passover. 27. And he took the cup — Called by the Jews the cup of thanksgiving ; which the master of the family used likewise to give to each after supper. 28. This is the sign of my blood, whereby the new testament or covenant is confirmed. Which is shed for many — As many as spring from Adam. 29. / will not drink henceforth of this fruit of the vine, till I drink it new with you in my Father''s kingdom — That is, J shall taste no more wine, till I drink wine of quite another kind in the glorious kingdom of my Father. And of this you shall also partake with me. 30. And when they had sung the hymn — Which was constantly sung at the close of the passover. It consisteth of six psalms, from tlie 113th to the 118th The jnount of Olives — Was over against the temple, about two miles from Jerusalem. 31. All ye will be offended at me — Something will happen to me, which wiJl occasion your falling into sin by forsaking me. 32. But notwithstanding this, after I ain risen I will go before you (as a shep- herd before his sheep) into Galilee Though you forsake me, I will not for this forsake you. 34. Before cock crowing thou wilt deny me thrice — That is, before three in the oiori ing, the usual time of cock crowing : although one cock was heard to crow once ■'.fter Peter's first denial of his Lord. 35 n like manner also said all the disciples — But such was the tenderness of «ur Lord, that he would not aggravate their sin by making any reply. 36. Then cometh Jesus to a place called Gethsemane — That is, the valley of ^tness. The garden probably had its name from its soil and situation, laying ir *Mark ZIT, 26: Luke xxii. 39; Jobn xviii, 1. t Zech. xiii, 7. t Mark xiv, .^2. Luke xxii, 40. 88 ST. MATTHEW. .ind saith to the disciples, Sit ye here, while I go and pray yonder 37 And taking with him Peter and the two sons of Zebedee, he began 38 to be sorrowful and in deep anguish. Then saith he to them My soul is exceeding sorrowful, even unto death , tarry ye here, 39 and watch with me. And going a little farther he fell on his face and prayed, saying, 0 my Father, if it be possible, let this cup pass 40 from me ; yet not as I will, but as thou wilt. And he comer?; to the disciples, and findeth them asleep, and saith to Peteij What. 4 J Could not ye watch with me one hour ? Watch and pray, that ye enter not into temptation : the spirit indeed is willing, but the 4< flesh is weak. Again going away the second time he prayed, say- ing, O my Father, if this cup cannot pass from me, unless 1 drink 43 it, thy will be done. And coming, he findeth them asleep again ; 44 for their eyes were weighed down. And leaving them, he went away again, and prayed the third time, saying the same words. 45 Then cometh he to his disciples, and saith to them, Sleep on now and take your rest : behold the hour is come, and the Son of man 46 is betrayed into the hand of sinners. Rise ; let us be going : behold he that betrayeth me is at hand. 47 * And while he was yet speaking, lo, Judas one of the twelve came, and with him a great multitude with swords and clubs from 48 the chief priests and elders of the people. Now he that betrayed him had given them a signal, saying. Whomsoever I shall kiss, 49 is he ; seize him. And forthwith coming to Jesus, he said. Hail, 50 Master, and kissed him. And Jesus said to him. Friend, where- fore art thou come ? Then came they up and laid hands on Jesus, some little valley between two of those many hills, the range of which constitutes the mount of Olives. 37. And taking with him Peter and the two sons of Zebedee — To be witnesses of all; he began to be sorrowful and in deep anguish — Probably from feeling the arrows of the Almighty stick fast in his soul, while God laid on him the iniquities of us all. Who can tell what painful and dreadful sensations were then impressed on him by the immediate hand of God ? The former word in the original properly signifies, to be penetrated with the most exquisite sorrow ; the latter to be quite depressed, and almost overwhelmed with the load. 39. And going a little farther — About a stone's cast, Luke xxii, 41 — So that the apostles could both see and hear him still. If it be possible, let this cup pass from me — And it did pass from him quickly. When he cried unto God with strong cries and tears, he was heard in that which he feared. God did take away the terror and severity of that inward conflict. 41. The spirit — Your spirit: ye yourselves. The flesh — Your nature. How gentle a rebuke was this, and how kind an apology ! especially at a time when our Lord's own mind was so weighed down with sorrow. 45. Sleep on now, if you can, and take your rest — For any farther service you tan be of to me. 50. The heroic behaviour of the blessed Jesus, in the whole period of hii sufferings, will be observed by every attentive eye, and felt by every pious heart : although the sacred historians, according to their usual but wonderful simpVcity, make no encomiums upon it. With what composure does he go forth to meet the traitor ! With what calmness receive that malignant kiss ! With what dignity does he deliver himself into the hands of his enemies ! Yet plainly showing his superiority over them, and even then leading as it were captivity captive ! 51. And one of them striking the servant of the high priest — Probably the per- * Mark xiv 43 ; Luke xxii, 47 ; John xviii. 2. CHAPTER XXVI. 89 51 and took him. * And behold one of them that were with Jesus, stretching out his hand, drew his sword, and striking the servant of fi2 the high priest, cut off his ear. Then said Jesus to him. Put up again thy sword into its place ; for all they that take the sword shall 53 perish by the sword. Thinkest thou that I cannot ask my Father, and he will presently send me more than twelve legions of angels ' 54 But how then shall the Scriptures be fulfilled, that thus it must bf d( ne ? V\ fin that hour Jesus said to the multitudes. Are ye come out a& igainst a robber, with svvords and clubs to take me ? I sat daily V ith you teaching in the temple and ye apprehended me not. Bui 50 all this is done, that the Scriptures might be fulfilled. Then all the disciples forsook him and fled. 57 X And they that had apprehended Jesus, led him away to Caiaphas the high priest, where the scribes and the elders were assembled. 58 But Peter followed him afar ofT to the high priest's palace, and 59 going in, sat with the servants to see the end. Now the chief priests, and elders, and all the council sought false witness against 60 Jesus, to put him to death. But found none ; yea, though many false witnesses came, yet found they none. At last came two false wit- 61 nesses, and said, T\\i% fellow said, I am able to destroy the temple 62 of God, and to build it in three days. And the high priest rising up said to him, Answerest thou nothing ? What do these witness 63 against thee ? But Jesus held his peace. And the high priest answering said to him, I adjure thee by the living God, to tell us, if thou art the Christ, the Son of God ? Jesus saith to him, Thou 54 hast said. Moreover I say to you. Hereafter shall ye see the Son of man sitting on the right hand of power, and coming upon the 65 clouds of heaven. Then the high priest rent his clothes, saying, son that seized Jesus first ; Cut off Ms ear — Aiming, it seems, to cleave his head, but that by a secret providence interposing, he declined the blow. 52. All they that take the sword — Without God's giving it them : without suffi- cient authority. 53. He will presently give me more than twelve legions of angels — The least of whom, it is probable, could overturn the earth and destroy all the inhabitanlti of it. 57. They led him away to Caiaphas — From the house of Annas, the father-in- law of Caiaphas, to whom they had carried him first. 58. But Peter followed him afar off — Variously agitated by conflicting pas sions ; love constrained him to follow his Master; fear made him follow afar off. And going in, sat with the servants — Unfit companions as the event showed. 60. Yet found they none — On whose evidence they could condemn him to die At last came two false witnesses — Such they were, althougli part of what they said was true ; because our Lord did not speak some of tiinse words at all ; noi v^y of them in this sense. 84. Hereafter shall ye see the Son of man — He speaks in the third person, J; )destly, and yet plainly ; Sitting on the right hand of power — That is, the right fund of God: And coining upon the clouds of heaven — As he is represented by Paniel, chap, vii, 13, 14. Our Lord looked very unlike that person now ! Bui nothing could be more awful, more majestic and becoming, than such an admo. iiition in su3h circumstances 1 65. Then the high priest rent his clothes — Though the high priest was forbidden o rend his clothes (that is, his upper garment) in some cases where others wero « Mark xiv, 47 ; Luke xxii, 49 ; John xxviii, 10. t Mark xiv, 48 ; Luke xxii, 52. 1 Mark xiv, 53 ; Luke xxii, 54 ; John xviii. 12. 90 ST. MATTHEW. He hath spoken blasphemy : what farther need have we of wil 66 nesses ? Behold now ye have heard his blasphemy. What thini 67 ye ? They answering said, He is worthy of death. Then did they 68 spit in his face and buffet him, and others smote him. Saying, Prophesy to us, thou Christ, who is he that smote thee ? 69 Now Peter sat without in the hall. And a maid servant cime to 70 him, saying. Thou also wast with Jesus of Galilee. But he denied 71 before all, saying, I know not what thou sayest. And when he was gone out into the porch, another maid saw him, and saul tc them that were there, 'thS.^ fellow also was with Jesus of ]Nazar<.fh. 72 And again he denied with an oath, I know not the man. And Lftei awhile thev that stood by came and said to Peter, Surely thou art 73 also one of tLem ; for thy speech discovereth thee. Then began 74 he to curse and )o swear, I know not the man. And immediately 75 the cock crew. And Peter remembered the word of Jesus, who said to him, Before cock crowing thou wilt deny me thrice. And going out he wept bitterly. XXVn. * In the morning, all the chief priests and elders of the peo- 2 pie consulted together against Jesus, to put him to death. And having bound him, they led him away and delivered him to Pontius Pilate the governor. 3 Then Judas who had betrayed him, seeing that he was con demned, repenting himself, brought back the thirty pieces of silver 4 to the chief priests and elders, Saying, I have sinned in betraying 5 innocent blood. And they said. What is that to us 1 See thou to it. And having thrown down the pieces of silver in the temple, 6 he withdrew, and going away hanged himself. And the chief priests taking the pieces of silver, said. It is not lawful to put them allowed to do it, Lev. xxi, 10, yet in case of blasphemy or any public calamity, it was thought allowable. Caiaphas hereby expressed, in the most artful manner, his horror at hearing such grievous blasphemy. 67. Then — After he had declared he was the Son of God, the sanhedrim doubt, less ordered him to be carried out, while they were consulting what to do. And then it was that the soldiers who kept him began these insults upon him. 72. He denied with an oath — To which possibly he was not unaccustomed, before our Lord called him. 73. Surely thou art also one of them, for thy speech discovereth thee — Malchus might have brought a stronger proof than this. But such is the overruling pro- vidence of God, that the world, in the height of their zeal, commonly catch hold of the very weakest of all arguments against the children of God. 74. Then began he to curse and to swear — Having now quite lost the reins, the government of himself. XXVIL 1. In the morning — As the sanhedrim used to meet in one of the courts of the temple, which was never opened in the night, they were forced to stay till the morning before they could proceed regularly, in the resolution they had taken to put him to death. 2. Having hound him — Tliey had bound him when he was first apprehended. But thev did it now afresii, to secure him from any danger of an escape, as he passed through the streets of Jerusalem. 3. Then Judas, seeing that he was condemned — Which probably he thought Chri't would have prevei ted by a miracle. 4. They said, what is that to us? — How easily could they digest innocent blood I And yet they had a conscience ! It is not lawful (say they) to put it inta the treasury — But very lawful to slay the innocent ! 5. In that part of the temple where the sanhedrim met. * Mark XV, 1 ; Luke xxii. 66 ; xxiii, 1 . John zviii, 28. CHAPTER XXVIl. SI 7 m the treasury, because it is the price of blood. AnJ having con- suked together, they bought with them the potter's field, to bury 8 foreigners in. Wherefore that fiekl was called the field of blood 9 unto this day. Then was fulfilled what was spoken by the prophet, saying, * And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel 10 did value. And gave them for the potter's field, as the Lord com- manded me. 1 1 And Jesus stood before the governor. And the governor ques tioned him, saying, Art thou the king of the Jews ? And Jesus 12 said to him, Thou sayest. But while he was accused by the chief 13 priests and elders, he answered nothing. Then said Pilate to him, Hearest thou not how many things they witness against thee ? 14 And he answered him to never a word, so that the governor mar- velled greatly. 15 t Now at every feast the governor was wont to release to the 16 people a prisoner, whom they would. And they had then a noto- 17 rious prisoner, named Barabbas. Therefore when they were gathered together, Pilate said to them. Whom will ye that I release 18 to you? Barabbas, or Jesus who is called Christ? For he knew that for envy they had delivered him. 19 While he sat on the judgment seat, his wife sent to him, saying, Have thou nothing to do with that just man ; for I have suffered 20 many things to-day in a dream because of him. But the chief priests and elders persuaded the multitude to ask Barabbas, and 21 destroy Jesus. The governor answering, said to them. Which of 22 the two will ye that I release to you ? They said, Barabbas. Pilate said to them. What shall I do then with Jesus who is called 23 Christ? They say to him, Let him be crucified. And the governor said. Why, what evil hath he done ? But they cried out 24 the more vehemently, saying. Let him be crucified. Then Pilate, 7. They bought with them the potter's field — Well known, ii seems, by that name. This was a small price for a field so near Jerusalem. But the earth had probably been digged for potters' vessels, so that it was now neither fit for tillage nor pasture, and consequently of small value. Foreigners — Heathens especially, of whom there were then great numbers in Jerusalem. 9. Then was fulfilled — What was figuratively represented of old, was now really accomplished. What was spoken by the prophet — The word Jeremy, wliich «pa9 s dded to the text in latter copies, and thence received into many transla- t^.s^, is evidently a mistake : for he who spoke what St. Matthew here cites (or rather paraphrases) was not Jeremy, but Zechariah. 10. As the Lord commanded me — To write, to record. 11. Art thou the king of the Jews ? — Jesus before Caiaphas avows himself to be he Christ, before Pilate to be a king; clearly showing thereby, that his answer- D^ no more, wa^ not owing to any fear. 15. At every feast — Every year, at the feast of the passover. 18. He knew that for envy they had delivered him — As well as from malice and revenge ; they envied him, because the people magnified him. 22, They ail say. Let him be crucified — The punishment which Barabbas had ieserred : and this probably made them think of it. But in their malice thev forgot with how dangerous a precedent they furnished the Roman governoi. A^nd indeed within the compass of a few years it turned dreadfully upon hem8elve.s. ♦ Zech. xi, 12. t Mark xv, 6'; Luke xxiu, 17; John xviii. 39 92 ST MATTHEW. seeing that he could prevail nothing, but rather a tumult was made taking water washed his hands before the multitude, saying, I am 25 innocent of the blood of this just man : see ye to it. Then all the 26 people answering said, His blood be on us, and on our children. Then released he Barabbas to them, and having scourged Jesus, he delivered him to be crucified 27 * Then the soldiers of the governor taking Jesus into the commcr 28 hall gathered to him the whole troop. And stripping him they pu 29 on him a scarlet robe, And platting a crown of thorns, they put it upon his head, and a eane in his right hand ; and kneeling before 30 him, they mocked him, saying, Hail, king of the Jews. And spitting on him, they took the cane and smote him on the head. 31 And after they had mocked him, they stripped him of the robe, and put his own raiment on him, and led him away to crucify him. 32 And coming out they found a man of Cyrene, Simon by name : him they compelled to bear his cross. 33 f And coming to a place called Golgotha, that is, the place of a 34 skull. They gave him vinegar mingled with gall to drink, and 35 when he had tasted thereof, he v-^ould not drink. And having cru- cified him they parted his garments, casting lots, that it might be 24. Then Pilate took water and washed his hands — This was a custom frequently used among the heathens as well as among the Jews, in token of innocency. 25. His blood be on us and on our children — As this imprecation was dread- fully answered in the ruin so quickly brought on the Jewish nation, and the calamities which have ever since pursued that wretched people, so it was pecu. liarly fulfilled by Titus the Roman general, on the Jews whom he took during the siege of Jerusalem. So many, after having been scourged in a terrible manner, were crucified all round the city, that in a while there was not room near the wall for the crosses to stand by each other. Probably this befell some of those who now joined in this cry, as it certainly did many of their children : the very finger of God thus pointing out their crime in crucifying his Son, 26. He delivered him to be crucified — The person crucified was nailed to the cross as it lay on the ground, through each hand extended to the utmost stretch, and through both the feet together. Then the cross was raised up, and the foot of it thrust with a violent shock into a hole in the ground prepared for it. This shock disjointed the body, whose whole weight hung upon the nails, till the persons expired through mere dint of pain. This kind of death was used only by the Romans, and by them inflicted only on slaves and the vilest criminals. 27. The whole troop — or cohort. This was a body of foot commanded by the governor, which was appointed to prevent disorders and tumults, especially on solemn occasions. 28. They put on him a scarlet robe — Such as kings and generals wore ; proba. bly an old tattered one. 32. Him they compelled to bear kia cross — He bore it himself, till he sunk under it, John xix, 17. 33. A place called Golgotha, that is, the place of a skull — Golgotha in Syria*, signifies a skull or head : it was probably called so from this time ; being an eminence upon Mount. Calvary, not far from the king's gardens. 34. They gave him vinegar mingled with gall — Out of derision : which, how. 37or nauseous, he received and tasted of. St. Mark mentions also a different mixture which was given him, Wine mingled with myrrh: such as it was cus- tonary to give to dying criminals, to make them less sensible of their sufferings : but this our Lord refiised to taste, determining to bear the full force of his pains 35. They parted his garments — This was the custom of the Romans. The sol. diers performed the office of executioners, and divided among them the spoils of the criminals. My vesture — That is, my inner garment. ♦ Mark xv, 16 • John xix, 2. t Mark xv. 22 ; Luke xxiii, 33 ; John xix, f CHAPTER XXVII. 93 fulfil, nl which was spoken by the prophet * They parted my gar- i6 ments among them, and for my vesture they cast lots. And sitting 37 down they guarded him there, And set up over his head his accu- sation written, THIS IS JESUS, THE KING OF THE JEWS. 38 t Then were two robbers crucified with him, one on the right hand and one on the left. 39 And they that were passing by reviled him, wagging theii heads tC and saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down 41 from the cross. In like manner the chief priests also with the 42 scribes and elders mocking him, said, He saved others : Cannot he save himself? If he be the King of Israel, let him now come 43 down from the cross, and we will believe him. He trusted in God : let him deliver him now if he will have him ; for he said, I am the 44 Son of God | And even the robbers that were crucified with him, cast the same reproach upon him. 45 Now from the sixth hour there was darkness over all the earth, 46 unto the ninth hour. And about the ninth hour, Jesus cried with a loud voice, saying, ^ Eli, Eli, lama sabachthani ? That is. My 47 God, my God, why hast thou forsaken me ? Some of them that 48 stood there hearing it, said, He calleth Elijah. || And immediately one of them running and taking a sponge filled it with vinegar, and 49 putting it on a cane, gave him to drink. The rest said, Let be : let us see whether Elijah will come to save him. 50 Jesus having cried again with a loud voice, dismissed his spirit. 45. From the sixth hour, there was darkness over all the earth unto the ninth hour — Insomuch, that even a heathen philosopher seeing it, and knowing it could not be a natural eclipse, because it was at the time of the full moon, and continued three hours together, cried out, " Either the God of nature suffers, or the frame of the world is dissolved." By this darkness God testified his abhorrence of the wickedness which was then committing. It likewise intimated Christ's sore conflicts with the Divine justice, and with all the powers of darkness. 46. About the ninth hour, Jesus cried with a loud voice — Our Lord's great agony probably continued these three whole hours, at the conclusion of which he thus cried out, while he suffered from God himself what was unutterable. My God, my God, why hast thou forsaken me ? — Our Lord hereby at once expresses his trust in God, and a most distressing sense of his letting loose the powers of darkness upon him, withdrawing the comfortable discoveries of his presence, and fill- ing his soul with a terrible sense of the wrath due to the sins which he was bearing. 48. One taking a sponge, filled it with vinegar — Vinegar and water was the usual drink of the Roman soldiers. It does not appear, that this was given him in derision, but rather with a friendly design, that he might not die before Elijah came. 50. After he had cried with a loud voice — To show that his life was still whole in him He dismissed his spirit — So the original expression may be literally translated : an expression admirably suited to our Lord's words, John x, 18 : No man taketh my life from me, but I lay it down of myself . He died by a voluntary act of his own, and in a way peculiar to himself. He alone of all men that ever were, could have continued alive even in the greatest tortures, as long as he pleased, or have retired from the body whenever he had thought fit. And how does it illustrate that love which he manifested in his death ? Insomuch as he did not use his power to quit his body, as soon as it was fastened to the cross, ♦ Psalra xxii, 18. t Mark xv, 27 ; Luke .txiii, 32. % MarU xv. 32 ; Luk ; xxiii, 33. 6 Psalm xxii, 1. || John lix, 28. »4 ST. MATTHEW. 51 And behold the veil of the temple was rent in twain from the lop to the bottom, and the earth was shaken and the rocks were torn 52 asunder : And the tombs were opened, and many bodies of holy 53 men that slept were raised. And coming out of the tombs after hi^ resurrection, went into the holy city and appeared to many. 54 And the centurion and they that were with him, guarding Jesus, seeing the earthquake and the things that were done, feared greatly, saying. Truly this was the Son of God. 55 And many women were there, beholding afar off, who had fol 56 lowed Jesus from Galilee, serving him. Among whom weie Mary Magdalene, and Mary the mother of James and Joses, find the mother of Zebedee's children. 57 * In the evening, there came a rich man of Arimathea, named 58 Joseph, who also himself was a disciple of Jesus. He gomg to Pilate, asked the body of Jesus : then Pilate commanded the body 59 to be delivered. And Joseph taking the body wrapped it in clean 60 linen. And laid it in his own new tomb, which he had hewn out in the rock, and having rolled a great stone to the door of the tomb, 6i departed. And Mary Magdalene was there and the other Mary. sitting over against the sepulchre. 62 Now on the morrow, the day after the day of preparation, the leaving only an insensible corpse, to the cruelty of his murderers : but continued his abode in it, with a steady resolution, as long as it was proper. He then re. tired fi-oni it, with a majesty and dignity never known or to be known in any other death : dying, if one may so express it, like the Prince of life. 51. Immediately upon his death, while the sun was still darkened, the veil of the temple, which separated the holy of holies from the court of the priests, though made of the richest and strongest tapestry, was rent in two from the top to tlie bottom : so that while the priest was ministering at the golden altar (it being the time of the sacrifice) the sacred oracle, by an invisible power was laid open to full view : God thereby signifying the speedy removal of the veil of the Jewish eeremonies, the casting down the partition wall, so that the Jews and Gentiles were now admitted to equal privileges, and the opening a way through the veil of his flesh for all believers into the most holy place. And the earth was shaken — There was a general earthquake through the whole globe, though chiefly near Jerusalem : God testifying thereby his wrath against the Jewish nation, for the horrid impiety they were committing. 52. Some of the tombs were shattered and laid open by the earthquake, and while they continued unclosed (and they must have stood open all the Sabbath, seeing the law would not allow any attempt tc close them) many bodies of holy men were raised, (perhaps Simeon, Zacharias, John the Baptist, and others who had believed in Christ, and were known to many in Jerusalem,) And coming out if the tombs after his resurrection, went into the holy city (Jerusalem) and appeare i to many — Who had probably known them before: God hereby signifying, that Christ had conquered death, and would raise all his saints in due season 54. The centurion — The officer who commanded the guard ; and they thai were mth him feared, saying, Truly this was the Son of God — Referring to the words of the chief priests and scribes, ver. 43 : He said, I am the Son of God. 56. James — The less : he was so called, to distinguish him from the other James, the brother of John ; probably because he was less in stature. 57. When the evening was co7ne — That is, after three o'clock ; the time from three to six they termed the evening. 62. On the morrow, the day that followed the day of the preparation — The day of preparation was the day before the Sabbath, whereon they were to prepare foi the celebration of it. The next day then was the Sabbath according to the Jews ' Vlark XV, 42 ; Luke xxiii, 5*^ • Tohn x>r t^ CHAPTER XXVIII. TO 63 chief priests and Pharisees were gathered together to Pilate, Say- ing, Sir, we remember that impostor said while he was yet alive, 64 After three days I will rise again. Command therefore that the sepulchre be secured till the third day, lest his disciples i oming steal him away, and say to the people. He is risen from the dead ; 6£ so the last imposture shall be worse than the first. Pilate said to 6f them, Ye have a goiard ; go make it as secure as you can. S they went and secured the sepulchre, sealing the stone, and setting a guard. XXVIII. * Now after the Sabbath, as it began to dawn toward the fust day of the week, came Mary Magdalene and the other Mary, 2 to sec the sepulchre. And behold there had been a great earth- quake, and an angel of the Lord descending from heaven, had come and rolled away the stone from the door and sat upon it. 3 His countenance was like lightning, and his raiment white as 4 snow. And for fear of him the guards trembled, and became as f> dead 7nen. But the angel answering said to the women. Fear not 6 ye ; for I know ye seek Jesus who was crucified. He is not here ; for he is risen, as he said : come, see the place where the Lord 7 lay. And going quickly tell his disciples that he is risen from the dead. And behold he goeth before you into Galilee: there 8 shall ye see him. Lo, I have told you. And departing quickly from the sepulchre with fear and great joy, they ran to tell his 9 disciples. And behold .lesus met them and said. Hail. And they But the evangelist seems to express it by this circumlocution, to show the Jewish Sabbath was then abolished. 63. That impostor said, while he was yet alive, After three days I will rise again — We do not find tnat he had ever said this to the7n, unless when he spoke of the temple of his body, John ii, 19, 21. And if they here refer to what he then said, how perverse and iniquitous was their construction on these words, when he was on his trial before the council ? Chap, xxvi, 61. Then they seemed not to understand them ! 65. Ye have a guard — Of your own, in the tower of Antonia, which was sta. tionod there for the service of the temple. 66, They went and secured the sepulchre, sealing the stone, and setting a guard — They set Pilate's signet, or the public seal of the sanhedrim upon a fastening which they had put on the stone. And all this uncommon caution was overruled by the providence of God, to give the stron^jest proofs of Christ's ensuing resur- rection ; since there could be no room for the least suspicion of deceit, when it should be found, that his body was raised out of a new tomb, where tliere was no other corpse, and this ton.b hewn out of a rock, the mouth of which was secured by a great stone, under a seal, ana a guard of soldiers. XXVIII. 2. An angel of the Lord had rolled away the stone and sat upon it — St. Luke and St. John speak of two angels that appeared : but it seems as if only one of them had appeared sitting on the stone without the sepulchre, and tlier. going into it, was seen with another angel, sitting, one where the head, the other where the feet of the body had lain. 6. Come, see the place where the Lord lay — Probably in speaking he rose up, md goii g before the women into the sepulchre, said. Come, see the place. This clearly reconciles what St. John relates, xx, 12, this being one of the two angels there mentioned. 7. There shall ye see him — In his solemn appearance to them all together. But their gracious Lord would not be absent so long : he appeared to them seve. ral times before then. Lo, I have told you — A solemn confirmation of what he had aaid. • Mark xvi, 1 ; Luke xxiv, 1 ; John xx, 1 96 ST. MATTHEW coming to him took hold of his feet and worshipped him. Then 10 said Jesus to them, Fear not. Go, tell my brethren to go into Galilee, and there shall they see me. 1 1 While they were going, behold some of the guard commg n Uj the city, told the chief priests all the things that had been done 12 And having met together with the elders and consulted, diey g\/» 13 much money to the soldiers. Saying, Say, his disciples cara'j b) 3 4 night, and stole him while we slept. And if the governor hear this 16 we will persuade him and secure you So they taking the mone^ did as they were taught , and this saying is commonly reported among the Jews till this day. 16 Then the eleven disciples went into Galilee to the mountain 17 where Jesus had appointed them. And when they saw him they 18 worshipped him, though some had doubted. And Jesus coming spake to them, saying. All power is given me in heaven and in 19 earth : * Go ye and disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost : 20 Teaching them to observe all things whatsoever I have commanded you ; and lo, I am with you always, even to the end of the world. 9. Hail — The word in its primary sense means, •' Rejoice :" in its secondary and more usual meaning, " Happiness attend you." 10. Go tell my brethren — I still own them as such, though they so lately dis- owned and forsook me. 13. Say, his disciples came by night, and stole him while we slept — Is it possible, that any man of sense should digest this poor, shallow inconsistency ? If ye were awake, why did you let the disciples steal him ? If asleep, how do you know they did ? 16. To the mountain where Jesus had appointed them — This was probably Mount Tabor, where, (it is commonly supposed,) he had been before transfigured. It seems to have been here also, that he appeared to above five hundred brethren at once. 18. All power is given to me — Even as man. As God, he had all power from eternity. 19. Disciple all nations — Make them my disciples. This includes the whole design of Christ's commission. Baptizing and teaching are the two great branches of that general design. And these were to be determined by the circum. stances of things ; which made it necessary in baptizing adult Jews or heathens. to teach them before they were baptized ; in aiscipling their children, to baj>tize them before they were taught ; as the Jewish children in all ages were fimt circumcised, and after taught to do all God had commanded them •Markivi. 15 NOTES ON THE GOSPEL ACCORDING TO ST. MARK. THIS CONTAINS, I The beginning of the Gospel, a. John prepares the way ... , Chap, i, l-H b. Baptizes Jesus, who is proclaimed the Son of God . . 9-11 c. Tempted of Satan, served by angels ..... 12, 13 II The Gospel itself, .4 In Galilee : where we may observe three periods, a. After John was cast into prison. In general, 1. The place and matter of his preaching . . . 14,1b 2. The calling of several of the apostles . , , 16-20 In particular, 1. Actions not censured by his adversaries 1. He teaches with authority 21, 22 2. Cures the demoniac ........ 23-28 3. Heals many sick ........ 29-34 4. Prays 35 5. Teaches every where , . 36-39 6. Cleanses the leper . 40-45 2. Actions censured by them. Here occur, 1. The paralytic forgiven and healed ..... ii, 1-12 2. The call of Levi, aaid eating with publicans and sinners . 13-17 3. The question concerning fasting answered .... 18-22 4. The ears of corn plucked ....... 23-28 5. The withered hand restored : Snares laid .... iii, 1-6 3. Our Lord's retirement, 1. At the sea .......... 7-12 2. In the mountain, where the apostles are called . . . 13-19 3. In the house, where after refuting the blasphemy of the Pharisees, he shows who are his mother and his brethren . . 20-35 4. In the ship ; various parables . . . . • iv, 1-34 5. On the sea, and beyond it ...... . 35-41 V, 1-2U 6. On this side the sea : Again : Jairus, and the woman with the flux of blood 21-43 7. At Nazareth : His countrymen offended . . vi, 1-6 8. The apostles sent forth ....... 7-13 b. After John was put to death, 1. Herod's hearing of Jesus, and judgment of him . . . 14—29 2. Christ's retiring with his apostles, now returned . . . 30-32 3. The earnestness of the people; Christ's compassion; five thou- sand fed 33-44 4. His walking on the sea ....... 45-52 5. He heals many in the land of Gennesaret .... 53—56 6. And teaches what defiles a man ...... vii, 1-23 7. A devil cast out in the coasts of Tyre and Sidon . . 24-30 8. At the sea of Galilee, the deaf and dumb healed ; four thou- sand fed . . 31-37 v'ii, 1-f 98 NOTES ON ST. JVI \RK. 9. He conies into the parts of Dalmanutha, and answers conctrnin^ the sign from heaven . . . Chap, viii, iO. In the ship, he warns them of evil leaven .... 11. At Bethsaida, heiils the sick ...... r. After he was acknowledged to be the Son of God, 1. Peter confessing him, lie enjoins his disciples silence; foretells his passion ; reproves Peter ; exhorts to follow him 10-lS 14-21 22-26 21 lA 1 2-33 33-50 2. Is transfigured : casts out a devil ; foretells his passion 3. Reproves and instructs his disciples .... B. In Judea, a. In the borders ........ 1. He treats of divorce . , . ... 2. Of little children ........ 3. Of entering into life, and of the danger of riches b. In his way to the city, 1. He foretells his passion a third time .... 2. Answers James and John, and instructs them all 3. At Jericho, gives sight to Bartimeus .... 4. At Jerusalem ..... . . a. His royal entry ........ b. The day after, the fig tree cursed ... the temple purged ..... c. The day after that, 1. Near the fig tree, he shows the power of faith 2. In the temple, 1. His authority vindicated . . . 2. The parable of the wicked husbandmen 3. Of paying tribute to Cesar 4. Of the resurrection .... 5. Of the great commandment . . 6. Of David's Lord 7. He warns the people of the scribes 8. Commends the poor widow 3. On Mount Olivet, he foretells the destruction of the city and temple, and the end of the world ..... xiii, 1-37 d. Two days before the passover ; his enemies bargain with Judas xiv, 1-1 1 e. On the first day of unleavened bread, 1. The passover prepared ....... 2. The Lord's Supper instituted ...... 3. After the hymn, the offence of the disciples and Peter's denial foretold ..... ... 4. In Gethsemane, Jesus prays ; wakes his disciples Is betrayed ; taken ; forsaken of all ... 5 In the high priest's palace. He is condemned to death ..*«••. Denied by Peter /. Friday, What was done, 1. In Pilate's palace .... .XT, 1-20 2. In the way .... 21 3. At Golgotha 22 1. The wine and myrrh offered ... . . 23 2. The crucifixion ; his garments parted .... 24, 25 3. The title 26 4. The two malefactors 27, 28 5. Revilings 29-32 6. The darkness ; the cry of Jesus ; the scoff; the vinegar ; his death ; the veil rent The saying of the centurion; the women looking on X, 1 2-12 13-16 17-31 32-34 35-45 46-52 xi, ] 2-11 12-14 15-19 20-26 27-33 xii, 1-12 13-17 18-27 28-34 35-37 38-40 41-44 12-16 17-25 26-31 32-42 43-52 53-65 66-72 4. In the evening, the burial 33-38 39-41 42-4- CHAPTER 1 99 g. Sunday, Our Lord's resurrection declared. 1. By an angel ... Chap, xvi, 1-8 2. By himself, To Mary Magdalene 9-li To two going into the country ... . . 12, 13 To the eleven sitting at meat .... . 14 II. The Gospel, 1. Committed by Christ to his aoostles after his resurrection, and 15-18 2. Confirmed afler his ascension ... . . >9, 2<, ST. MARK. 1 The* beginning of the Gospel of Jesus Christ, the Son of God : 2 As it is written in the prophets, f Behold, I send my messenger 3 before thy face, who shall prepare thy way before thee, | The voice of one crying aloud in the wilderness. Prepare ye the way 4 of the Lord, make his paths straight. John was baptizing in the wilderness and preaching the baptism of repentance, for the 5 remission ot sin^. And there went out to him all the country of Judea, and all thb^ of Jerusalem, and were baptized of him in the 6 river Jordan, confessing their sins. And John was clothed with camels' hair, and with a leathern girdle about his loins, and ate 7 locusts and wild honey. And proclaimed, saying. There cometh after me one mightier than I, the latchet of whose shoes I am not worthy 8 to stoop down and unloose. I indeed have baptized you with 9 water ; but he will baptize you with the Holy Ghost. § And in those days, Jesus came from Nazareth of Galilee, and was bap- 10 tized by John at Jordan. And coming up from tlie water, straight- way he saw the heavens opened, and the Spirit as a dove descend- 11 ing upon him. And a voice came from heaven, saying, Thou art 12 my beloved Son, in whom I delight. || And immediately the Spirit 13 thrusteth him out into the wilderness. And he was there in the wilderness forty days, tempted by Satan ; and was with the wild beasts : and the angels served him. Verse 1. The beginning of the Gospel of Jesus Christ — The evangelist speaks with strict propriety : for the beginning of the Gospel is in the account of John the Baptist, contained in the first paragraph ; the Gospel itself in the rest of the book. 4. Preaching the baptism of repentance — That is, preaching repentance, and 3apti2ing as a sign and means of it. 7. The latchet of whose shoes I am not worthy to unloose — That is, to do him iie very meanest service. 12. And i^nmediately the Spirit thrusteth him. out into the wilderness — So in lil the children of God, extraordinary manifestations of his favour are wont to 3e followed by extraordinnry temptations. 13. And he was there forty days, tempted by Satan — Invisibly. After this fol- lowod the temptation by him in a visible shape, related by St. Matthew. And he was with the wild beasts — Though they had no power to hurt him. St. Mark not only gives us a compendium of St. Matthew's Gospel, but likewise several valua- ble particulars, which the other evangelists have omitted. ♦ Matt, iii, 1 ; Luke .ii, 1 t Mai. iii, 1. J Isa. xl, 3. ^ Matt, iii, 13 . Luke iii, 21. II Matt, iv, 1 ; Luke iv 1. I(!0 ST. MARK. 14 * Now after John was put m prison, Jesus came into Galilee, 15 preaching the Gospel of the kingdom of God, Saying, The time is fulfilled, and the kingdom of God is at hand : repent ye, and be- 16 lieve the Gospel, t And walking by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea, (for lliey 17 were fishermen.) And Jesus said to them, Come ye after me, and 18 I will make you fishers of men. And straightway leaving their 19 nets, they followed him. And having gone thence a little farther, he saw James the son of Zebedee, and John his brother, who were 20 also in the vessel mending their nets : And he called them ; md immediately leaving their father Zebedee in the vessel with the hired servants, they went after him. 21 I And they go into Capernaum. And straightway on the Sab- 22 bath, he went into the synagogue and taught. And they were astonished at his teaching ; for he taught them as one having au- 23 thority, and not as the scribes. And there was in their synagogue 24 a man having an unclean spirit, and he cried out. Saying, Let us alone : what have we to do with thee, Jesus of Nazareth ? Art thou 25 come to destroy us? I know thee who thou art, the Holy One of God. And Jesus rebuked him, saying, Hold thy peace and come 26 out of him. And the unclean spirit having torn him, and cried with 27 a loud noise, came out of him. And they were all amazed, so that they questioned among themselves, saying. What is this ? What new teaching is this ? For with authority he cominandeth even 28 the unclean spirits, and they obey him. And immediately his fame went forth into all the country of Galilee round about. 29 ^ And coming out of the synagogue, they entered forthwith into 30 the house of Simon and Andrew, with James and John. And Simon's wife's mother lay ill of a fever, and immediately they tell 31 him of her. And he came, and taking her by the hand, lifted her up ; and straightway the fever left her, and she waited on them. 32 And in the evening, when the sun was set, they brought to him all 33 that were diseased, and them that were possessed with devils. And 34 the whole city was gathered together at the door. And he healed many that were ill of divers diseases, and cast out many devils, and suflfered not the devils to say that they knew him. 15. Ti:i time is fulfilled — The time of my kingdom, foretold by Daniel, expected by you, is fully come. 18. Straightway leaving their nets, they followed him — From this time they for. sook tlieir employ, and constantly attended him. Happy they who follow Christ at the first call ! 26. A loud noise — For he was forbidden to speak. Christ would neither suffei those evil spirits to speak in opposition, nor yet in favour of him. He needed noi their testimony, nor would encourage it, lest any should infer that he iCed in cone .;t with them. 32 When the sun was set — And, consequently, the Sabbath was endf*d, which they reckoned from sunset to sunset. 33. And the whole city was gathered together at the door — O what a fair pros pect was here I Who could then have imagined that all these blossoms would dia away without fruit ? 34. He suffered not the devils to say that they knew him — That is, according ta •Matt iv 12 tMatt iv 18-Lukev, 1. tLukeiv, .31. (J Matt viii, 14. Luke iv, 38 CHAPTEK II. lOi 35 * And in the morning, rising a great while before day, he weni 36 out and departed into a desert place, and prayed there. And Simon 37 and they that were with him followed after him. And having found 38 him, they say to him, All men seek thee. And he saith to them, Let us go to the neighbouring towns, that I may preach there also : 39 for therefore am I come. And he preached in their synagogues throughout all Galilee, and cast out devils. 40 f And there came to him a leper beseeching him, and kneelinc down to him, and saying to him. If thou wilt thou canst make me 41 clean. And Jesus, moved with tender compassion, stretching out his hand, touched him, and saith to him, I will : be thou clean. 42 And when he had spoken, immediately the leprosy departed from 43 him, and he was made clean. And having straitly charged him, 44 he forthwith sent him away, And saith to him. See thou say nothing to any man : but go, show thyself to the priest, and offer for thy cleansing what Moses commanded for a testimony to them 45 But he going out published it much, and blazed abroad the matter, so he could no more openly enter into the city ; but he was without in desert places : and they came to him from every quarter. 11. And again he entered into Capernaum after some days : and it 2 was heard that he was in the house. And many were gathered together, so tiiat there was no room for them, no, not even about 3 the door. And he spake the word to. them. % And they came to 4 him, bringing a paralytic, borne of four. And not being able to come nigh him for the crowd, they uncovered the roof where he was, and having broken it up, they let down the couch whereon Dr. Mead's hypothesis, (that the Scriptural demoniacs were only diseased persons,) He suffered not the diseases to say that they knew him J 35. Rising a great while before day — So did he labour for us, both day ind night. 44. See thou say nothing to any man — But our blessed Lord gives no such charge to us. If he has made us clean from our leprosy of sin, we are not com. manded to conceal it. On the contrary, it is our duty to publisii it abroad, both for the honour of our Benefactor, and that others wiio are sick of sin may be en couraged to ask and hope for the same benefit. But go, show thyself to the priest, and offer for thy cleansing what Moses commanded for a testimony to them — The priests seeing him, pronouncing him clean, Lev. xiii, 17, 23, 28, 37, and accord- ingly allowing him to offer as Moses commanded. Lev. xiv, 2, 7, was sucli a proof against them, that tliey durst never say the leper was not cleansed ; which out of envy or malice against our Saviour they might have been ready to say, upcii his presenting himself to be viewed, according to the law, if by the cleansed person's talking much about his cure, the account of it had reached their ears before he came in person. This is one gr«at reason why our Lord commando; this man to say nothing. 45. So that Jesus could no more openly enter into the city — It was also to pre. ■•ent this inconvenience that our Lord had enjoined him silence. II. 1. And again — After having been in desert places for some time, h« returneti privately to the city. In the house — In Peter's house. 2. And immediately many were gathered together — Hitherto continued the general impression on their hearts. Hitherto, even a Capernaum, all who heard received the word with joy. 4. They uncovered the roof — Or, took up the covering, the lattice or trap door, which was on all their houses, (being flat roofed.) And finding it not wide snough, broke the passage wider, to let down the couch. * Luke iv, 42. t Matt, viii, 2 ; Luke v, 12 % Matt ix. 2 ; Luke v, 18. 102 ST. MARK. 5 the paralytic lay. Jesus seeing their faith, said to the paralytic 6 Son, thy sins are forgiven thee. But certain of the scribes were 7 sitting there, and reasoning in their hearts, Why doth this man 8 thus speak blasphemies ? Who can forgive sins, but God only ? And Jesus immediately knowing in his spirit that they so reasoned in themselves, said to them. Why reason ye thus in your hearts ? 9 Which is easier ? To say to the paralytic. Thy sins are forgiven 10 thee ? Or to say, Arise, and take up thy couch, and walk ? But that ye may know that the Son of man hath authority on earth to 1 1 forgive sins : (He saith to the paralytic) I say to thee, Arise, 12 take up thy couch, and go to thine house. And immediately he arose, and taking up his couch, went forth before them all ; so that they were all amazed, and glorified God, saying, We never saw It thus. 13 And ho went forth again by the sea side, and all the multitude 14 came to him, and he taught them. * And passing by he saw Levi, the son of Alpheus, sitting at the receipt of custom, and saith to 15 him. Follow me. And he arose and followed him. And as Jesus sat at meat in his house, many publicans also and sinners sat toge- ther with Jesus and his disciples ; for there were many, and they 16 followed him. And the scribes and Pharisees seeing him eating with publicans and sinners, said to his disciples. How is it that 17 he eateth and drinketh with publicans and sinners ? And Jesus hearing it saith to them. They that are whole need not a physician but they that are sick : I came not to c all the righteous but sin IJr ners. f Now the disciples of John and the Pharisees used to fast : and they come and say to him. Why do the disciples of John and 19 of the Pharisees fast, but thy disciples fast not? And Jesus said to them, Can the children of the bride chamber fast while the bride- groom is with them ? As long as they have the bridegroom with 20 them they cannot fast But the days will come, when the bride- groom shall be taken away from them ; and then shall they fast in 6. But certain of the scribes — See whence the first offence cometh ! As yet not one of the plain unlettered people were offended. They all rejoiced in the light, till these men of learning came, to put darkness for light, and light for darkness. Wo to all such blind guides! Good had it been for these if they had never been born. O God, let me never offend one of thy simple ones ! Sooner let my tongue cleave to the roof of my mouth ! 12. They were all amazed — Even the scribes themselves for a time. 13. All the multitude came to him — Namely, by the sea side. And he as rea- dily taught them there as if they had been in a synagogue. 15. Many publicans and notorious sinners sat with Jesus — Some of them doubtless invited by Matthew, moved with compassion for his old companions in sin. But the next words, For there were many, and they followed him, seem to imply, that the greater part, encouraged by his gracious words and the tenderness of luE behaviour, and impatient to hear more, stayed for no jnvitation, but pressed in ailej him, and kept as close to him as they could. 16. And the scribes and Pharisees said — So now the wise men being joined by the saints of the world, went a little farther in raising prejudices against our Lord. In his answer he uses as yet no harshness, out only calm, dispassionate reasoning. X7. / came not to call the righteous — Therefore if these were righteous I should not call them. But now, they are the very persons I came to save. ♦ Matt, ix, 9; Luke v, 27. t Matt, ix, 14 ; Luke v, 33. CHAPTER III. 103 £. those days. No man sewelh a piece of new cloth on an old gar- ment : else the new piece that filleth it up taketh away from the 22 old, and the rent is made worse. And no man putteth new wine into old leathern bottles ; else the new wine bursteth the bottles, and the wine is spilt, and the bottles are lost; but new wine mus be put incc new bottles. id * And he went through the corn fields on the Sabbath day li and his disciples as they went plucked the ears of corn. Ami the Pharisees said to him. Behold, why do they on the Sabbath 2j that which is not lawful ? And he said to them, Have ye never read what David did, when he had need and was hungry, he and 26 they that were with him ? f How he went into the house of God in the days of Abiathar the high priest, and ate the show bread, which is not lawful for any but the priests to eat, and gave also to 27 them who were with him ? And he said to them. The Sabbath was 28 made for man, and not man for the Sabbath. Moreover the Son of man is Lord even of the Sabbath. HI. I And he entered again into the synagogue : and there was 2 a man there who had a 'withered hand. And they watched him whether he would heal him on the Sabbath, that they might accuse 3 him. And he saith to the man that had the withered hand, Stand 4 up in the midst. And he saith to them. Is it lawful to do good on the Sabbath, or to do evil ? To save life, or to kill ? But they held 5 their peace. And looking round upon them with anger, being grieved for the hardness of their hearts, he saith to the man, Stretch forth thine hand. And he stretched it forth : and his 6 hand was restored. And the Pharisees going out, straightway took counsel with the Herodians against him, that they might de- stroy him. 7 Then Jesus withdrew with his disciples to the sea ; and a great 26. In the days of Abiathar the high priest — Abimelech, the father of Abia- thar, was high priest then ; Abiathar himself not till some time after. Tliis phrase therefore only means, In the time of Abiathar, who was afterward the liigh priest. 27. The Sabbath was made for man — And therefore must give way to man's necessity. 28. Moreover the Son of man is Lord even of the Sabbath — Being the supremo Lawgiver, he hath power to dispense with his own laws ; and witli this in par- ticular. III. He entered again into the synagogue — At Capernaum on the same day. 2. And they — The scribes and Pharisees, watched him, that they might accuse Mm — Pride, anger, and shame, after being so often put to silence, began now to lipen into malice. 4 Is it laxoful to save life or to kill? — Which he knew they were seeking occasion to do. But they held their peace — Being confounded, though not vjnvinced. 5. Looking round upon them uith anger, being grieved — Angry at the sin, grieved at the sinner ; the true standard of Christian anger. But who can separate anger at sin from anger at the sinner ? None but a true believei in Christ. 6. The Pharisees going out — Probably leaving the scribes to watch him still : took counsel with the Herodians — as bitter as they usually were against each other. * Matt, xii, 1 ; Luke vi, 1. + 1 Sam, xxi, 6. t Matt, xii, 9 , Luke vi, 6. 104 ST. MARK. 8 multitude from Galilee followed him, and from Judea, And fron^ Jerusalem, and from Idumea, and from beyond Jordan ; and they about Tyre and Sidon, a great multitude, -.ivincr heard what great 9 things he did, came to him. And he spake to his disciples, that a vessel should wait on him, because of the multitude, lest they 10 should throng him. For he had healed many, so that they rushed 1 1 in upon him, as many as had plagues. And the unclean spirits when they saw him, fell down before him and cried, saying, Thotr 12 art the Son of God. And he strictly charged them not to make 13 him known. * And he goeth up into the mountain, and calleth to 14 him whom he would, and ihey came to him. t And he ordained twelve, that they might be with him, and that he might send them 15 forth to preach. And to have power to heal diseases and cast out 16 devils. And Simon he surnamed Peter: And James the son of 17 Zebedee, and John the brother of James (and he surnamed them 18 Boanerges, that is, sons of thunder) and Andrew and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of 19 Alpheus, and Thaddeus, and Simon the Canaanite, And Judas Iscariot, who also betrayed him. • 20 And they come into a house : and the multitude cometh toge- 21 ther again, so that they could not so much as eat bread. And his relations hearing of it, came out to lay hold on him ; for they said, 22 He is beside himself. | But the scribes who had come down from Jerusalem said. He hath Beelzebub, and by the prince of the 23 devils casteth he out devils. And calling them to him, he said to 24 them in parables, How can Satan cast out Satan ? If a kingdom 25 be divided against itself, that kingdom cannot stand. And if a 26 house be divided against itself, that house cannot stand. If Satan then be risen up and divided against himself, he cannot stand, but 27 hath an end. None can enter into the strong one's house and 8. From Idumea — The natives of which had now professed the Jewish religion above a hundred and fifty yerrs. They about Tyre and Sidon — The Israelites f his brethren believe on him. They sent to him, calling him — They sent one into the house, wiio called him aloud, by name. 34. Looking round on them xcho sat about him — With the utmost sweetness ; He said. Behold my mother and my brethren — In this preference of his true dis. ciples even to tlie Virgin Mary, considered merely as his mother after the flesh, he not only shows his high and tender affection for them, but seems designedly lo guard against those excessive and idolatrous honours, which he foresa-v would in after ages be paid to her. IV. 2. He taught them many things by parabL^s — After the usual manner of vhe eastern nations, to make his instructions more agreeable to them, and to ira iross ther \ the more upon attentive hearers. A parable signifies not only a siiniU IT comparison, and sometimes a proverb, but any kind of instructive speech, wherein spiritual things are explained and illustrated by natural, Prov. i, 6. Ti understand a proverb and the interpretation — The proverb is the literal sense, the mterpretation is the spiritual ; resting in the literal sense killeth, but the spirituaJ giveth life. 3. Heark. n — Tiiis word he probably spoke with a loud voice, to stop the nois? itid hurry of the people. ' Matt, xii, 31 : Luke xii, 10. f Matt, xii, 46 ; Luke viii, 19 | Matt, xiii, 1 ; Luke Tiii, 4. 106 ST. MARK. [0 And when he was alone, they that were about him, with the 1 twelve, asked him of the parable. And he said to them, To you it is given to know the mystery of the kingdom of God : but to i2 them that are without all things are in parables ; So that seeing they see, and do not perceive, and hearing they hear, and do not understand ; lest at any time they should be converted, and thei^ sins should be forgiven them. 1 3 And he saith to them. Know ye not this parable T How 'hei ! 4 will ye know all parables ? The sower soweth the word. And 15 these are they by the highway side, where the word is sown : but when they have heard, Satan cometh immediately, and taketh IC away the word sown in their hearts. And these are they like- wise who have received the seed on stony ground, who when they 17 have heard the word immediately receive it with joy: But have not root in themselves, but are only for a time, afterward, when affliction or persecution ariseth because of the word, they are pre- 18 sently offended. And these are they that have received it among 19 thorns, who hear the word, And the cares of this world, and the deceitfulness of riches, and the desire of other things entering in, 20 choke the word, and it becoraeth unfruitful. And these are they that have received it on the good ground, who hear ihe word and receive it, and bring forth fruit, some thirty fold, some sixty, and 21 some a hundred. * And he said to them. Is a candle brought to be put under a bushel or under a bed, and not to be set on a candle- 22 stick ? t For there is nothing hid, which shall not be made manifest, neither was any thing kept secret, but that it might 23 come abroad. If any man hath ears to hear, let him hear. And 24 he said to them. Take heed what ye hear. With what measure ye mete, it shall be measured to you, and to you that hear, shall 25 more be given. J For he that hath, to him shall be given ; and 10. When he wna alone — That is, retired apart from the multitude. 11. To them that are without — So the Jews termed the heathens: so our Lord terms all obstinate unbelievers : for they shall not enter into his kingdom : they shall abide in outer darkness. 12. So that seeing they see and do not perceive — They would not see before now they could not, God having given them up to the blindness which they had chosen. 13. Know ye not this parable 7 — Which is as it were the foundation of all those that I shall speak hereafter ; and is so easy to be understood ? 19. The desire of other things choke the word — A deep and important truth ! The desire of any thing, otherwise than as it leads to happiness in Goo, directly tends to barrenness of soul. Entering in — Where they were not before. Let him therefore who has received and retained the word, see that no other desire then enter in, such as perhaps till then he never knew. It becometh unfruitful —After the fruit had grown almost to perfection. 21. And he said. Is a candle — As if he had said, I explain these things to joj, I give you this light, not to conceal, but to impart it to others. And if I con ceal any thing from you now, it is only that it may be more effectually manifested hereafter. 24. Take heed what ye hear — That is, attend to what you hear, that it may have its due influence upon you. With what measure you mete — That is, accord ing to the improvement you make of what you have heard, still farther assistanc* shall be given. And to you that hear — That is, with improvement. ' nlatt. V, 15 ; Luke viii, } ,; xi, 33. f Matt, x, 26 ; Luke viii, 17. i Matt, xiu, lit. Luke viii, 18. CHAPTER IV. 107 he that hath not, from him shall be taken evei that (vhich he hath. 26 And he said, So is the kingdom of God, as if a man should casi 27 seed into the ground, And should sleep and rise night and day. 28 and tlie seed should spring and grow up he knoweth not how. Foi the earth bringeth forth fruit of itself, first the blade, then the ear, 29 after that tlie corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. 30 * And he said. Whereto shall we liken the kingdom of God ? 31 Or with what comparison shall we compare it ? It is like a gi-ain of mustard seed, which when it is sown in the earth, it is one of 32 the least seeds that is in the earth. But when it is sown it grow- e*h up and becometh greater than all herbs, and putteth forth great branches, so that the birds of the air may lodge under the 33 shadow of it. And with many such parables spake he the word to 34 them, as they were able to hear. But without a parable spake he not to them : and in private he expounded all things to his disciples. 35 t And the same day in the evening he saith to them, Let us 36 go over to the other side. And having sent away the multitude, they take him as he was in the vessel. And there were with him 37 other little vessels. And there ariseth a great storm of wind, and 38 ihe waves beat into the vessel, so that it was now full. But he was asleep on the pillow, in the stern. And they awake him and 39 say to him. Master, carest thou not that we perish ? And he arose and rebuked the wind, and said to the sea, Peace ; be still. 40 And the wind ceased, and there was a great calm. And he saith to them. Why are ye so fearful ? How is it, that ye have not faith \ 41 And they feared exceedingly, and said one to another, Who is this, that even the wind and the sea obey him ? 25. He that hath — ^That improves whatever he has received, to the good of others, as well as of his own soul. 26. So is the kingdom of God — The inward kingdom is like seed which a man casts into the ground — This a preacher of the Gospel casts into the heart. And he sleeps and rises night and day — That is, he has it continually in his thoughts. Meantime it springs and grows up he knows not how — Even he that sowed it can- not explain how it grows. For as the earth by a curious kind of mechanism, which the greatest philosophers cannot comprehend, does as it were spontane- ously bring forth first the blade, then the ear, then the full corn in the ear : so the soul, in an inexplicable manner, brings forth, first weak graces, then stronger, then full holiness : and all this of itself, as a machine, whose spring of motion is within itself. Yet observe the amazing exactness of the comparison. The earth brings forth no corn (as the soul no holiness) without both the care and toil ot man, and the benign influence of heaven. 29. He putteth in the sickle — God cutteth down and gathereth the corn Into his garner. 33. He spake the word as they uc-e able to hear it — Adapting it to the capacity •.>f his hearers, and speaking as n'aln as he could without offending them. A rule n'iver to be forgotten by thoje -vho instruct others. 36. They take him as he was in. the vessel — They carried him immediately in the same vessel from which he had been preaching to the people. 38 Oi the pillow — So we translate it, for want of a proper English expreesion, for that p.irticular part of the vessel near the rudder, on which he lay. 39. Peace — Cease thy tossing: Be still — Cease thy roaring; literally, Be thou * Matt, xiii, 31 ; Luke xiii, 18. t Man. viii, 23 ; Luke viii, 22. 108 ST. MARK. V. * And they came to the other side ot the sea, into the: country ol 2 the Gadarenes. And as he came out of the vessel, there met him 3 immediately out of the tombs a man with an unclean spirit. Who had his dwelling in the tombs, and no man could bind him, no, not 4 with chains. For he had often been bound with fetters and ^hainw, and the chains had been plucked asunder by him, and the fetters 5 broken in pieces ; and no man could tame him. And always, r/igflu and day, he was in the tombs and in the mountains, crying and cut- 6 ting himself with stones. But seeing Jesus afar off, he ran and 7 worshipped him, And crying with a loud voice, said, What have I to do with thee, Jesus, thou Son of the most high God? I adjirc 8 thee by God, that thou torment me not. (For he had said to 9 him. Come out of the man, thou unclean spirit.) And he asked him. What is thy name ? And he saith to him. My name is 10 Legion ; for we are many. And he earnestly besought him, that he 11 would not send them away out of the country. Now there was 12 there at the mountain a great herd of swine feeding. And all the devils besought him, saying. Send us to the swine, that we may go 13 into them. And Jesus forthwith gave them leave. And the un- clean spirits going out, entered into the swine, and the herd rushed down the steep into the sea, (they were about two thousand,) and 14 were stifled in the sea. And they that fed the swine fled, and told It in the city and in the country. And they went out to see 15 what it was that was done. And they come to Jesus, and see the demoniac who had had the Legion, sitting and clothed and in his 16 right mind : and they were afraid. And they that saw it told them 17 how it befell the demoniac, and concerning the swine. And the} 18 prayed him to depart out of their coasts, f And as he went into the vessel, he that had been possessed with the devils, besought 19 him that he might be with him. But he suffered him not, but said to him, Go home to thy friends, and tell them how great things the 20 Lord hath done for thee, and hath had compassion on thee. And he departed and published in Decapolis, how great things Jesus had done for him. And all men marvelled. 21 J And when Jesus was passed over again in the vessel to the other side, a great multitude was gathered to him, and he was 22 near the sea. § And there cometh one of the rulers of the syna- V. 2. There met him a man with an unclean spirit — St. Matthew mentions I wo. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable. 9. My name is Legion .' for we are many — But all these seem to have been under one commander, who accordingly speaks all along, both for thecr and himself. 15. And they were afraid — It is not improbable they might otherwise ha^e offered some rudeness, if not violence. 19. Tell them how great things the Lord hath done for thee — This was pecu- liarly needful there, where Christ did not go in person. 20. He published in Decapolis — Not only at h jme, but in all that country wheie Jesus himself did not come. 22. One of the rulrrs of the synagogut — To regulate the affairs of every syna- jogue, there was a council of grave men.. Over these was a president, who wan ♦ Matt viii, 28 ; Luke viii, 26. t Matt, ix, 1 ; Luke viii, 37 t L"ke viii, 40 () Matt, ix, 18 ; Luke viii, 41. CHAPTER VI. lOS 23 gogue, Jairus by name, and seeing him, falleth al his feet, And besought hmi greatly, saying, My little daughter is at the point cf death : come and lay thy hands on her that she may be healed, 24 and she shall live. And he went with him, and a great multitude 25 followed him and thronged him. * And a certain woman who had 26 had a flux of blood twelve years, And had suffered many things of many physicians, and had spent all that she had, and wa? 27 nothing bettered, but rather grown worse. Having heard if Jesus, 28 came in the crowd behind, and touched his garment. For she 29 said, If I but touch his clothes, I shall be whole. And the fountain of her blood was straightway dried up, and she perceived m her 30 body that she was healed of that plague. And Jesus immediately knowing in himself the virtue which had gone out of him, turning 31 about in the crowd said. Who touched my clothes? And his dis- ciples said to him. Thou seest the multitude thronging thee, and 32 sayest thou. Who touched me ? And he looked round to see 33 her that had done this. And the woman fearing and trembling, knowing what was done in her, came and fell down before him, 34 and told him all the truth. And he said to her, Daughter, thy faith hath made thee whole : go in peace, and continue whole of 35 thy plague. While he was yet speaking, they came from the ruler of the synagogue's house, saying. Thy daughter is dead : why 36 troublest thou the Master farther ? When Jesus heard the word spoken, he saith to the ruler . of the synagogue. Fear not ; only 37 believe. And he suffered no man to follow him, save Peter, and 38 James, and John the brother of James. And he cometh to the house of the ruler of the synagogue, and seeth a tumult, and them 39 that wept and wailed greatly. And coming in, he saith to them, Why make ye this tumult and weep ? The damsel is not dead, 40 but sleepeth. And they laughed him to scorn. But having put them all out, he taketh the father and the mother of the damsel and them that were with him, and goeth in where the damsel was 41 lying. And taking the damsel by the hand, he said to her, Tali- tha cumi, which is, being interpreted. Damsel (I say to thee) arise. 42 And straightway the damsel arose and walked : for she was twelve years old. And they were astonished with a great astonishment. 43 And he charged them straitly, that no man should know it, and commanded that something should be given her to eat. VI. t And he went out from thence, and came into his own coun- termed the rulsr of the synagogue. Sometimes there was no more than cm ruler in a synagogue. 37 John, the brother of James — When St. Mark wrote, not long after on Lord's ascension, the memory of St. James, lately beheaded, was so fresh, that lis na.ne was more known than that of John himself. 40. Them that were with him — Peter, James, and Jolm. 43. He charged them that no man should know it — That he might avoid every ippearance of vain glory, might prevent too great a concourse of people, and might not farther enrage the scribes and Pharisees against him ; the time for his death, and for the full manifestation of his glory, being not yet come. He com. manded something should be given her to eat — So that when either natural oi spiritual life is restored, even by immediate miracJe, all proper means are to be used in order to preserve it. » Matt. :x, 20 ; Luke viii, 43. + Matt xit;. 54 ; Luke iv, lb. nJ ST. MARK. 2 try, and his Jisciples follow him. And on the Sabbath he taught in the synagogue, and many hearing were astonished, saying Whence hath this man these things ? And what wisdom is this that is given him, and such misfhty works as are wrought by his 3 hands ? Is not this the carpenter ? The son of Mary, the brother of James and Joses, and of Jude and Simon ! Are not his sisteia 4 here with us? And they were offended at him. And Jesus said to them, A prophet is not without honour, but m his own country, and 5 among his own kindred, and in his own house. And he could do no miracle there, save that he laid his hands on a few sick, and 6 healed them. And he marvelled because of their unbelief. And he went round about through the villages teaching. 7 * Ai. I he called to him the twelve, and sent them forth by two 8 and two, and gave them power over unclean spirits ; f And com- manded them to take nothing for their journey, save a staff only ; 9 no scrip, no bread, no money in their purse ; But be shod with 10 sandals, and put not on two coats. | And he said to them. Where- soever ye enter into a house, there abide till ye depart from that 11 place. And whosoever shall not receive you, nor hear you, de- parting thence shake off tlie dust under your feet for a testimony agamst them. Verily I say to you, it shall be more tolerable for Sodom and Gomorrah in the day of judgment than for that city. 12 ^ And they went out and preached that men should repent. And 13 they cast out many devils, and || anointed with oil many that were sick, and healed them. 14 ** And King Herod heard (for his name was spread abroad) and VI. 3. Is not this the carpenter ? — There can be no doubt, but in his youth he wrought with his supposed father Joseph. 5. He could do no miracle there — Not consistently with his wisdom and good ness. It being inconsistent with his wisdom to work them there, where it could not promote his great end ; and with his goodness, seeing he well knew his countrymen would reject whatever evidence could be given them. And therefore to have given them more evidence, would only have increased theii damnation. 6. He marvelled — As man. As he was God, nothing was strange to him. 8. He commanded them to take nothing for their journey — That they might be always unincumbered, free, ready for motion. Save a staff only — He that had one might take it ; but he that had not was not to provide one, Matt, x, 9. 9. Be shod with sandals — As you usually are. Sandals were pieces of strong leather or wood, tied under the sole of the foot by strings, something resembling modern clogs. The shoes which they are in St. Matthew forbidden to take, were a kind of short boots, reacliing a little above the mid-leg, which were then com monly used in journeys. Our Lord intended by this mission to initiate them into their apostolic work. And it was doubtless an encouragement to them all their life after, to recollect the care which God took of them, when they had left all they had, and went out quite unfurnished for such an expedition. In this view our Lord himself leads them to consider it, Luke xxii, 35 : When I sent you forth without purse or scrip, lacked ye any thing ? 13. They anointed with oil many that were sick — Which St. James gives as a general direction, (ch. v, 11, 15,) adding those peremptory words, And the Lord shall heal him — He shall be restored to health : not by the natural efficacy of the oil, but by the supernatural blessing of God. And it seems this was the great standing means of healing desperate diseases in the Christian Church, long be- fore extreme unction was used or heard of, which bears scarce any resemblance » Matt. X, 1 ; Luke ix, !. f Matt, x, 9 ; Luke ix, 3. J Matt, x, 11 ; Luke ix, 4. f) Luke ix, 6. II James v, 14, 15. ** Matt, xiv 1 : Luke ix, 7. CHAPTER VI 111 he said, John the Baptist is risen from the dead, and therefore 1 5 these mighty powers exert themselves in him. Others say, It is Elijah : and others said. It is a prophet, as one of the prophets. 16 But Herod hearing thereof, said, This is John whom I belieaded : 17 he is risen from the dead. For Herod himself had sent and appre- hended John, and bound him in prison, for Herodias's sake, hij 18 brother Philip's wife, for he had married her. For John had said to Herod, It is not lawful for thee to have thy brother's wife y Therefore Herodias was incensed against him, and was desirous to iO have killed him ; but she could not : For Herod reverenced John, knowing that he was a just and holy man, and preserved him : and when he heard him he did many things, and heard him glad- 21 ly. And a convenient day being come, when Herod on his birth- day made a feast for his lords, captains, and principal men of 22 Galilee: When the daughter of Herodias had come in and danced and pleased Herod and his guests, the king said to tiie damsel, 23 Ask of me whatsoever thou wilt, and I will give it thee. And he swore to her. Whatsoever thou shall ask me, I will give thee, 24 to the half of my kingdom. And going out, she said to her mo- ther, Wha' shall I ask ? And she said. The head of John the Bap- 25 tist. And coming in quickly with haste to the king, she asked, saying, I will that thou give me immediately in a charger the head 26 of John the Baptist. And the king was exceeding sorry : yet for his oath's sake, and for the sake of his guests, he would not re- 27 ject her. And immediately the king sent one of his guard, and 28 commanded his head to be brought. And he went and beheaded him in the prison, and brought his head in a charger, and gave it 29 to the damsel, and the damsel gave it to her mother And the disciples hearing it, came and took up his corpse and laid it in a tomb. ^0 * And the apostles gathered themselves together to Jesus, and told him all things, both what they had done and what they had ol taught, t And he said to them. Come ye yourselves apart into a desert place, and rest a little. For there were many coming and 32 going, and they had no leisure so much as to eat. And they de- 33 parted into a desert place by boat privately. And many saw them to it ; the former being used only as a means of health ; the latter only when life is despaired of. 15. A prophet, as one of the prophets — Not inferior to one of the ancient prophets. 16. But Herod hearing thereof — Of their various judgments concerning him, still said, It is John. 20. And preserved him — Against all the malice and contrivances of Herodias And when he heard him — Probably sending for him, at times, during his imprisor ment, wliich continued a year and a half. He heard him gladly — Delusive joy . While Herodias lay in his bosom. i' . A convenient day — Convenient for her purpose. His lords, captains, ana principal men of Galilee — The great men of the court, the army, and th? province. 23. To the half of my kingdom — A proverbial expression. 26. Yet for his oath's sake, and for the sake of his guests — Herod's honour was like the conscience of the chief priests. Matt, xxvii, 6. To shed inn-i.>flt blood wounded neither one nor the other. 32. They departed — Across a creek or corner of the lake. *■ Luke ix, 10 t Matt, xiv, 13 ; John vi, 1. 112 ST. MARK. departing and knew him, and ran on foot thither from all the c'ties ^4 and outwent them, and came together to him. And Jesus com ing out saw a great multitude, and was moved with tender com passion for them : because they were as sheep having no shep 35 herd, and he taught them many things. And when the day was now far spent, the disciples coming to him said. This is a desert 36 place, and it is now late. Send them away, that they may go into the country and villages round about, and buy themselves bread, foi 37 they have nothing to eat. He answering said to them. Give ye them to eat. And they say to him, Shall we go and buy two hiin- 38 dred pennyworth of bread, and give them to eat? He saith to them. How many loaves have ye ? Go and see. And when they 39 knew, they said, Five, and two fishes. And he commanded them 40 to make all sit down by companies on the green grass. And they 41 sat down in ranks by hundreds and by fifties. And taking the five loaves and the two fishes, looking up to heaven he blessed, and brake the loaves, and gave them to his disciples to set before them ; 42 and he divided the two fishes among them all. And they all ate 43 and were satisfied. And they took up twelve baskets full of the 44 fragments and of the fishes. And they that had eaten of the loaves were about five thousand men. 45 * And straightway he constrained his disciples to go into the ves- sel, and go before to the other side toward Bethsaida, while he sent 46 away the people, f And having sent them away, he went to ihe 47 mountain to pray, And in the evening the vessel was in the midst 48 of the sea, and he alone on the land. And he saw them toiling in rowing ; (for the wind was contrary to them ;) and about the fourth watch of the night he cometh to them, walking on the sea, and 49 would have passed by them. But they seeing him walking on the 50 sea, supposed it to be an ajiparition, and cried out. (For they all saw him and were troubled.) And immediately he spoke with them, 51 and saith to them. Take courage : it is I ; be not afraid. And he went up to them into the vessel, and the wind ceased : and they 52 were amazed in themselves above measure and wondered. For they considered not the miracle of the loaves ; for their heart was hardened. 53 \ And having passed over, they came to the land of Gennesaret, 54 and drew to shore. And when they were come out of the vessel 55 they knew him. And ran through that whole country round about, and brought about in beds them that were ill, where they heard he 56 was. And wheresoever he entered into villages, cities, or coimtrj 34. Coming out — of the vessel. 40. They sat down in ranks — The word properly signines a parterre or bed in 1 garden ; by a metaphor, a company of men ranged in order, by hundreds and by fijties — That is, fifty in rank, and a hundred in file. So a hundred multi- plied by fifty, make just five thousand. 43. Full of the fragments — of the bread. 45. He constrained his disciples — Who did not care to go without him. 48. And he saw them — For the darkness could veil nothing from him. Ana would have passed by them — That is, walked, as if he was passing by. 52. Their heart was hardened — And yet they were not reprobates. It mean* only, they were slow and dull of apprehension. ♦ Matt, xiv, 22. t Matt, xi^-, 23 ; John vi, 15 t M.att xiv. 34 • ^ohn vi. 21. CHAPTER VII. 113 places, they laid the sick m the public places, and besought him that they might touch if it were but the hem of his garment ; and as many as touched him were made whole. ^'II. * Then assembled together to him the Pharisees and certain of 4 the scribes coming from Jerusalem. And they saw some of his 3 disciples eat bread with defiled, that is, unwashen hands. Now the Pharisees and all the Jews, except they wash their hands to the 4 wrist, eat not, holding the tradition of the elders. And coming from the market, unless they wash, they eat not : and many othei thir.gs there are which they have received to hold, the washing of ft cups and pots and brazen vessels and couches. Then the Phari- sees and the scribes ask him, Why walk not thy disciples according to the tradition of the elders, but eat bread with defiled hands ? 6 He answering said to them, Well hath Isaiah prophesied of you. hypocrites, as it is written, t This people honoureth me with their 7 lips, but their heart is far from me. But in vain do they worship 8 me, teaching for doctrines the commandments of men. For leav ing the commandment of God, ye hold the tradition of men, the washing of pots and cups : and many other such like thnigs ye do 9 And he said to them, Full well ye abolish the commandments of 10 God, that ye may keep your own tradition. For Moses said, :}: Honour thy father and thy mother, and, § Whoso revileth father 11 or mother, he shall surely die. But ye say. If a man shall say to his father or mother. It ts Corban, that is, a gift, by whatsoever 12 thou mightest have been profited by me ; he shall be free. And ye 13 suffer him no more to do aught for his father or his mother; Abro- gating the word of God by your tradition which ye have delivered ; 14 and many such like things ye do. And calling together all the multitude he said to them. Hearken to me every one of you and 15 consider. There is nothing entering into a man from without which can defile him ; but the things which come out of him, these 16 are they that defile the man. If any man have ears to hear, let him 17 hear. And when he was come from the multitude into the house 18 his disciples asked him concerning the parable. And he saith to them. Are even ye so without understanding? Do ye not perceive that whatsoever entereth into a man from without cannot defile him, 19 Because it entereth not into his heart, but into the belly, and goeth 20 into the vault, purging all meats 1 And he said, That which com- 21 eth out of the man, that defileth the man. For from within, out of VII. 1. Coming from Jerusalem — Probably on purpose to find occasion against him. 4. Washing of cups and pots and brazen vessels and couches — The Greek word {baptisms) means indifferently either washing or sprinkling. The cups, pots, ind vessels were washed ; the couches sprinkled. 5. The tradition of the elders — The rule delivered down from your forefathers. 15. There is nothing entering into a man fro?n without which can defile him — I'hough it is very true, a man may bring guilt, which is moral defilement, upon himself, by eating what hurts his health, or by excess either in meat or drink: yet even here the pollution arises from the wickedness of the heart, and is just proportionable to it. And this is all that our Lord asserts. 19. Purging all meats — Probably the seat was usually placed over running water. * Matt. XV. 1. t Isaiah xxix, 13. + FTod. xx, 12. (> Exod. xxi. 17. 114 ST. MARK. the heart of man proceed evil thoughts, aduheries, fomicationN 22 murders, Thefts, covetousness, wickedness, deceit, lasciviousness 23 envy, evil speaking, pride, foolishness. aU these evil things come from within, and defile the man. 24 * And he arose and went thence into the borders of Tyre and Sidon. And entering into a house he would have had no wit 25 know it ; but he could not be hid. For a woman, whose youi/^ daughter had an unclean spirit, having heard of him, came and feU 2;3 at his feet, (The woman was a Greek, a Syrophenician by nation,) 27 and besought him to cast the devil out of her daughter. But Je- sus said to her, Let the children first be satisfied ; for it is not 28 right to lake the children's bread and cast it to the dogs. She an- swered and said to him. True, Lord : yet the dogs under the table '29 eat of the children's crumbs. And he said to her. For this saying, 3C go : the devil is gone out of thy daughter. And going to hei house, she found her daughter lying on the bed, and the devil gone out. 31 f And departing again from the borders of Tyre and Sidon, he came to the sea of Galilee, through the midst of the country of De- 32 capolis. And they bring to him one that was deaf and dumb, and 33 beseech him to put his hand upon him. And taking him aside from the multitude, he put his fingers into his ears, and spitting, 34 touched his tongue. And looking up to heaven, he groaned and 35 saith to him, Ephphatha, that is, Be opened. And straightway his ears were opened, and the string of his tongue was loosed, and 36 he spake plain. And he charged them to tell no man ; but the more he charged them, so much the more a great deal they pub- 37 lished it. And were beyond measure astonished, saying, He hath done all things well ; he maketh both the deaf to hear and the dumb to speak. Vin. X ^^ those days the multitude being very great, and having 2 nothing to eat, calling to him his disciples, he saith to them, I have compassion on the multitude, because they continue with me now 3 three days and have nothing to eat. And if I send them away fasting to their own home, they will faint by the way ; for divers 4 of them came from far. And his disciples answered him. Whence can one satisfy these men with bread here in the wilderness ? 22. Wickedness — The word means ill natured, cruelty, inhumanity, and all malevolent affections. Foolishness — Directly contrary to sobriety of thought and discourse : all kind of wild imaginations and extravagant passions. 26. TVie woman was a Greek (that is, a Gentile, not a Jew) a Syrophenician or Canaanite. Canaan was also called Syrophenicia, as lying between Syria, properly so called, and Phenicia. 33. He put his fingers into his ears — Perhaps intending to teach us, that we are not to prescribe to him (as they who brought this man attempted to do) but to expect his blessing by whatsoever means he pleases : even though there should be no proportion or resemblance between the means used, and the benefit to be conveyed thereby. 34. Ephf hatha— This was a word of SOVEREIGN AUTHORITY, not an address to God for power to heal • such an address was needless ; for Christ had a perpetual fund of power residing m himself, to work all miracles whenever ha pleased, even to the raising the dead, John v, 21, 26. 36. Them — The blind man and those that brought him. *MaU. XV. 21. tMatt. XV, 29. J Matt, xv, 32. CHAPTER VIII. 113 5 And he asked them. How many loaves have ye ? And they said 6 Seven. And he commanded the muUitude to sit down on the ground ; and taking the seven loaves, having given thanks, he brake and gave to his disciples to set before them ; and they did 7 set them beibre the people. And they had a few small fishes : infl having blessed them, he commanded to set them also before lum B So they did ea* and were satisfied ; and they took up fragments ] that were left, seven baskets. And they that had eaten were abou' four thousand : and he sent them away. iO And straightway going into the vessel with his disciples, he came intr the parts of Dalmanutha. il * And the Pharisees came forth and questioned with him, seeking IS of bim a sign from heaven, tempting him. And sighing deeply in his spirit, he said, Why doth this generation seek a sign ? Verily I say to you. There shall no sign be given to this generation 13 t And he left them; and going into the vessel again, went to the other side. 14 Now they had forgotten to take bread ; nor had they m the vessel 15 with them any more than one loaf. And he charged them, saying, Take heed, beware of the leaven of the Pharisees and the leaven 16 of Herod. And they reasoned among themselves, saying, We 17 have no bread. And Jesus knowing it, said to them. Why reason ye because ye have no bread ? Perceive ye not yet, neither con- 18 sider ? Have ye your heart yet hardened ? Having eyes, see ye 19 not? And having ears, hear ye not? And do not ye remember? When I brake the five loaves among the five thousand, how manj baskets full of fragments took ye up? They say to him, Twelve 20 And when the seven among the four thousand, how many baskets 21 full of fragments took ye up ? And they said. Seven. And he said to them, How is it that ye do not understand ? 22 And he cometh to Bethsaida. And they bring to him a blind 23 man, and beseech him to touch him. And taking the blind man by tixe hand, he led him out of the town, and having spit on his VIII. 8. So they did eat — This miracle was intended to demonstrate, that Christ was the true bread which cometh down from heaven ; for he who was al- mighty to create bread without means to support natural life, could not want power to create bread without means to support spiritual life. And this heavenly bread we stand so much in need of every moment, that we ought to be always praying, Lord, evermore give us this bread. 11. Tempting him — That is, trying to ensnare him. 12. Why doth this generation — (that is, these scribes and Pharisees) 8eek a sign f Not out of sincerity but out of hypocrisy. ir». Beware of the leaven of the Pharisees and of Herod, or of the Saddur:<« ; I wo opposite extremes. 17, 18. Our Lord here affirms of all the apostles, (for the question is equiva- lent to an affirmation,) That their hearts were hardened; that having eyes the.^ taw not, having ears they heard not; that they did not consider, neither iindtr- Hand : the very same expressions that occur in the thirteenth of Matthew. And yet It IS certain they were not judicially hardened. Therefore all these strong expressions do not necessarily import any thing more than the present want oi spiritual understanding. 23. He led him out of the town — It was in just displeasure against the inhabit intB of Bethsaida for their obstinate infidelity, that our Lord would work no more * Matt. XVI. 1. t Matt, xvi, 4 ilO • ST. MARK. eves, and jut his hands upon him, he asked him if he saw aught? 24 And looking up he said, I see men as trees walking Then he 25 put his hands again on his eyes, and made him look up, and ''fi 1 e was restored, and saw all men clearly. And he sent him away to his house, saying. Neither go into the town, nor tell it to any in the town. 27 * And Jesus went out and his disciples mto the towi^s of Cesa rea, Philippi. And in the way he asked his disciples, saymg t*. 28 them, Whom do men say that I am ? And they answered, John the Ba[)tist ; but some say Elijah ; and others, one of the prophets. 29 And he saith to them. But whom say ye that I am? And Peter 30 answering, saith to him, Thou art the Christ. And he charged them that they should tell no man of him. 31 t And he began to teach them, that the Son of man must suffer many things, and be rejected by the elders and the chief priests 32 and scribes, and be killed, and after three days rise again. And 33 he spake that saying openly. And Peter taking hold of him, rebuked him. But he turnmg about, and looking on his disciples, rebuked Peter, saying, Get thee behind me, Satan ; for thou savour- est not the things of God, but the things of men. 34 And when he had railed the people to him, with his disciples also, he said to them. Whosoever is willing to come after me, let him deny himself, and take up his cross and follow me. 35 I For whosoever desireth to save his life shall lose it ; but whosoever shall lose his life, for my sake and the Gospel's, shall 36 save it. For what shall it profit a man, if he shall gain the whole 37 world, and lose his own soul ? Or what shall a man give in exchange 38 for his soul ? ^ For whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, of him shall also the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angels. miracles among them, nor even suffer the person he had cured, either to go into the town, or to tell it to any therein. 24. / see men as trees walking — He distinguished men from trees only by their motion. 30. He enjoined them silence for the present, 1. That he might not encourage the people to set him up for a temporal king; 2. That he might not provoke the scribes and Pharisees to destroy him before the time ; and, 3. That he might not forestall the bright evidence which was to be given of his Divine character after his resurrection. 32. Hv spake that saying openly — Or in express terms. Till now he had only intimated it to them. And Peter taking hold of him — Perhaps by the arms or clothes. 33. Looking on his disciples — That they might the more observe what he said to Peter. 34. And when he called the ppople — To hear a truth of the last unportance, and one that equally concerned tliein all. Let him deny himself — His own will, in ill tilings small and great, however pleasing, and tliat continually : And take up his cross — Embrace the will of God, however painful, daily, hourly, continually. Thus only can he follow me in holiness to glory. 38. Whosoever shall he ashamed of me and of my words — That is, avowing whatever 1 have said (particularly of self denial and the daily cross) both by «^ord and action. ♦ Matt. XVI, 13 ; Luke ix, 18. t Matt, xvi, 21 ; Luke ix, 22. % Matt, xvi, 26; L>ike ix, 24 ; xvii, 33 ; John \'u 25. 6 Matt x, 32 ; Luke ix, 26; xii, 8. CHAPTER IX. in fX. And he said to them, Verily I say unto you, there are some of them that stand here, who shall not taste of death till they see the kingdom of God coming with power. 2 * And after six days Jesus taketh with him Peter and James and John, and carrieth them up into a high mountain, by then*,- 3 selves apart, and was transfigured before them. And his garments became «hining exceeding white, as snow, such as no fuller on \ earth cai; whiten. And there appeared to them Elijah with Moses. 5 and they were talking with Jesus. And Peter answering, saith to Jesus, Master, it is good for us to be here ; and let us make three 6 tents, one for thee, and one for Moses, and one for Elijah. For 7 he knew not what to say ; for they were sore afraid. And there came a cloud overshadowing them, and a voice came out of the 8 cloud, saying, This is my beloved Son ; hear ye him. And suddenly looking round, they saw no man any more, save Jesus only, with 9 themselves. A.nd as they came down from the mountain, he charged them to tell no man the things they had seen, till the . 0 Son of man were risen from the dead. And they laid hold on that saying, questioning one with another. What meaneth, Till he were 1 1 risen from the dead ? And they asked him, saying. Why say the 12 scribes that Elijah must come first ? And he answering, told them, Elijah verily coming first, restoreth all things ; and how is written of the Son of man that he must suffer many things 13 and be set at nought. But I say to you, Elijah is come, as it is written of him : and they have done to him whatsoever they listed. 14 t And coming to his disciples, he saw a great multitude about 15 them, and scribes questioning with them. And straightway all the multitude seeing him, were greatly amazed, and running to IX. 1. Till they see the kingdom of God coming with power — So it began to do at the day of pentecost, when three thousand were converted to God at once. 2. By themselves — That is, separate from the multitude : Apart — From the other apostles : and was transfigured — The Greek word seems to refer to the form of God, and the form of a servant, (mentioned by St. Paul, Phil, ii, 6, 7,) and may intimate, that the Divine rays, which the indwelling God let out on this occasion, made the glorious change from one of these forms into the other. 3. White as snow, such as no fuller can whiten — Such as could not be equalled either by nature or art. 4. Elijah — Wliom they expected : Moses, whom they did not. 7. There came a (bright, luminous) cloud, overshadowing them — This seems to have been such a cloud of glory as accompanied Israel in the wilderness, which, as the Jewish writers observe, departed at the death of Moses. But it now appeared again, in honour of our Lord, as the great Prophet of the Church, who was prefigured by Moses. Hear ye him — Even preferably to Moses ind Elijah. 12. Elijah verily coining first restoreth all things: and how it is written — Tiiiit le. And he told them how it is written — As if he had said, Elijah's coming is not hiconsistent with my suffering. He is come : yet I shall suffer. The first part of the verse answers their question concerning Elijah ; the second refutes their error concerning the Messiah's continuing for ever. 15. All the multitude seeing him wert' greatly amazed — At his coming so sud. denly, so seasonably, so unexpectedly : perhaps also at some unusual rays of majesty and glory, which yet remained on his countenance. ♦ Matt, xvii 1 : Luke ix, 28. t Matt, xvii, 14 ; Luke ix. 37. 118 ST. MARK. 16 lum, saluted him. And he asked the scribes, What question ye 17 with them ? And one of the multitude answering said, Master, I 18 have brought to thee my son, who hath a dumb spirit. And where soe\ur he taketh him, he teareth him, and he foameth and gnasheth with his teeth, and pineth away. And I spake to thy disciples 19 to cast him out, and they could not. He answering them, sauh, O faithless generation, how long shall I be with you ? How lor.^ 20 shall I suffer you ? Bring him to me. And they brought him to him. And when he saw him, immediately the spirit tore him, 81 and he fell on the ground, and wallowed, foaming. And he asked his father. How long is it since this came to him ? And he said, 22 From a little child. And it hath often cast him both into the fire and into the waters to destroy him ; but if thou canst do any thing, 23 have compassion on us and help us. Jesus saith to him. If thou 24 canst believe, all things are possible to him that believeth. And straightway the father of the child crying out, said with tears, 25 Lord, I do believe : help thou mine unbelief. And Jesus seeing that the multitude came running together, rebuked the unclean spirit, saying to him, Thou deaf and dumb spirit, I command thee, 26 come out of him, and enter no more into him. And having cried and rent him sore, he came out ; and he was as dead, so that many 27 said. He is dead. But Jesus taking him by the hand, lifted him up and he arose. 28 And when he was come mto a house, his disciples asked him 29 privately. Why could not we cast him out ? And he said to them. This kind can come forth by nothing but by prayer and fasting. 30 * And departing thence, they passed through Galilee, and he 31 was not willing that any should know it. For he taught his disci- ples, and said to them. The Son of man is delivered into the hands of men ; and they will kill him, and after he hath been killed, 17. And one of the multitude answering — The scribes gave no answer to our fiOrd's question. They did not care to repeat what they had said to his disciples. A dumb spirit — A spirit that takes his speech frona him. 20. When he saw him — When the child saw Christ; when his deliverance was at hand. Immediately the spirit tore him — Made his last grand effort to destroy him. Is it not generally so, before Satan is cast out of a soul, of which he has long had possession ? 22. If thou canst do any thing — In so desperate a case : Have compassion on us — Me as well as him. 23. If thou canst believe — As if he had said, The thing does not turn on my power, but on thy faith. / can do all things : canst thou believe ? 24. Help thou mine unbelief — Although my faith be so small, that it might rather be termed unbelief, yet help me. 25. Thou deaf and dumb spirit — So termed, because he made Ihe child so. When Jesus spake, the devil heard, though the child could not. I command tkee — I myself now ; not my disciples. 26. Having rent him sore — So does even the body sometimes suffer, when God comes to deliver the soul from Satan. 30. They passed through Galilee — Though not through the cities, but by them, m the most private ways. He was not willing that any should know it : for he taught his disciples — He wanted to be alone with them some time, in order to instruct them fully concerning his sufferings. The Son of man is delivered — II is as sure as if it were done already. * Matt, xvii, 22 ; Luke ix, 44, CHAPTER IX. 119 32 he shall rise the third day. But they understood not the word, and were afraid to ask him. 33 * And he came to Capernaum. And being in the house, he asked them, What was it ye disputed among yourselves by ihe 34 way ? But they held their peace ; for they had been debating 35 among themselves in the way, who should be greatest. And sit- ting down, he called the twelve, and saith to them. If any mar desire to be the first, let him be least of all, and the servant of 36 all. fAnd taking a little child, he set him in the midst of 37 them, and taking him up in his arms, he said to them. Whosoever shall receive one such little child in my name, receiveth me ; and whosoever shall receive me, receiveth not only me, but him that sent me. 38 X And John answered him, saying, Master, we saw one casting out devils in thy name, who followeth not us, and we forbad him, 39 because he followeth not us. And Jesus said. Forbid him not ; for there is no one who shall do a miracle m my name, that can readily 40 speak evil of me. For he that is not against you is for you, 41 ^ For whosoever shall give you a cup of cold water to drink in my name, because ye belong to Christ, verily I say to you, he shall in nowise lose his reward. 32. They understood not the voord — They did not understand how to reconcile the death of our Saviour (nor consequently his resurrection, which supposed hi» death) with their notions of his temporal kingdom. 34. Who should be greatest — Prime minister in his kingdom. 35. Let him be the least of all — Let him abase himself the most. 37. One such little child — Either in years or in heart. 38. And John answered him — As if he had said, But ought we to receive those who follow not us ? Master, we saw one casting out devils in thy name — Probably this was one of John the Baptist's disciples, who believed in Jesus, though he did not yet associate with our Lord's disciples. And we forbad him, because he followeth not us — How often is the same temper found in us? How readily do we also lust to envy ? But how does that spirit become a disciple, much more a minister of the benevolent Jesus! St. Paul had learnt a better temper, when he rejoiced that Christ was preached, even by those who were his personal enemies. But to confine religion to them that follow us, is a narrowness of spirit which we should avoid and abhor. 39. Jesus said — Christ here gives ub a lovely example of candour and modera lion. He was willing to put the best construction on doubtful cases, and to treat as friends those who were not avowed enemies. Perhaps in this instance it was a means of conquering the remainder of prejudice, and perfecting what was wanting in the faith and obedience of these persons. Forbid him not — Nei- ther directly nor indirectly discourage or hinder any man who brings sinners from the power of Satan to God, because he followeth not us, in opinions, modes of worship, or any thing else which does not affect the essence of religion. 40. For he that is not against you, is for you — Our Lord had formerly said, He that is not with me, is against me : thereby admonishing his hearers, that the war between him and Satan admitted of no neutrality, and that those who were indifferent to him now, would finally be treated as enemies. But here in another t' -"V, he uses a very different proverb ; directing his followers to judge of men's cnaracters in the most candid manner; and charitably to hope that those who did not oppose his cause wished well to it. Upon the whole, we are to be rigorous in judging ourselves, and candid in judging each other. 41. For whosoever shall give you a cup — Having answered St. John, oar Lord Here resumes the discourse which was broken off at the 37th verse. ♦fukeix, 46. t Matt, xvij; 2 ; Luke IX. 47. t Luke ix. 49. (J Matt, x, 42. 120 ST. MARK. 42 * And whosoever shall offend one of the little ones that believe in me, it were better for him that a millstone were hanged about 43 his neck, and he were cast into the sea. f And if thy hand cause thee to offend, cut it off: it is good for thee to enter into life maim- ed, rather than having two hands, to go into hell, into the fire thai 44 never shall be quenched : | Where their worm dieth not, and the 45 fire is not quenched. And if thy foot cause thee to offend, cut il off: it is good for thee to enter halt into life, rather than havmg two feet to be cast into hell, into the fire that never shall be quench- 46 ed : Where their worm dieth not, and the fire is not quenched. 47 And if thine eye cause thee to offend, pluck it out : it is good for thse to enter into the kingdom of God having one eye, rather 48 than having two eyes to be cast into hell fire : Where their worm 49 dieth not, and the fire is not quenched. For every one shall be 50 salted with fire, and every sacrifice shall be salted with salt. § Salt is good : but if the salt have lost its saltness, wherewith will ye season it ? Have salt in yourselves, and have peace one with another. X. II And he arose and cometh thence into the coasts of Judea, through the country beyond Jordan : and the multitudes resort to 2 him again, and as he was wont, he taught them again. ** And the Pharisees coming, asked him, Is it lawful for a man to put away 42. On the contrary, whosoever shall offend the very least Christian. 43. And if a person cause thee to offend — (The discourse passes from the case of offending, to that of being offended) if one who is as useful or dear to thee as a hand or eye, hinder or slacken thee in the ways of God, renounce all intercourse path him. Tliis primarily relates to persons, secondarily to things. 44. Where their worm — That gnaweth the soul, (pride, self will, desire, malice, envy, shame, sorrow, despair,) dieth not — No more than tlie soul itself: and the fire (either material, or infinitely worse !) that tormenteth the body, is not quenched for ever. 49. Every one — Who does not cut off the offending member, and consequently is cast into hell, shall be, as it were, salted with fire, preserved, not consumed thereby ; whereas every acceptable sacrifice shall be salted with another kind of salt, even that of Divine grace, which purifies the soul, (though frequently with pain) and preserves it from corruption. 50. Such salt is good indeed ; highly beneficial to the world, in respect of which I have termed you the salt of the earth. But if the salt which should season others, have lost its own saltness, wherewith will ye season it ? — Beware of this ; see that ye retain your savour ; and as a proof of it, have peace one with another. More largely this obscure text might be paraphrased thus : — As every burnt offering was salted with salt, in order to its being cast into the fire of the altar, so every one who will not part with his hand or eye, shall fall a sacrifice to Divine justice, and be cast into iiell fire, which will not consume, but preserve him from a cessation of being. And on the other hand, every one, who, denying himself and taking up his cross, offers up himself as a living sacrl hce to God, shall be seasoned with grace, which like salt will make him savoury, and preserve him from destruction for ever. As salt is good for preserving meats, and making them savoury, so it is good t lat ye be seasoned with grace, for the purifying your hearts and lives, and for spreading the savour of my knowledge, both in your own souls, and wherever ye go But as salt if it loses its saltness is fit for nothing, so ye, if ye lose your faith and love, are fit for nothing but to be utterly destroyed. See therefore that gra>9 abide in you, and that ye no more contend. Who shall be greatest. X, 1. He cometh thence — From Galilee. * Matt, xviii, 6 ; Luke xvii. 1. t Matt, v, 29 ; xviii, 8. X Isa. Ixvi, 24. <) Matt, v, 13; Luke XIV, 34. 11 Matt xix, 1 ** Ma t. v, 31 ; xix, 7; Luke xvi, 18 CHAPTER X. 121 3 his wife T tempting him. And he answering, S3id to them. 4 What did Moses command you ? They sa.d, * Moses suffered to 5 write a bill of divorce, and to put her away. And .lesus answer- ing, said to tiiem, For your hardness of heart he wrote you this 6 precept. But from the beginning of the creation God made them 7 male and female, f For this cause shall a man leave his falhei 8 and mother, and cleave to his wife ; And they twain shall be one 9 flesh.; so then they are no more twain but one flesh. What there ] 0 fore God hath joined together, let not man put asunder. And in thr 11 house his disciples asked him again of the same matter. And he saith to them. Whosoever shall put away his wife and marry an- 12 other, committeth adultery against her. And if a woman shall put away her husband, and be married to another, she committeth adultery. 13 J And they brought little children to him that he might touch 14 them ; but the disciples rebuked those that brought them. But Jesus seeing it, was much displeased, and said to them Suffer the little children to come to me, and forbid them not ; for of such is the 15 kingdom ot God. Verily I say to you. Whosoever shall not receive the kingdom of God as a little child, he shall in nowise enter 16 therein. And taking them up in his arms, he put his hands upon them, and blessed them. 17 ^ And as he was going out into the way, one running and kneel- ing to him, asked him. Good Master, what shall I do that I may 18 inherit eternal life ? But Jesus saith to him, Why callest thou me 19 good? Th^re i.s none good but one, that is God. Thou knowest the commandments. Do not commit adultery. Do not murder, Do not steal. Do not bear false witness, Defraud not. Honour thy 20 father and mother. And he answering, said to him. Master, all 21 these have I kept from my childhood. Then Jesus looking upon him, loved him, and said to him. One thing thou lackest : Go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven : and come, follow me, taking up thy cross. 6. From the beginning of the creation — Therefore Moses in the first of Genesis gives us an account of things from the beginning of the creation. Does it not clearly follow, that there was no creation previous to that which Moses describes 7 God made them male and female — Therefore Adam did not at first contain both sexes in himself: but God made Adam, when first created, male only; and Eve female only. And this man and woman he joined together, in a state of inno- cence, as husband and wife. 11, 12. All polygamy is here totally condemned. 14. Jesus seeing it was much displeased — At their blaming those wl o were not blame worthy : and endeavouring to hinder the children from receiving a ble«- lEg. Of such is the kingdom of God — The members of the kingdom which I am come to set up in the world are such as these, as well as grown personp, ' f i shild-like temper. 15, Whosoever shall wt Ti-:sixe the kingdom of God as a little chid — As .. allj iiscldiming all worthiness and fitness, as if he were but a week old. 20. He answering, said to him. Master — He stands reproved now, and drops the epithet good. 21. Jesus looking upon him — And looking into his heart, loved him — Doubtless for the dawnings of good which he saw in him: and said to him — Out of tender love. One thing thou lackest — The love of God, without which all religion is a *Ueut. xrivl fGen. ii.24. J Matt, xix, 13. ({ Matt, xix, 16- Luk? .wiii. 18 122 ST. MARK. 22 Bui he was sad at that saymg, and went away ^"ieve 1 ; for he had 23 great possessions. And Jesus looking round said to his disciples, How hardly shall they that have riches enter into the kingdom of 24 God ? And the disciples were astonished at his words. But Jesus answering again saiih to them, Children, how hard is it foi* 25 them that trust in riches to enter into the kingdom of God ^ It is easier for a camel to go through the eye of a needle, than for i 26 rich man (o enter into the kingdom of God. And they were asto- nished out of measure, saying to each other, Who then can bo 27 saved ? And Jesus looking upon them, said. With men it is iiKpos- 28 sihle, but not w th God, for with God all things are possible. And 29 Peter said to him, Lo, we have left all and followed thee. And Jesus answering said, Verily I say to you, there is none that hath left house, or brethren, or sisters, or father, or mother, or wife, or 30 children, or lands, for my sake and the Gospel's, But he shall receive a hundred fold novv in this time, houses and brethren and sisters and mothers and children and lands with persecutions, and 31 in the world to come eternal life. But many that are first shall be last, and the last first. 32 *' And they were in the way going up to Jerusalem, and Jesus went before them. And they were amazed, and as they followed, they were afraid. And taking the twelve again he told them what 33 things were to befall him : Behold, we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests, and the scribes : and they will condemn him to death, and deliver him to the Gen- 34 tiles. And they will mock him and scourge him and spit upon him and kill him. And the third day he will rise again. 35 t And James and John the sons of Zebedee come to him, saying, Master, we would that thou shouldest do for us whatever we shall 36 ask. And he said to them. What would ye that I should do for 37 you ? They said to him, Grant us to sit one on thy right hand, 38 and one on thy left hand, in thy glory. But Jesus said to them, dead carcass. In order to this, throw away what is to thee the grand hinderance of it. Give up thy great idol, riches. Go, sell whatsoever thou hast. 24. Jesus saith to them, Children — See how he softens the harsh truth, by the manner of delivering it! And yet without retracting or abating one tittle : How hard is it for them that trust in riches — Either for defence, or happiness, or de. liverance from tlie thousand dangers that life is continually exposed to. That these cannot enter into God's glorious kingdom, is clear and undeniable : but it is easier for a camel to go through a needle's eye, than for a man to have riches and not trust in them. Therefore, it is easier for a camel to go through the sye of a needle, than for a rich man to enter the kingdom. 28. Lo, we have left all — Though the young man would not. 30. He shall receive a hundred fold, houses, ^c. — Not in the same kind : fci it will generally be with persecutions: but in value: a hundred fold more happiness than any or all of these did or could afford. But let it be observed, Qone is ent'tled to this happiness, but he that will accept it with persecutio:.s. 32. They were in the way to Jerusalem, and Jesus went before them : and they were amazed — At his courage and intrepidity, considering the treatment which he had himself told them he should meet with there : and as they followed, they were afraid — Both for him and themselves : nevertheless he judged it best to prepare them, by telling them more particularly what was to ensue. 35. Saying — By their mother. It was she, not they that uttered the woros. ♦Matt. XX, 17; Luke xviii, 31. t Matt, xx, 20. CHAPTER XI. 123 Ye know not what ye ask. Can ye dri ik of the cup that I Jrink 39 of, and be baptized with the baptism that I am baptized with ■? And they said to him, We can. And Jesus said to them. Ye shall in deed drink of the cup thai I drink of, and be baptized with the 40 baptism that I am baptized with. But to sit on my right hand and on my left, is not mine to give, save to them for whom it i« 41 prepared. And the ten hearing it were much displeased concern- 42 ing James and John. But Jesus calling them to him, saith unto them. Ye know that they who rule over the Gentiles, lord it over 43 them, and their great ones exercise authority upon them. But it shall not be so among you ; but whosoever desireth to be great %it among you, shall be your servant. And whosoever desireth to be 45 the chief, shall be the servant of all. For the Son of man came not to be served, but to serve, and to give his life a ransom for many. 46 * And they come to Jericho. And as he went out of Jericho with his disciples and a great muhitude, blind Bartimeus, the son 47 of Timeus, sat by the way side begging. And hearing. It is Jcsus of Nazareth, he cried out and said, Jesus, thou Son of David, have 48 mercy on me. And many charged him to hold his peace ; but he cried so much the more a great deal. Thou Son of David, have 49 mercy on me. And Jesus standing still, commanded him to be called. And they call the blind man, saying to him. Take courage 50 rise ; he calleth thee. And casting away his garment, he rose 51 and came to Jesus. And Jesus answering said to him. What wil thou that I should do for thee ? The blind man said to him. Lord, 52 that I may receive my sight. And Jesus said. Go ; thy faith hath saved thee. And immediately he received his sight, and followed him in the way. XI. t And when they were come nigh to Jerusalem to Bethphage and Bethany, at the mount of Olives, he sendeth two of his disciples, 2 And saith to them, Go ye into the village over against you, and as soon as ye enter it, ye shall find a colt tied, whereon never man 3 sat : loose and bring him. And if any say to you, Why do ye this ? say, The Lord hath need of him ; and straightway he will send 4 him hither. And they went and found the colt tied at the door, 38. Ye know not what ye ask — Ye know not that ye ask for sufferings, which must needs pave the way to glory. The cup — Of inward ; the baptism — Of ouU ward sufferings. Our Lord was filled with sufferings within, and covered with them without. 40. Save to them for whom it is prepared — Them who by patient continuance in well doing, seek for glory, and honour, and immortality. For these only eternal 'ife is prepared. To these only he will give it in that day ; and to every man his iwn reward, according to his own labour. 45. A ransom for many — Even for as many souls as needed such a raasom, A Cor. V, 15. 50. Casting away his garment — Through joy and eagerness. XI. ]. To Bethphage and Bethany, at the mount of Olives— The limits of Be- thany reached to the mount of Olives, and joined to those of Bethphage. Beth- phage was part of the suburbs of Jerusalem, and reached from the mount of Olives to the walls of the city. Our Lord was now come to the place where tho joundaries of Bethany and Bethphage met. * Matt. XX, 29 ; Luke xviii, 35. t Matt, xxi, 1 ; Luke xix, 29 ; John xii, 12. 124 ST. MARK. 5 without, in the street, and they loose him. And son. t of them that 6 stood there said, What do ye, loosing the colt ? And they said to 7 them as Jesus had commanded ; and they let him go. And they brought the colt to Jesus, and cast their garments on him, and he 8 sat on him. And many spread their garments in the way : and others cut down branches from the trees, and strewed them in the 9 way. And they that went before, and they that followed after cried, saying, Hosanna : blessed in the name of the Lord is he that 10 Cometh. Blessed be the kingdom of our father David that cometh : hosanna in the highest. - 1 * And Jesus entered into Jerusalem, and into the temple, ai 1 having looked round about upon all things, it being now evening, he went out to Bethany with the twelve. 12 t And on the morrow, as they were coming from Bethany, he 13 was hungry. And seeing a fig tree afar off, having leaves, he came, if haply he might find any thing thereon : and coming to it, he found nothing but leaves ; for it was not a season of figs. 14 And he answering said to it. No man eat fruit of thee hereafter for 15 ever; and his disciples heard. | And they come to Jerusalem. And Jesus going into the temple, drove out them that bought and sold in the temple, and overthrew the tables of the money chan- 16 gers, and the seats of them that sold doves. And suffered not that 17 any one should carry a vessel through the temple. And he taught, saying to them. Is it not written, ^ My house shall be called of all nations a house of prayer ? But ye have made it a den of thieves. 18 And the scribes and the chief priests heard it, and sought how they mighty destroy him : for they feared him, because the whole mul- titude was astonished at his teaching. 19 II And when evening was come he went out of the city. And 20 passing by in the morning, they saw the fig tree dried up from 21 the roots. And Feter remembering, saith to him. Master, behold, 22 the fig tree which thou cursedst is withered away. And Jesus 13. For it was not a season of Jigs — It wjis not (as we say) a good year for figs ; at least not for that early sort, which alone was ripe so soon in the spring. If we render the words, It was not the season of Jigs, that is, the time of gathering them in, it may mean, The season teas not yet : and so (inclosing the words in a parenthesis, And coming to it, he found nothing but leaves) it may refer to the former part of the sentence, and may be considered as the reason of Christ's going to see whether there were any figs on this tree. Some whc also read that clause in a parenthesis, translate the following words, for where he icas, it was the season of Jigs. And it is certain, this meaning of the words suits best with the great design of the parable, which was to reprove the Jewish Church for its unfruitfulness at that very season, when fruit might best be expected from them. 16. He suffered not that any should carry a vessel through the temple — So strong notions had our Lord, of even relative holiness ! And of the regard due to those places (as well as times) that are peculiarly dedicated to God. 18. They feared him — That is, they were afraid to take him by violence, lest it should raise a tumult ; because all the people teas astonished at his teaching — Both at the excellence of his discourse, and at the majesty and authority with which he taught. 22. Have faith in God — And who could find fault, if the Creator and Proprie- tor of all things were to destroy, by a single word of his mouth, a thousand of hi» ♦ Matt, xxi, 10, 17. t Matt, xxi, 18. % Matt, xxii, 12 ; Luke xix, 45 6 Isaiah hi; 7 ; Jer. vii, 11 || Matt. xxi. 20. CHAPTER XII. 125 23 answering saith to them, Have faith in God. For rerily I say to you, Whosoever shall say to this mountain, lie thou removed and cast into the sea, and not doubt ni his heart, but believe that the things which he saith shall come to pass, he shall have whatso- 24 ever he saith. Therefore I say to you. All things whatsoever ye ask in prayer, believe that ye shall receive, and ye shall have them. 25 * But when ye stand praying, forgive, if ye have aught agaaist any, that your Father who is in heaven may forgive you also your 2S trespasses. But if ye do not forgive, neither will your Father who is in heaven forgive your trespasses. 27 t And they come again to Jerusalem. And as he was walking in the temple, the chief priests and the scribes and the elders come 28 to him, and say to him. By what authority dost thou these things? 29 And who gave thee authority to do these things ? Jesus answering said to them, I also will ask you one question, and answer me, 30 and I will tell you by what authority I do these things Was the 31 baptism of John from heaven or from men? Answer me. And they reasoned among themselves, saying, If we say from heaven, 32 he will say, Why then did ye not believe him ? But if we say from men : they feared the people ; for all accounted John, that he was 33 indeed a prophet. And they answering say to Jesus, We cannot tell. And Jesus answering saith to them, Neither tell 1 you by what authority I do these things. KII. I And he said to them in parables, A man planted a vineyard, and set a hedge about it, and digged a wine fat, and built a tower, 2 and let it out to husbandmen, and went into a far country. And at the season he sent a servant to the husbandmen to receive from 3 the husbandmen of the fruit of the vineyard. But they took him, 4 and beat htm, and sent him away empty. And again he sent to them another servant , and at him they cast stones, and wounded 5 him in the head, and sent him away shamefully handled. And again he sent another, and him they killed ; and many others, 6 beating some and killing some. Having yet therefore one son, his well beloved, he sent him also last to them, saying. They will re- 7 verence my son But those husbandmen said among themselves, This is the heir ; come, let us kill him, and the inheritance will 8 be ours. And they took him and killed him, and cast him out of 9 the vineyard What therefore will the lord of the vineyard do ? He will come and destroy the husbandmen, and will give the vine- 10 yard to others. And have ye not read even this scripture ? ^ The stone which the builders rejected, this is become the head of the 1 1 corner ' This was the Lord's doing, and it is marvellous in our 12 eyes. And tney sought to seize him, but feared the multitude : inanimate creatures, were it only to imprint this important lesson more deeply on one immortal spirit ? 25. When ye stand praying — Standing was their usual posture when they prayed. Forgive — And on this condition, ye shall have whatever you ask, with- out wrath or doubting. XII. 12. They feared the multitude — How wonderful is the providence of God, using all things for the good of his children ! Generally the multitude is restrained * Matt. VI, 14 t Matt, xxi, 23 ; Luke xx, 1. % Matt, xxi, 43 ; Luke xx, «» 6 Psalm c.Kviii, 22. 9 126 ST. MARK. for they knew he had spoken the parable against them ; and Iedv« ing him, they went away. 13 *And they send to him certain of the Pharisees, and of the He- 14 rodians, to catch him in his discourse. And they coming say to him, Master, we know that thou art true, and carest for no man ; for thou regardest not the person of men, but teachest the way of 15 God in truth. Is it lawful to give tribute to Cesar, or not ■? Shall we give, or shall we not give ? But he, knowing their hypocrisy said to them. Why tempt ye me ? Bring me a penny, that I may 16 see it; and they brought it. And he saith to them. Whose is this 17 image and inscription? They say to him, Cesar's. And Jesus answering said to them. Render to Cesar the things that are Cesar's and to God the things that are God's. And they marvelled at him 18 fThen come to him the Sadducees, who say there is no resur- 19 rection, and they asked him, saying. Master, Moses wrote to us J If a man's brother die, and leave a wife, and leave no children, that his brother should take his wife, and raise up issue to his bro- 20 ther. There were seven brethren, and the first took a wife, and 21 dying left no issue. And the second took her and died, neither 22 left he any issue ; and the third likewise. And the seven took 23 her and left no issue. Last of all died the woman also. In tlie resurrection, therefore, when they shall rise, whose wife shall she 24 be of them ? For the seven had her to wife. And Jesus answer- ing, said to them, Do ye not therefore err, because ye know not 25 the Scriptures, neither the power of God ? For when they rise from the dead, they neither marry nor are given in marriage, but are 26 as the angels who are in heaven. And touching the dead tha they rise. Have ye not read in the book of Moses, § how in the bush God spake to him, saying, 1 am the God of Abraham, and the 27 God of Isaac, and the God of Jacob ? He is not the God of the dead, but the God of the living. Ye therefore greatly err. 28 II And one of the scribes coming to him, having heard them dis- puting together, and perceiving that he had answered them well, 29 asked him. Which is the first commandment of all ? And Jesus an- swered him, The first commandment of all is, ** Hear, O Israel ; the from tearing them in pieces only by the fear of their rulers. And here the rulers themselves are restrained, through fear of the multitude I 17. They marvelled at him — At the wisdom of his answer. 2.5. When they rise from the dead, neither men marry nor women are given in marriage. 27. He is not the God of the dead, but the God of the living — That is, (if the argument be proposed at length,) since the character of his being the God of any perscns., plainly intimates a relation to them, not as dead, but as living; and since he cannot be said to be at present their God at all, j'^they are utterly dead ; nor to be the God of human persons, such as Abraham, Isaac, and Jacob, con sisting of souls and bodies, if their bodies were to abide in everlasting death ; there must needs be a future state of blessedness, and a resurrection of the body to share with the soul in it. 28. Which is the first commandment ? — The principal, and most necessary to be observed. 29. The Lord our God is one Lord — This is the foundation of the first com mandment, yea, of all the commandments. The Lord our God, the Lord, the • Matt, xxii, 15 ; Luke xx, 20. t Matt, xxi, 23 ; Luke xx, 27. J Deut. xjcv, ."> ^ Exal. iii. 6. || Matt, xxvii, 34 ; Luke x. 25. ♦» Deut. vi. 4. CHAPTER XII. 127 30 Lord our God is one Lord. And thou shall love tlie Lord ihy God with all thy heart, and with all thy soul, and with all thy 31 mind, and with all thy strength. This is the lirst coaimandm.Mit. And the second is like unto it, * Thou shalt love thy neighbour 32 as thyself. There is no other commandment greater than these. And the scribes said to him. Excellently well. Master! Thou hast 33 said the truth; for he is one: and there is no other but he. Ann to love him with all the heart, and with all the understanding, and with all the mind, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and 34 sacrifices. And Jesus, seeing that he answered discreetly, said" to him. Thou art not far from the kingdom of God. And nu man after that durst question him any more. 35 t And Jesus answering as he taught in the temple, said, Hou 36 say the scribes, that Christ is the Son of David ? For David him- self said by the Holy Ghost, |The Lord saith to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. 37 David therefore himself calleth him Lord : how is he then hi? son ? And a great multitude heard him gladly. 38 §And he said to them in his teaching. Beware of the scribes, who love to walk in long robes, and to be saluted in the market 39 places, And the chief seats in the synaofogues, and the uppermost 40 places at feasts; Who devour widows' houses, and for a pretence make long prayers : these shall receive the greater damnation. 41 II And Jesus sitting over against the treasury, beheld how the people cast money into the treasurj' : and many that were rich 42 cast in much. And a poor widow coming, cast in two mites, God of all men, is one God, essentially, though three persons. From this unity of God it follows, that we owe all our love to him alone. 30. ]Vith all thy strength — That is, the whole strength and capacity of thy understanding, will, and affections. 31. The second is like unto it — Of a like comprehensive nature: comprising our whole duty to man. There is no other moral, much less ceremonial com- mandment, greater than these. 33. To love him with nil the heart — To love and serve him, with all the united powers of the soul in their utmost vigour ; and to love his neighhov,r as himself — To maintain the same equitable and charitable temper and behaviour toward all men, as we, in like circumstances, would wish for from them toward ourselves, is a more necessary and important duty, than the offering the most noble and costly sacrifices. 34. Jesus said to him, Thou art not 'far from the kingdom of God — Reader, art not thoul then go on: be a real Christian: else it had been better for thee to have been afar off. 38. Beware of the scribes — There was an absolute necessity for these repeatud cautions. For", considering their inv^eterate prejudices against Christ, it cou d never be supposed the common people would receive the Gospe. till these incor- rigible blasphemers of it were brought to just disgrace. Yet he delayed speaking in this manner till a little bpfore his passion, as know- ifig what effect it would quickly produce. Nor is this any precedent for us: we are not invested with the same authority. 41. He beheld how people cast money into the treasury— This treasury received the voluntary contributions of the worshippers who came up to the feast; which were given to buy wood for the altar, and other necessaries not provided for in any other way. • Lev. XIX, 18. t MaU. xxii, 41 ; Luke xx, 41. t Psa. ex. I. '.ETs at the day of judgment: but it may be applied to all men, and to tnf time of death. » Matt, xxiv, 23. + Malt, xxiv, 32 ; Luke xxi, 28. t Matt, xxiv, 42 ; Luke xxi, 34. ^ Matt. XXV, 14 ; Luke xix, 12. II Matt xxvi, 1 ; Luke xxii, 1. 130 ST. MARK. 3 pie. * And he being in Bethany in the house of Simon the lepei as he sat at cable, there tame a woman liaving an alabaster box ot ointment, of spikenard, very costly ; and shaking the box, she 4 poured it on his head. But there were some that had indignation within themselves, and said. Why was this waste of the ointment 5 made ? For this ointment might have been sold for more than thref 6 hundred pence and given to the poor. And they murmured aX hei But Jesus said, Let her alone : why trouble ye her ? She hatl 7 wrought a good work on me. For the poor ye have always with you, an when ye will ye may do them good ; but me ye have nol 8 always. She hath done what she could : she hath beforehand 9 embalmed my body for the burial. Verily I say to you, whereso- ever this Gospel shall be preached throughout the whole world, what she hath done shall be spoken of also, for a memorial of her. 10 t And Judas Iscariot, one of the twelve, went to the chief priests, 1 1 to betray him unto them. And hearing it they were glad, and pro- mised to give him money. And he sought how he might conve- niently betray him. 12 X ^^^ on the first day of unleavened bread, when they killed the passover, his disciples say to him, Where wilt thou that we go and 1 3 prepare, that thou mayest eat the passover ? And he sendeth two of his disciples, and saith to them. Go ye into the city, and there shall meet you a man carrying a pitcher of water: follow him. 14 And wheresoever he shall go in, say ye to the man of the house. The Master saith. Where is the guest chamber, where I shall eat 15 the passover with my disciples? And he will show you a large 16 upper room furnished: there make ready for us. And his disci- ples went forth, and came into the city, and found as he had said to them. And they made ready the passover. 17 § And in the evening he cometh with the twelve. And as they 18 sat and ate, Jesus said. Verily I say to you, one of you that eat 19 with me will betray me. And they were sorrowful, and said to 20 him one by one, Is it I ? And another said. Is it I ? And he answer- ing said to them, It is one of the twelve that dippeth with me in 21 the dish. The Son of man indeed goeth as it is written of him ; but wo to that man by whom the Son of man is betrayed : it had been good for that man if he had not been born. 22 And as they ate, Jesus took bread, and blessed, and brake it, 23 and gave to them, and said, Take, eat.: this is my body. And he took the cup, and having given thanks, gave it them, and they all 24 drank of it. And he said to them. This is my blood of the New XIV 4 Some had indignation — Being incited thereto by Judas: and said-- Probably to the women. 10. Judas went to the chief priests — Immediately after this reproof, having angei now added to his covetousness. 13. Go inij the city, and there shall meet you a man — It was highly seasonable for our Lord to give them this additional proof both of his knowing all tilings, and of his inJuonce over the minds of men. 15. Furnished — The word properly means, spread with carpets. 24. This is wy blood of the New Testament — That is, this I appoint to be a ♦ Matt xxvi, 6. t Matt, xxvi, 14; Luke xxii, 3. t Matt xxvi, 17 , Luke xxii, 7. 6 Matt, xxvi, 20 • Luke xxii. 14 CHAPTER XIV. 131 J5 Testament, which is shed for many. Verily I say to you, I will drink no more of the fruit of the vine, till that day that 1 drink it new in the kingdom of God. 26 * And having sung the hymn, they went out toward the mount 27 of Olives. And Jesus saitli to them, Ye will all be offended at me this night ; for it is written, f I will smite the shepherd, and the 28 sheep shall be scattered. But after I am risen, I will go hex re 2S you into Galilee. But Peter said to him. Though all men shall SO be offended, yet will not I. Jesus saith to him, Verily I say to thee, That thou to-day, this night before the cock crow twice, wilt il deny me thrice. But he said the more vehemently. If I must die with thee I will in nowise deny thee. In like manner also said they all. 32 I And they come to a place named Gethsemane ; and he saith 33 to his disciples, Sit here while 1 shall pray. And he taketh with him Peter and James and John ; and he began to be sore amazed 34 and in deep anguish, And saith to them. My soul is exceeding sor- 35 rowful even to death : tarry ye here and watch. And going for- ward a little, he fell on the ground, and prayed, that if it were 36 possible, the hour might pass from him. And he said Abba, Fa- ther, all things are possible to thee : take away this cup from me : 37 yet not what I will, but what thou wilt. And he cometh and find- eth them sleeping, and saith to Peter,^ Simon, sleepest thou ? — 38 Couldest thou not watch one hour 1 Watch and pray lest ye enter into temptation ; the spirit indeed is willing, but the flesh is weak. 39 And going away again he prayed, speaking the same words. And 40 returning, he found them asleep again (for their eyes were heavy) 41 and they knew not what to answer him. And he cometh the third time, and saith to them, Sleep on now, and take your rest. It is enough. The hour is come : behold, the Son of man is betrayed perpetual sign and memorial of my blood, as shed for establishing the new covenant, that all who shall believe in me may receive all its gracious promises. 25. / loill drink no more of the fruit of the vine, till I drink it new in the king, dam of God — That is, I shall drink no more before I die : the next wine I drink will not be earthly, but lieavenly. 27. This night — The Jews in reckoning their days began witli the evening, according to the Mosaic computation, which called the evening and the morning the first day, Gen. i, 5. And so that which after sunset is here called this night, is, ver. 30, called to-day. The expression there is peculiarly significant. Verilv ,' say to thee, that thou thyself, confident as thou art, to-day, even within foui and twenty hours ; yea, this night, or ever the sun be risen, nay, before the cock crow txoice, before three in the morning, wilt deny me thrice. Our Lord doubt- less spoke so determinately, as knowing a cock would crow once before the isual time )f cock crowing. By chap, xiii, 35, it appears, that the third watch if the night, ending at three in the morning, was commonly styled the cock trowing. 33. Sore amazed — The original word imports the most shocking amazement, mil, f(led with grief: and that word in the next verse which we render sorrowful, inti lates, that he was surrounded with sorrow on every side, breaking in upon him with such violence, as was ready to separate his soul from his body. 36. Abba, Father — St. Mark seems to add the word Father, by way of expli- cation. 37. Saith to Peter — The zealous, the confident Peter. Matt Txvi, 30 ; Luke xxii, 39 ; John xviii. 1 t Zech. xiii. 7. t Matt, xxvi, 56 f32 ST. MARK 12 into the hands of sinners. Rise up ; let us go : lo, he that betray eth me is at hand. 13 * And immediately, while he yet spake, cometh up Judas, one of the twelve, and with him a great multitude, with swords and 44 clubs from the chief priests, and the scribes, and the elders. Now he that betrayed him had given them a signal, saying, Whomso- 45 ever I shall kiss, is he : seize and lead him away safely. Arid when he was come, he goeth straightway to him, and saith, Mas 46 ter. Master ! and kissed him. And they laid their hands on him, 47 and took him. f And one of them that stood by, drawing a swortl, 48 smote the servant of the high priest, and cut off his ear. And Jesus answering said to them. Are ye come out as against a rob 49 ber, with swords and clubs to take me 1 I was daily with you in the temple teaching, and ye took me not ; but that the Scriptures 50 may be fulfilled. Then they all forsook him and fled. And a 51 certain young man followed him, having a linen cloth cast about 52 his naked body ; and the young men laid hold on him. And he left the linen cloth, and fled from them naked. 53 X And they led Jesus away to the high priest, and with him assembled all the chief priests, and the elders, and the scribes. 54 And Peter followed him afar off", even into the palace of the high piiest, and sat with the servants, and warmed himself at the fire. 55 § Then the chief priests and all the council sought for evidence 56 against Jesus, to put him to death, and found none. For many bore false witness against him ; but their evidences were not suf- 57 ficient. And certain men arising bore false witness against him, 58 saying, We heard him say, I will destroy this temple made with hands, and in three days I will build another made without hands. 59 And neither so was their evidence sufficient. Then the high priest 60 rising up in the midst, asked Jesus, saying, Answerest thou no- 61 thing 1 What is it that these witness against thee ? |I But he held his peace, and answered nothing. Again the high priest asked 44. Whomsoever I shall kiss — Probably our Lord, in great condescension, had used (according to the Jewish custom) to permit his disciples to do this, after they had been some time absent. 51. A young man — It does not appear, that he was one of Christ's disciples. Probably hearing an unusual noise, he started up out of his bed, not far from the garden, and ran out with only the sheet about him, to see what was tho matter. And the young men laid hold on him — Who was only suspected to be Christ's disciple : but could not touch them who really were so. 55 All the council sought for witness and found none — What an amazing proof of the overruling providence of God, considering both their authority, and the rewards they could offer, that no two consistent witnesses could be procured, to c) large him with any gross crime. 56. Their evidences were not sufficient — The Greek words literally rendered are, Were not equal : not equal to the charge of a capital crime : it is the same word in the 59th verse. 58. We heard him say — It is observable, that the words which they thus mis. represented, were spoken by Christ at least three years before, John ii, 19.— Their going back so far to find matter for the charge, was a glorious, though silent attestation of the unexceptionable manner wherein he had behaved, through the whole course of his public ministry. ♦ Matt, xxvi, 47 ; Luke xxii, 47 ; John .xviii, 2 t Matt, xxvi, 51 ; Luke xxii, 49 John xviii, 10. t Matt, xxvi, 57 ; Luke xxii, 54 ; John xviii, 12. () Matt, xxvi, 59 H Matt, xxvi, 63 Luke xxii, 67. CHAPTER XV 133 him and said to him, Art thou the Christ, the Son of tht Blessed ' 62 And Jesus said I am ; and ye shall see the Son of m^n sitting at the right hand of power, and coming with tlie clouds of heaven. 63 Then the high priest rent his clothes, and saith, What farther need 64 have we of witnesses ? Ye have h^eard the blasphemy : what think 05 ye ? And they all condemned him to be worthy of death. And some began to spit on him, and to cover his face, and to buffet him, and say to him. Prophesy And the servants smote him with the palms of their hands. 66 * And as Peter was in the hall below, there cometh one of the 67 maids of the high priest. And seeing Peter warming himself, she looked on him, and said. Thou wast also with Jesus of Naza- 68 reth. But he denied, saying, I know not, neither understand 1 what thou meanest. And he went out into the porch and the 69 cock crew. And the maid seeing him again, said to them that 70 stood by, This is one of them. And he denied it again. And a little after those that stood by said again to Peter, Surely thou art one of them ; for thou art a Galilean, and thy speech agreeth 71 thereto. Then began he to curse and to swear, I know not this man 72 of whom ye speak. And the second time the cock crew. And Peter called to mind the word that Jesus had said to him, Before the cock crow twice, thou wilt deny me thrice. And he covered his head and wept. XV. \ And straightway in the morning the chief priests having consulted with the elders and scribes, and the whole council, hav- ing bound Jesus, carried him away and delivered him to Pilate. 2 And Pilate asked him. Art thou the king of the Jews ? And he 3 answering said to him. Thou sayest it. % And the chief priests 4 accused him of many things. And Pilate asked him again, saying, Answerest thou nothing ? Behold how many things they witness 5 against thee. But Jesus answered nothing any more, so that 6 Pilate marvelled. Now at every feast he released to them one 7 prisoner, whomsoever they would. And there was one named Barabbas, who laj bound with them that had made insurrection 8 with him, who had committed murder in the insurrection. And the multitude crying aloud, asked him to do as he had ever done 9 for them. And Pilate answered them, saying, Will ye that I 10 release to you the king of the Jews ? (For he knew that the chief 11 priests had delivered him for envy.) But the chief priests stirred up the people to ask, that he would rather release Barabbas to them. 12 And Pilate answering said to them again. What will ye then that I do to hi7n whom ye call the king of the Jews ? And they cried 72. And he covered his head — Which was a usual custom with mourners, and i vs fitly expressive both of grief and shame. XV. 7. Insurrection — A crime which the Roman governors, and Pilate in par. liculir, were more especially concerned and careful to punish. 9. Will ye that I release to you the king of the J<>ws— Which does this wretched man discover most? Wunt of justice, or courage, or common sense 7 The poor coward sacrifices justice to popular clamour, and enrages those whom he seeks to tppease, by so unseasonably repeating that title, The king of the Jews, which he could not bvt know was so highly offensive to them. » Matt, xxvi, i9 ; Luke xxii, 56 ; Johr xviii, 25. t Matt, xxvii, 1, 2 ; Luke rrii, 66; xxiii, 1 ; John xviii, 28. t Matt xxvii, 12 134 ST. MARK 13 out. again, Crucify him. Then Pilate said -to them, Why, wha ! 4 evil hath he done ? But they cried out the more exceedingly ! 5 Crucify him. And Pilate, willing to satisfy the people, releasee Barabbas to them, and having scourged Jesus, delivered him to be crucified. 16 * And the soldiers led him away to the hall called Praetonum, 17 and call togetlier the whole troop. And they clothe him with purple, and having platted a crown of thorns, put it about his head 18 And they saluted him. Hail, king of the Jews. And they smote 19 him on the head with a cane, and spit upon him, and bowing their 20 knees, did him homage, f And when they had mocked him, th'sy took the purple robe from him, and put his own clothes on him, 9 id 21 led him out to crucify him. And they compel one Simon a Cyre- nian, who was passing by, coming out of the country, the father of Alexander and Rufus, to bear his cross. 22 X And they bring him to the place, Golgotha, which is, being 23 interpreted, the place of a skull. And they gave him to drink 24 wine mingled with myrrh ; but he received it not. And when they had crucified him, they parted his garments, casting lots upon 25 them, what every man should take. And it was the third hour 26 when they crucified him. And there was an inscription of his 27 accusation written over, THE KING OF THE JEWS. And with him they crucify two thieves, one on his right hand, and 28 one on his left. And the scripture was fulfilled, which saith, § And 29 he was numbered with the transgressors. || And they that passed by, reviled him, wagging their heads and saying, Ah, thou that 30 destroyest the temple, and buildest it in three days, Save thyself, 31 and come down from the cross. In like manner also the chief priests mocking said to one another, with the scribes. He saved 32 others; cannot he save himself? Let the Christ, the king of Israel, come down now from the cross, that we may see and believe. 33 They also that were crucified with him reviled him. ** And when the sixth hour was come, there was darkness over all the earth 34 until the ninth hour. And at the ninth hour Jesus cried with a loud voice, Eloi, Eloi, lama sabacthani ? Which is, being inter- 35 preted. My God, my God, why hast thou forsaken me ? And some of them that stood by hearing it said, Behold, he calleth 36 Elijah. And one ran, and filling a sponge with vinegar, put it on a 16. PrcBtorium — The inner hall, where the praetor, a Roman magistrate, used to give judgment. But St. John calls the whole palace by this name. 17. Purple — As royal robes were usually purple and scarlet, St. Mark and John term this a purple robe, St. Matthew a scarlet one. The Tyrian purple is said not to have been very different from scarlet. 21 The father of Alexander and Rufus — These were afterward two emineni Christians, and must have been well known when St. Mark wrote. 24, 25. St. Mark seems to intimate, that they first nailed him to the cross, tnen parted his garments, and afterward reared up the cross. 34. My God, my God, why hast thou forsaken me — Thereby claiming God as his God ; and yet lamenting his Father's withdrawing the tokens of his love, and treating him as an enemy, while he bare our sins. * Matt, xxvii, 27 ; John xix, 2. t Matt, xxvii. 31 ; John xix, 16. % Matt sxyii, 33 Luke xxiii, 33; John xix, 17. ^Isaiah liii, 12. HMatt xxvii, 39. »*Matt xx^-ii 45 • Luke xxiii, 44. CHAPTER XVI. 135 ZATie, and gave hiin to drink, saying, Let alone ; let u.3 see ;f Elijah will come to take him down. 37 * And Jesus cried with a loud voice, and expired. 38 And the veil of the temple was rent in twain, from the lop to 39 the boUom. And the centurion, who stood over against him, seeino that having so cried he expired, said, Truly this man was the 10 Son of God. There were also women, beholding from afar, among whom was Mary Magdalene and Mary the motlier of .lames tlie 1 less, and of Joses, and Salome : Who also when he was in Galilee, followed him and served him, and many other women who had come up with him to Jerusalem. 42 J And the evening being now come, (because it was the prepa- 43 ration, that is, the day before the Sabbath,) Joseph of Arimathea, an honourable counsellor, who also himself waited for the kingdom of God, came and went in boldly to Pilate, and asked the body of 44 Jesus. And Pilate marvelled that he was dead already : and call- ing to him the centurion, he asked if he had been any while dead ? 45 And when he knew it of the centurion, he gave the body to Joseph 46 And having bought fine linen, he took him down and wrapped him in the linen, and laid him in a sepulchre, which was hewn out of a 47 rock, and rolled a stone to the door of the sepulchre. And Mary Magdalene and Mary the mother of Joses beheld where he was laid. XVI. ;{: And when the Sabbath was over, Mary Magdalene, and Mary the mother of James and Salome, had bought spices, that 2 they might come and embalm him. And very early in the morn- ing, the first day of the week, they came to the sepulchre, at the 3 rising of the sun. And they said one to another, Who shall roll us 4 away the stone from the door of the sepulchre ? (For it was very great.) And looking up, they saw that the stone was rolled away. 5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a white robe ; and they were affrighted. 6 He saith to them. Be not affrighted : ye seek Jesus of Nazareth. who was crucified. He is risen : he is not here. Behold the place 7 where they laid him. But go, tell his disciples, and Peter, He goeth before you into Galilee : there shall ye see him, as he said 41. Who served him — Provided him with necessaries. 42. Because it was the day before the Sabbath — And the bodies might not h:ing )n the Sabbath day: therefore they were in haste to have them taken dnwii. 43. Honourable — A man of character and reputation: A rtuniscHnr — \ inciiilier of the sanhedrim. Who waited for the kingdom of God — VV'Ij.j lAjict iiil lo sec it set up on earth. 46. He rolled a stone — By his servants. It wastoo hirs;n fm- li'mi In i"l! lilnif-oir. XVI. 2. At the rising of the sun — They set out v'ii!t: ii //-/v //'' dnrk, and came within sight of the sepulchre, for the first time, jll^t i.^ it i^fru li,rlii inoiiirii to discern that the stone was rolled away. Matt, xxviii, I : l.nk' x\iv. ] . .[;, Im XX, 1, But by the time Mary had called Peter and Jolin, ami lln-y h..(l viewed iha sepulchre, the sun was rising. S. Whe shall roll us away the stone — This seems to li ivc Iktii ihc only diffi. culty they apprehended. So they knew nothing of Pilate's having sealed the stone, and placed a guard of soldiers there. 7. And Peter — Though he so oft denied his Lord. What amazing goodnesi was this 1 * MaU. xxvii, 50 ; Luke xxiii, 46 ; John xix, 30. t Matt, xxvii, 57 ; Luke xxiii, 50 Jotm zix, 38. X Matt, xxviii, 1 ; Luke xxiv, 1 ; John xx, 1. 136 ST. MARK. 8 to you. And going out the'' fled from the sepulchre ; for they trembled and were amazed : and they said nothing to any, for they 9 were afraid. * Now when Jesus was risen early, the first day of the week, he appeared first to Mary Magdalene, out of whom he 10 had cast seven devils, t She went and told them that had been 1 1 with him, as thej' mourned and wept. But they hearing that 'le 1 2 was alive, and had been seen of her, believed not. \ After that . e appeared in another form unto two of them, as they were walking, 13 going into the country. And they went and told it to the rest, 14 neither believed they them. § Afterward he appeared to the eleven sitting at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them who had seen him when he was risen. 15 And he said to them, || Go ye into all the world, and preach the 16 Gospel to every creature. He that believeth and is baptized, shall 17 be saved ; but he that believeth not shall be condemned. And these signs shall follow them that believe : in my name they shall cast out 18 devils: they shall speak with new tongues: They shall take up ser- pents, and if they drink any deadly thing, it shall in nowise hurt them: they shall lay hands on the sick, and they shall recover 19 ** So then the Lord after he had spoken to them, was received up 20 into heaven, and sat on the right hand of God. And they went forth, and preached every where, the Lord working with them and confirming the word with signs following. 13. Neither believed they them — They were moved a little by the testimony of these, added to that of St. Peter, Luke xxiv, 34 ; but they did not yet fully believe it. 15. Go ye into all the world, and preach the Gospel to every creature — Our Lord speaks without any limitation or restriction. If therefore every creature in every age hath not heard it, either those who should have preached, or those who should have heard it, or both, made void the counsel of God herein. 16. And is baptized — In token thereof. Every one that believed was bap. tized. But he that believeth not — Whether baptized or unbaptized, shall perish everlastingly. 17. And these signs shall follow them that believe — An eminent author sub- joins, " That believe with that very faith mentioned in the preceding verse." (Though it is certain that a man may work mir;icles, and not have saving faith, Matt, vii, 22, 23.) " It was not one faith by which St. Paul was saved, another by which he wrought miracles. Even at this day in every believer faith has a latent miraculous power ; (every effect of prayer being really miraculous ;) although in many, both because of their own littleness of faith, and because the world is unworthy, that power is not exerted. Miracles, in the beginning, were helps to faith ; now also they are the object of it. At Leonberg, in the memory of our fathers, a cripple that could hardly move with crutches, while the dean was preaching on this very text, was in a moment made whole." Shall follow- - The word and faith must go before. In my name — By my authority committed £o them. Raising the dead is not mentioned. So our Lord performed even more ihan ho promised. 18. If they drink any deadly thing — But not by their own choice. God nevoi calls us to try any such experiments. 19. The Lord — How seasonable is he called by this title ! After he had spoken to them — For forty days. 20. They preached every where — At the time St. Mark wrote, the apostles had already gone into all the known world, Rom. x, 18; and each of them was there known where he preached : the name of Christ only was known throughout the world. « John XX, 11 t Luke xxiv, 9 ; John xx, 18. X Luke xxiv, 13. ^ Luke xxiv 36; John XX. 19. I| Matt, xxviii, 19. ** Luke xxiv, 50. NOTES ON THK GOSPEL ACCORDING TO ST. LIJKE 1 Forasmuch as many have undertaken to compose a narrative ol 2 the facts which have been fully confirmed among us, Even as thej who were eye witnesses and ministers of the word from the b^ gin- 3 ning, delivered them to us : It seemed good to me also, havina accurately traced all things from their first rise, to write unto thee 4 in order, most excellent Theophilus, That thou mayest know the certainty of those things wherein thou hast been instructed. Verses 1, 2. This short, weighty, artless, candid dedication, belongs to the Acts, as well as the Gospel of St. Luke. Many have undertaken — He does not mean St. Matthew or Mark ; and St. John did not write so early. For these were eye witnesses themselves and ministers of the word. 3. To write in order — St. Luke describes in order of time ; first. The Acts of Christ; his conception, birth, childhood, baptism, miracles, preaching, passion, resurrection, ascension : then, The Acts of the Apostles. But in many smaller circumstances he does not observe the order of time. Most excellent Theo- philus— This was the appellation usually given to Roman governors. Theophilus (as the ancients inform us) was a person of eminent quality at Alexandria. In Acts i, 1, St. Luke does not give him that title. He was then probably a private man. After the preface St. Luke gives us the history of Christ, from his coming into the world to his ascension into heaven. HEREIN WE MAT OBSERVE, I. The beginning : and therein. L The conception of John . ... Chap, i, 5-25 2. The conception of Christ ....... 26-56 3. The birth and circumcision of John; the hymn of Zacharias; the youth of John ........ 57-80 4. Christ's birth ..... Christ's circumcision and name .... Presentation in the temple Country and growth .... II. The middle, when he was twelve years old and upward III. The course of the historv. A The introduction, wherein are described John the Baptist ; baptism, ana temptation B. The acceptable year in Galilee, d. P-oposed at Nazareth ...... 14-30 b. AiJtually exhibited, I At Capernaum and near it ; here we may observe, \. Actions not censured, while Jesus 1. Teaches with authority . . . . 31, 32 2. Casts out a devil . ... 33-37 3. Heals many sick . ... 3S-41 4. Teaches every where . . . • 42-44 ii. 1- -20 21 22- -38 39, 40 41- 58 Christ 's Ul, iv. 1 IS i:-{8. NOTES ON ST. LUKE. 5. Callj Peter; then James and John . . . Chan, 7, 1-11 6. Cleanses the leper ....... 12-16 2. Actions censured, more and more severally , here occur, 1. The healing tlie paralytic ....,, 17-2G 2. The calling of Levi; eating with publicans and sinners . 27- 32 3. The question concerning fasting . , , , . 33-39 4. The plucking the ears of corn ..... vi, 1-5 5. The withered hand restored ; snares laid . , . 6-11 3. Actions having various effects on various persons, 1. Upon tlie apostles ........ 12-. i6 2. Upon other hearers . ..... 17-40 3. Upon the centurion ... ... vii, 1-10 4. Upon the disciples of John, The occasion : the young man raised .... 11-17 The message and answer ...... 18-2 j The reproof of them that believed not John . . . 24-35 5. Upon Simon and the penitent sinner .... 36-50 6. Upon the woman who ministered to hiaa . . . viii, 1-3 7. Upon the people ...'..... 4—18 Upon his mother and brethren 19-21 H On the sea, and 22-26 Beyond it ' . , . . 27-39 III, On this side again. 1. Jairus (iud the flux of blood .... 2. Tlie apostles sent ........ 3. Herod's doubting ........ 4. The relation of the apostles ...... 5. Thee iriu ^Inessof the people; our Lord's benignity ; fivethou- sMi.d r.-d C- Till' |pii|) r iii'u for his passion, 1 -I I' mill y to Jerusalem, which we may divide into eighteen 40-55 X, 1-6 7-9 10 11-17 18-27 28-50 1. 'I'hc inhospitaMe Samaritans borne with . . . 51-57 2. Jn the way, improper followers repelled, Proper ones pressed forward ..... 58-62 3. Afterward the seventy sent; and received again . . x, 1-24 And the scribe tuuglit to love his neighbour, by the example of the good Samaritan ...... 25-37 4. In Bethany, Mary preferred before Martha . . . 38-42 5. In a certain place the disciples taught to pray . , xi, 1-13 A devil cast out, and the action defended . . . 14-26 The accli'.mation of tlie woman corrected . . . 27,28 Those who desire a sign reproved ..... 29-36 6. In a certain house, the scribes and Pharisees censured . 37-5^ 7. Our Lord's discourse to his disciples .... xii, 1-12 To one that interrupts him . . 13-21 To his disciples again . . 22-40 To Peter 41-53 To the people .... 54-59 8. The necessity of repentance shown ..... xiii, 1-9 A woman healed on the Sabbath , . . . . . 10-21 9. The fewness of them tliat are saved ... . 22-30 10. Herod termed a fox : Jerusalem reproved . . . 31-35 11. In the Pharisee's house, he cures the dropsy on the Sa^bath ; and . xiT, 1-6 Teaches humility ....... . 7-11 Hospitality 12-14 The nature of the great supper 15-24 The necessity of self denial .... 25-35 NOTES ON ST. LDKE. 139 i2. Joy over repenting sinners defended, and . . Chap, xv, I-IO Illustrated by the story of the prodigal son .... 1 1-32 The unjust steward, wise in liis generation .... xvi, 1-lS The Pharisees reproved ; and warned by the story of the . 14-18 rich man and Lazarus ... ... 19-31 Cautions against scandals . . . xvii, 1—4 The faith of the apostles increased . . . 5-10 13 In the confines of Samaria and Galilee he heals ten lepers . 11-19 14. Answers the question concerning the time when the kingdom of God should come . Commecds constant prayer Recommends humility by the story of the Pharisee and publican ...... 15. Blesses little children . Answers the rich young man And Peter, asking what he should have 16. Foretells his passion a third time 17. Near Jericlio, cures a blind m:in . 18. In Jericho, brings salvation to Zaccheus Answers touching the sudden appearance of his kingdom Transactions at Jerusalem, ». The four first days of the great week, 1. His royal entry ...... . 2. The abuse of the temple corrected Its use restored, and .... Vindicated .... I. His discourses in the temple, 1. The parable of the husbandmen . . 2. The answer concerning paying tribute . And the resurrection .... 3. The question concerning the Son of David 4. The disciples admonished 5. The poor widow's offering commended . 4. His prediction of the end of the temple, the city, and the world 5. Judas's agreement with the chief priests .... xxii t>. Thursday, 1. Peter and John prepare the passover . 2. The Lord's Supper : discourse after it 3. The dispute, which of them was greatest 4. Peter, and the other apostles warned 5. On the mount of Olives, 1. Jesus prays; is in an agony; strengthened by an angel; wakes his disciples . . 2. Is betrayed ; unseasonably defended 3. Carried to the high priest's house Denied by Peter Mocked e. Friday, 1. His passion and death : transactions, 1. In the council . 2. With Pilate . 20-37 xviii, 1-8 9-14 15-17 18-27 28-30 31-34 35-42 xix, 1-10 11-28 29-44 45,46 47,48 XX, 1-8 9-19 20-26 27-40 41-44 45-47 xxi, 1-4 5-38 1-6 7-13 14-23 24-30 31-38 39-46 47-53 54 55-62 63-65 3. Witli Herod . 4. With Pilate again 5. In the way 6. At Golgotha, where. The crucifixion itself, and Jesus's prayer His garments parted . . . Scoffs : the inscription on the cross . The penitent thief .... The prodigies, and the death of Jesus The beholders of it . 2. His burial ...... , Friday evening and Saturday . 66-71 zxiii, 1-5 6-12 13-25 26-32 33,34 34 35-39 40-43 44-46 47-49 50-53 54-5e 140 ST. LUKE. e His resurrection made known, 1. To the women Cha{i. xxiv, 1-12 2. To the two going into the country, and to Peter . , 13-35 3. To the other apostles ....... 36—45 /. The instructions given his apostles : his ascension . . . 46-53 5 Thkre was in the days of Herod^ the king of Judea, a certain pritst named Zacharias, of the course of Abia : and his wife tiis 6 of 'he daughters of Aaron, and her name was Elisabeth. And th'jy were both righteous before God, walking in all the command- 7 ments and ordinances of the Lord l)lameless. And they had no child, because Elisabeth was barreii, and they were both advanced 8 in years. And while he executed the priest's office before God 9 in the order of his course, According to the custom of the priest's office, his lot was to burn the incense, going into the temple of 10 the Lord. And the whole multitude of the people were praying 1 1 without, at the time of the incense, And there appeared to him an angel of the Lord, standing on the right side of the altar of incense, 12 And Zacharias seeing him was troubled, and fear fell upon him. 13 But the angel said to him. Fear not, Zacharias; for thy prayer is heard, and thy wife Elisabeth shall bear thee a son, and thou shall 14 call his name John. And thou shalt have joy and exultation, and 15 many shall rejoice at his birth. For he shall be great before the Lord, and shall drink neither wine nor strong drink ; and he shall 5. The course of Abia — The priests were divided into twenty-four courses, of which that of Abia was the eighth, 1 Chron. xxiv, 10. Each course ministered in its turn, for seven days, from Sabbath to Sabbath. And each priest of the course or set in waiting, had his part in the temple service assigned him by lot. 6. Walking in all the moral commandments, and ceremonial ordinances, blame, less — How admirable a character ! May our behaviour be thus unblamable, and our obedience thus sincere and universal ! 10. The people were praying without, at the time of the incense — So the pious Jews constantly did. And this was the foundation of that elegant figure, by which prayer is in Scripture so often compared to incense. Perhaps one reason of ordaining incense might be, to intimate the acceptableness of the prayer thai accompanied it; as well as to remind the worshippers of that sacrifice of a sweet-smelling savour, which was once to be ofl^ered to God for them, and of that incense, which is continually offered with the prayers of the saints, upon the golden altar that is before the throne. Rev. viii, 3, 4. 12. Zacharias was troubled — Although he was accustomed to converse with God, yet we see he was thrown into a great consternation, at the appearance of his angelical messenger, nature not being able to sustain the sight. Is it not then an instance of the goodness as well as of the wisdom of God, that .he ser- vices, which these heavenly spirits render us, are generally invisible ? 13. Thy prayer is heard — Let us observe with pleasure, that the prayers of pious worshippers come up with acceptance before God ; to whom no costlv pel fume is so sweet, as the fragrancy of an upright heart. An answer of peace was here returned, when the case seemed to be most helpless. Let us wait patient'j for the Lord, and leave to his own wisdom the time and manner wherein he will appear for us. Thou shalt call his name John — John signifies the grace or f ivour of Jehovah. A name well suiting the person, who was afterward so highly jn favour with God, and endued with abundance of grace ; and who opened a way to the most glorious dispensation of grace in the Messiah's kingdom. And so Zacharias's former prayers for a child, and the prayer which he, as the repre sentative of the people, was probably offering at this very time, ?ov the appearing of the Messiah, were remarkably answered in the birth of his forerunner. 15. He shall he great before the Lord — God the Father : of the Holy Ghost and the Son of God mention is made immediately after. And shall drink neither wine CHAPTER 1. 14) be filled with the Holy Ghost, even from his mothei's woinb 16 And many of the children of Israel shall he turn to the Lord thei> 17 God. And he shall go before him m the spirit and power ol Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just ; to make ready a people 8 prepared for the Lord. And Zacharias said to the angel Whereby shall I know this ^ For I am an old man, and my wife '. F advanced in years. And the angel answering, said to him, I aru Gabriel, that stand in the presence of God, and am sent to speak 10 to thee, and to show thee these glad tidings. And behold, thou shalt be dumb, and not able to speak, till the day that these things are done, because thou believedst not my words, which shall be 21 fulfilled in their season. And the people were waiting for Zacha- i2 rias, and marvelled that he tarried so long in the temple. And coming out, he could not speak to them ; and they perceived that he had seen a vision in the temple ; for he beckoned to them, and ^3 remained speechless. And when the days of his ministration 24 were accomplished, he went to his own house. And after these days, his wife Elisabeth conceived, and hid herself five mondis 25 saying. Thus hath the Lord done to me, in the days wherein ht looked upon me, to take away my reproach among men. 26 And in the sixth month, the Angel Gabriel was sent from God 27 to a city of Galilee, named Nazareth To a virgin of the house of David, espoused to a man whose name was Joseph, and the vir- nor strong drink — Sliall be exemplary for abstemiousness and self denial ; and so much the more filled with the Holy Ghost. 16. And many of the children of Israel shall he turn — None therefore need be ashamed of ♦' preaching like John the Baptist." To the Lord their God — To Christ. 17. He shall go before him, Christ, in the power and spirit of Elijah — With tlie same integrity, courage, austerity, and fervour, and the same power attending his word : to turn the hearts of the fathers to the children — To reconcile those that are at variance, to put an end to the most bitter quarrels, such as are very frequently those between the nearest relations : and the hearts of the disohtdienl to the loisdom of the just — And the most obstinate sinners to true wisdom, which 'is only found among them that are righteous before God. 18. Zacharias said, Whereby shall I know this ? — In how different a spirit did he blessed virgin say, How shall this be ? Zacharias disbelieved the fact : Mary ■ad no doubt of the thing ; but only inquired concerning the manner of it. 19. / am Gabriel, that stand in the presence of God — Seven angels thus stand before God, Rev. viii, 2 ; who seem the highest of all. There seems to be a remarkable gradation in the words, enhancing the guilt of Zacharias's unbelief. As if he had said, I am Gabriel, a holy angel of God : yea, one of the highest order. Not only so, but am now peculiarly sent from God ; and that with a mes- «age to thee in particular. Nay, and to shoio thee glad tidings, such as ought tc 'y^ received with the greatest joy and readiness. ?0. Thou shalt be dumb — The Greek word signifies deaf, as well as dumb : and ;i seems plain, that he was as unable to hear, as he was to speak; for his friends ware obliged to make signs to him, that he might understand them, ver. 62. 21. The people loere waiting — For him to come and dismiss them (as usual) with the blessing. 24. Hid herself — She retired from company, that she might have the more leisure to rejoice and bless God for his wonderful mercy. 25. He looked upon me to take away my reproach — Barrenness was a great leproach among the Jews. Because fruitfulness was promised to th'j rij^htcous. 26. In the sixth month — After Elisabeth had conceived. 27. Espoused — It was customary among the Jews, for persons that married, 10 142 ST. LUKh. 28 gin's name was Mary. And the angel coinmg in to her, said Hail, thou highly favoured ; the Lord is with thee : blessed arl 29 thou among women. But she seeing him, was troubled at hi? saymg, and reasoned, what manner of salutation this should be. 30 And the angel said to her, Fear not, Mary : for thou hast found 31 favour with God. And behold, thou shalt conceive in thy womb, 39 5»nd bring forth a son, and shalt call his name Jesus. He shall be •great, and shall be called the Son of the Highest ; and the Lore 33 God shall give him the throne of his father David. And he shall reign over the house of Jacob for ever, and of his kingdom there 34 shall be no end. Then said Mary to the angel, How shall this be, 35 seeing I know not a man ? And the angel answering said to her, The Holy Ghost shall come upon thee, and the power of the High- est shall overshadow thee ; therefore also that holy thing which 36 shall be born, shall be called the Son of God. And behold, thy cousin Elisabeth, she hath also conceived a son in her old age . 37 and this is the sixth month with her who was called barren. Foi 38 with God nothing shall be impossible. And Mary said. Behold the handmaid of the Lord : be it unto me according to thy word. And the angel departed from her. 39 And Mary arose in those days, and went with haste into the hill 40 country, into a city of Judah, And entered into the house of Za- 41 charias, and saluted Elisabeth. And when Elisabeth heard the to contract before witnesses some time before. And as Christ was to be born of a pure virgin, so the wisdom of God ordered it to be of one espoused, that to pre- vent reproach he might have a reputed fathei, according to tiie flesh. 28. If ail, thou higJdy favoured ; the Lord is with thee ; blessed art thou among women — Hi happiness therein. 25. Full — Of meat and drink, and worldly goods. That laugh — That are of a light trifling spirit. 26. Wo to you when all men shall speak well of you — But who will believe this ? 27. But I say to you that hear — Hitherto our Lord had spoken only to particu lar sorts of persons: now he begins speaking to all in general. 29. To him that smiteth thee on the cheek — Taketh away thy cloak — These seem to be proverbial expressions, to signify an invasion of the tenderest points of honour and property. Offer the other — Forbid not thy coat — ^That is, rather yield to his repeating the affront or injury, than gratify resentment in righting your self, in any method not becoming Christian love. * Matt. V, 3 + Matt. V, 44. t Matt, v, 39. ^ Matt. », 42. CHAPTER VI. 167 31 * And as ye would that men should do to you, do ye alst to them 32 1 ki wise. For if ye love them that love you, what thank 1 ave yo ? "3 For sinners also lo'^':. nose that love them. And if ye do good to theiii that do good to you, what thank have ye 1 For even sinners 34 do the same. And if ye lend to them of whom ye hope to receive, what thank have ye ? For even sinners lend to sinners, to receive 35 as much again. But love ye your enemies, and do good and lend, hoping for nothing again ; and your reward shall be great, and ye shall be sons of the Highest ; for he is kind to the unthankful J6 and the evil. Be ye therefore merciful, as your Father also is 37 merciful, f Judge not, and ye shall not be judged : condemn not and ye shall not be condemned : forgive, and ye shall be forgiven : 38 G.ve and it shall be given to you ; good measure, pressed down, and shaken together, and running over, shall they give into youi bosom. For with the same measure that ye mete with, it shall 39 be measured to you again. And he spoke a parable to them, I Can the blind lead the blind ? Will they not both fall into the 40 ditch ? § The disciple is not above his master, but every one thai 41 is perfected, shall be as his master. || And why beholdest thou the mote that is in thy brothers eye, but perceivest not the beam that 42 is in thine own eye ? Or how canst thou say to thy brother, Bro- ther, let me pull out the mote that is in thine eye, thou thyself not seeing the beam that is in thine own eye. Thou hypocrite, cast first the beam out of thine own eye, and then shalt thou see clearly 43 to pull out the mote that is in thy brother's eye. For there is no good tree which bringeth forth corrupt fruit, neither a corrupt tree 44 which bringeth forth good fruit. For every tree is known by its own fruit ; for they do not gather figs from thorns, nor from a bram- 45 ble do they gather grapes. A good man, out of the good treasure, of his heart, bringeth forth that? which is good ; and an evil man, oui 30. Give to every one — Friend or enemy, what thou canst spare, and he really wants : and of him that taketh away thy goods — By borrowing, if he be insolvent, ask them not again, 32. It is greatly observable, our Lord has so little regard for one of the highest instances of natural virtue, namely, the returning love for love, that he does not account it even to deserve thanks. For even sinners, saith he, do the same : men who do not regard God at all. Therefore he may do this, who has not taken one step in Christianity. 38. Into your bosom — A..ading to the mantles the Jews wore, into which a large quantity of corn might be received. With the same measure that ye mete with, it shall be measured to you again — Amazing goodness ! So we are permitted even to carve for ourselves ! We ourselves are, as it were, to tell God how much mercy he shaU show us ! And can we be content with less than the very largest measure ? Give then to man, what thou designest to receive of God. 39 He spake a ptrable — Our Lord sometimes used parables when he knew plain ind open declarations would too much inflame the passions of his hearers. It is for this reasoa he uses this parable. Can the blind lead the blind ? — Can the scribes teach this way, which they know not themselves ? Will not they and their scholars per *h together ? Can they make their disciples any better than themselves ? Bni xs for those who will be my disciples, they shall be all taught of God; who wJ. enable them to come to the measure of the stature of the fulness if their Master. Be not ye like their disciples, censuring others, and not amend tng yourselves. « Matt, vii, 12 + Matt vii. 1. X Matt, xv, 14. ^Matt x, 24 , John xr, 20 ll Matt, vii, 3. 11 JS8 ST. LUKE. of the evil treasure of his heart, bringeth forth that which is evil : 46 for out of the abundance of the heart his mouth speaketh. * And why call ye me Lord, Lord, and do not the things which I say ? 47 t Whosoever cometh to me, and heareth my sayings, and doth 48 them, I will show you to whom he is like. He is like a man who built a house, and digged deep, and laid the foundation on a rock : and when a flood arose, the stream broke vehemently upon that house, but could not shake it ; for it was founded on a rock. 19 But he that heareth, and doth not, is like a man that built i house without a foundation upon the earth : against which the stream broke vehemently, and immediately it fell ; and the breach of that house was great. VII. I Now when he had ended all his sayings in the hearing of 2 the people, he entered into Capernaum. And a certain centurion's 3 servant who was dear to him, was sick and ready to die. And hearing of Jesus, he sent to him elders of the Jews, beseeching 4 him to come and heal his servant. And coming to lesus, they be- sought him earnestly, saying, he is worthy for whom thou shouldest 5 do this. For he loveth our nation, and hath himself built us a 6 synagogue. Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying to him, Lord, trouble not thyself; for I am not worthy that thou 7 shouldest enter under my roof. Wherefore neither thought I my- self worthy to come to thee ; but speak in a word, and my servant 8 shall be healed. For I am a man set under authority, having sol- diers under me : and I say to one, Go, and he goeth, and to ano- other. Come, and he cometh, and to my servant, Do this, and h 9 doth it. Jesus hearing these things, marvelled at him, and turn- ing, said to the people that followed him, I say to you, I have 10 not found so great faith in Israel. And they that had been sent, returning to the house, found the servant whole that had been sick. i 1 And he went afterward to a city called Nain, and many of his 12 disciples went with him and a great multitude. And as he drew nigh the gate of the city, behold a dead mafti was carried out, the only son of his mother, and she was a widow ; and a great multi 13 tude of the city was with her. And the Lord seeing her, was* 14 moved with tender compassion for her, and said. Weep not. And 15 coming near, he touched the bier, and the bearers stood still. And he said. Young man, I say to thee, Arise. And the dead man sat 16 up, and began to speak : and he delivered him to his mother. An(* fear seized all, and they glorified God, saying, A great prophet is 17 risen up among us ; and God hath visited his people. And this rumour of him went forth through all Judea, and all the country round about. 18 § And the disciples of John informed him of all these things. 19 And John, calling to him two of his disciples, sent them to Jesus, 46. And why call ye me Lord, Lord — What will fair professions avail, without t life answerable thereto ? VII. 3. Hearing of Jesus — Of his miracles, and of his arrival at Capernaum * Matt, vii 21 t Malt, v ', 24. I Matt viii, 5. <) Matt, xi 2. CHAPTER Vll. 109 2^ saying, Art thou he that is to come, or look we for another ? And the men being come to him, said, John the Baptist hath sent us to thee, saying, Art thou he that is to come, or look we for another ? 2x And in thai hour he cured many of diseases and plagues, and of 22 evil spirits, and to many that were blind he gave sight. And he answering said to them. Go and relate to John the things ye have seen and heard : the blind see ; the lame walk ; the lepers are cleansed ; the deaf hear ; the dead are raised ; to the poor the Gos 13 pel is preached. And happy is he, whosoever shall not be offend- 24 ed at me. And when the messengers of John were departed, he said to the people concerning John, What went ye out into the 25 wilderness to see 1 A reed shaken by the wind ? But what went ye out to see ? A man clothed m soft garments ? Behold, they that are splendidly apparelled, and live delicately, are in kings' pa- 26 laces. But what went ye out to see ? A prophet ? Yea, I say 27 to you, and much more than a prophet. This is he of whom it is written, * Behold, I send my messenger before thy face, who shall 28 prepare thy way before thee. For I say to you. Among those that are born of women, there is not a greater prophet than John the Baptist ; but he that is least in the kingdom of God is greater than 29 he. And all the people that heard him, and the publicans, justified 30 God, being baptized with the baptism of John. But the Pharisees and the scribes made "void the counsel of God toward themselves, 31 being not baptized of him. To whom then shall I liken the men 32 of this generation, and to what are they like ? They are like chil- dren sitting in the market place, and calling one to another, and saying. We have piped to you, and ye have not danced ; we have 33 mourned to you, and ye have not wept. For John the Baptist came neither eating bread, nor drinking wine ; and ye say he hath a 34 devil. The Son of man is come eating and drinking ; and ye say, 22. To the poor the Oospel is preached — Which is the greatest mercy, and the greatest miracle of all. 24. When the messengers were departed — He did not speak the following things in the hearing of John's disciples, lest he should seem to flatter John, or to com- pliment him into an adherence to his former testimony. To avoid all suspicion of this kind, he deferred his commendation of him, till the messengers were gone ; and then delivered it to the people, to prevent all imaginations, as if John were wavering in his judgment, and had sent the two disciples for his own, rather than their satisfaction. 28. There is not a greater prophet than John — A greater teacher. But he that is least in the kingdom of God — The least teacher whom I send forth. 29. And all the people — Our Lord continues his discourse : justified God — Owned his wisdom and mercy in thus calling them to repentance, and preparing them for Him that was to come. 30. But the Pharisees and scribes — The good, learned, honourable men : made laid the counsel, the gracious design, of God toward them — They disappointed all these methods of his love, and would receive no benefit from them. 32. They are like children sitting in the market place — So froward and perverse, that no contrivance can be found to please them. It is plain our Lord means, that they were like the children complained of, not like those that made the complaint. 34. But wisdom is justified by all her children — The children of wisdom are those who are truly wise unto salvation. The wisdom of God in all these dis- pensations, these various methods of calling sinners to repentance, is owned and heartily approved by all these. *Mal.iii. I. loO ST. LUKE. Bnhold a gluttonous man, and a wme bibber, a friend of publicans 'io and sinners. But wisdom is justified by all her children 36 And one of the Pharisees asked him to eat with him. And go- 37 ing into the Pharisee's house, he sat down to t^ble. And behold, a woman in the city, who had been a sinner, when she knew that Jesus sat at table in the Pharisee's house, brought an alabaster 36 box of ointment, And standing at his feet behind him weeping watered his feet with a shower of tears, and wiped them with tht hairs of her head, and kissed his feet, and anointed them with the i9 ointment. But the Pharisee, who had invited him, seeing it, spake withni himself, saying. This man, if he were a prophet, would have known who and what manner of woman this is that toucheth Lim ; 40 for she is a sinner. And Jesus answering said to him, Simon, 1 41 have somewhat to say to thee. And he saith. Master, say on. u certain creditor had two debtors : the one owed five hundred pence, 42 and the other fifty. But they having nothing to pay, he frankly 43 forgave them both. Which therefore will love him most ? Simon answering said, I suppose he to whom he forgave most. He said 44 to him. Thou hast rightly judged. And turning to the woman, he said to Simon, Seest thou this woman ? I entered into thy house, thou gavest me no water for my feet : but she hath watered my 45 feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss : but she, from the time I came in, hath not 46 ceased to kiss my feet. Thou didst not anoint my head with oil : 47 but she hath anointed my feet with ointment. Wherefore I say to thee, those many sins of hers are forgiven ; therefore she loveth 48 much : but he to whom little is forgiven, loveth little. And he saith 49 to her. Thy sins are forgiven thee. And they that sat at table with 50 him said within themselves, Who is this that forgiveth sins also ? And he said to the woman. Thy faith hath saved thee : go in peace. VIII. And afterward he went through every city and village preach- ing and publishing the glad tidings of the kingdom of God : and the 2 twelve were with him. And certain women who had been healed 36. And one of the Pharisees asked him to eat with him — Let the candour with which our Lord accepted this invitation, and his gentleness and prudence at this ensnaring entertainment, teach us to mingle the wisdom of the serpent, with the innocence and sweetness of the dove. Let us neither absolutely refuse all favours, nor resent all neglects, from those whose friendship is at best very doubtful, and tiieir intimacy by no means safe. 37. A woman — Not the same with Mary of Bethany, who anointed him six days before his last passover. 40. And Jesus said, Simon, I have somewhat to say to thee — So tendsr and coux- (sous an address does our Lord use even to a proud, censorious Pharisee ! 43. Which of them will love him most ? — Neither of them will love him at aJl, before he has forgiven them. An insolvent debtor, till he is forgiven, does not love, hut fly his creditor. 44. Tliou gavest me no water — It was customary with the Jews to show re- spect and kindness to their welcome guests, by saluting them with a kiss, by washing their feet, and anointing their heads with oil, or some fine ointment. 47. Those many sins of hers are forgiven ; therefore she loveth much — The fruit of her having hud much forgiven. It should carefully be observed here, that her love is mentioned as the effect and evidence, not the cause of her pardon She knew that much had been forgiven her, and therefore she loved much. 50. Thy faith hath saved thee — Not ensibility for all the human race, but a small number whose sentunents and practices are so much our own, that our love to them is but self love reflected. With an honest openness of mind let us always remem- ber that kindred between man and man, and cultivate that happy instinct whereby, in the original constitution of our nature, God has strongly bound us to each other. 40. Martha was encumbered — The Greek word properly signifies to be drawn different ways at the same time, and admirably expresses the situation of a mind, surrounded (as Martha's then was) with so many objects of care, that it hardly knows which to attend to first. 4L Martha, Martha.' — There is a peculiar spirit and tenderness in the rape- •ition of tlie word : thou art careful, inwardly, and hurried, outwardly. 42. Mary hath chosen the good part — To save her soul. Reader, hast thou ? XL L Lord, teach us to pray, as John also taught his disciples — The Jewish masters used to give their followers some short form of pr;iyer, as a peculiar badge of their relation to them. This it is probable John the Baptist had done. And in this sense it seems to be that the disciples now asked Jesus, to teach them to pray. Accordingly he here repeats that form, which he had before given them In his sermon on the mount, and lilu!wise enlarges on the same head, though still speaking the same things in substance. And this prayer uttered from the heart, ind in its true and full meaning, is indeed the badge of a real Christian : for ie lot he such whose first and most ardent desire is the glory of God, and the hap. piness of man by tlie coming of his kingdom? Who asks for no more of thia world than his daily bread, longing meantime for the bread that came down from heaven ? And whose only desires for himself are forgiveness of sins, (as he heartily forgives others,) and sanctification. 2. When ye pray, say — And what he said to them is undoubtedly said to ue ilso. We are therefore here directed, not only to imitate this in all our prayers, but to use this very form of prayer. ♦ Matt. VI. 9 70 ST. LUKE. 'i Our Father who art in heaven, hallowed be thy name. li*hy kingdom come : thy will be done as in heaven, so on earth. — 4 Give us (fey by day our daily bread. And forgive us our sins ; foi we also forgive every one that is indebted to us. And lead us nol 5 into temptation, but deliver us from evil. And he saith to them, Which of you shall have a friend, and shall go to him at midr ght 6 and say to him, Friend, lend me three loaves : For a friend of mine on his journey is come to me, and I have nothing to set before 7 him : And he from within shall answer. Trouble me not : the ioo' 8 is now shut, and my children are with me in bed : I cannot rise and give thee ? I tell you, though he will not rise and give him because he is his friend, yet because of his importunity, he will 9 rise and give him as many as he needeth. * And I say to you, Ask and it shall be given you, seek and ye shall find, knock and 10 it sliall be opened to you. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be 1 1 opened. If a son shall ask bread of any of you that is a father, 12 will he give him a stone ? Or if he ask a fish, will he for a fish give him a serpent 1 Or if he shall ask an egg, will he give him a 13 scorpion? If ye then being evil know how to give good gifts to your children, how much more will i/our heavenly Father give the Holy Spirit to them that ask him ? 14 t And he was casting out a devil, and it was dumb: and when the devil was gone out, the dumb spake, and the multitude wonder- 15 ed. I But some of them said. He casteth out devils by Beelzebub 16 the prince of the devils : ^ And others tempting him, sought of him 17 a sign from heaven. But he knowing their thoughts, said to them, Every kingdom divided against itself is brought to desolation, and 18 a house divided against a house falleth. If Satan then be divided against himself, how shall his kingdom stand ? Because ye say 19 that I cast out devils by Beelzebub. And if I cast out devils by Beelzebub, by whom do your sons cast them out ? Therefore they 20 shall be your judges. But if I cast out devils by the finger of 4. Forgive us ; for we forgive them — Not once, but continually. This does not denote the meritorious cause of our pardon ; but the removal of that hinder. ince which otherwise would render it impossible. 5. At midnight — The most unseasonable time : but no time is unseasonable with God, either for hearing or answering prayer. 13. How much more shall your heavenly Father — How beautiful is the grada. tion ! A friend : a father : God ! Give the Holy Spirit — The best of gifts, and that which includes every good gift. 14. It was dumb — That is, it made the man so. 15. But some said. He casteth out devils by Beelzebub — These he answers, ver. 17. Others, to try whether it were so or no, sought a sign from heaven. These he raproves in the 29th and following verses. Beelzebub signifies the lord of flits a title which the heathens gave to Jupiter, whom they accounted the chief of their gods, and yet supposed him to be employed in driving away flies from their temple and sacrifices. The Philistines worshipped a deity under this name, as the god of Ekron : from hence tlie Jews took the name, and applied it to the chief of the devils. 17. A house — That is, a family. 20. If I cast out devils by the finger of God — That is, by a power .Tianifestlj Divine. Perhaos the expression intimates farther, that it was done without any * Matt ..i 7 * Matl xu. 22 t Mark in. 22 Q Matt xn. 38 CHAPTER XI. 17 21 God, then the kingdom of God is come upon you. While the 22 strong one armed guardeth his palace, his goods are in peace, Bui when he that is stronger than him cometh upon him and over- cometh him, he taketh from him his complete armour wherein he 23 trusted and divideth his spoils. He that is not with me is against 2 1 me, and he l[iat gathereth not with me scattereth. When the un- clean spirit is gone out of a man, he walketh through dry places, seeking rest ; and finding none, he saith, I will return to my house 25 whence I came out. And coming he findeth it swept and garnished. 26 Then goeth he and taketh to him seven other spirits more wicked than himself; and entering in they dwell there ; and the last state of that man becometh worse than the first. 27 As he spake these things, a certain woman lifting up her voice out of the multitude said to him. Blessed is the womb that bare 28 thee, and the paps which thou hast sucked ! But he said, Yea, rather blessed are they that hear the word of God and keep it. 29 And the multitudes being gathered thick together, he said, This is an evil generation : it seeketh a sign ; but no sign shall be given 30 it, save the sign of Jonah. For as Jonah was a sign to the Ninevites, 31 so shall also the Son of man be to this generation. The queen of the south shaK rise up in the judgment with the men of this gene- ration and condemn them ; for she came from the utmost parts of the earth to hear the wisdom of Solomon ; and behold, a greater 32 than Solomon is here. The Ninevites shall rise up in judgment with this generation and condemn it ; for they repented at the preaching of Jonah ; and behold, a greater than Jonah is here. 33 * No man having lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they who come labour : then the kingdom of God is come upon you — Unawares, unexpected : so the Greek word implies, 21. The strong one armed — The devil, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells. 26 The last state of that 7nan becometh worse than the first — Whoever reads the sad account Josephus gives of the temple and conduct of the Jews, after the ascension of Christ and before their final destruction by the Romans, must ac. knowledge that no emblem could have been more proper to describe them. Their characters were the vilest that can be conceived, and they pressed on to their own ruin, as if they had been possessed by legions of devils, and wrought up to the last degree of madness. But this also is fulfilled in all who totally and finally apostatize from true faith. 27. Blessed is the womb that bare thee, and the paps which thou hast sucked .' — How natural was the thought for a woman ! And how gently does our Lord re- prove her ! 28. Yea, rather blessed are they that hear the word of God and keep it — For if even she that bare him had not done this, she would have forfeited all her iless^ edness. 29. It seeketh — The original word implies seeking more, or over and above ■what one has already. 32. Theij repented at the preaching of Jonah — But it was only for a season. Afterward they relapsed into wickedness, till (after about forty years) they were destroyed. It is remarkable, that in this also the comparison held. God re- prieved the Jews for about forty years ; but they still advanced in wickedness, till having filled up their measure, they were destroyed with an utter destruction 33. The meanii^ is, God gives you this Gospel light, that you may repenu ♦ Matt V, 15 ; Mark iv. 21 ; Chap viii, 16. 172 ST. LUKE. 34 in may sie the light. * The eye is me lamp of the body ; there fore when thine eye is single, thy whole body is full of light, bu* 35 when thine eye is ev'l, thy body also is full of darkness. Take 36 heed therefore, lest the light that is in thee be darkness. If then thy whole body he full of light, not having any part dark, the whole shall be as full of light, as when a lamp enlighteneth ±iee with ilfl bright shining 37 And as he spake, a certain Pharisee asked him to dine with 38 h!ni And he went in and sat down to table. Bui the Pharisee seeing it, marvelled that he had not first washed himself before 39 dinner. And the Lord said to him, f Now ye Pharisees cleanse the outside of the cup and dish : but your inward part is full of 40 rapine and wickedness. Ye unthinking men, did not he that made 41 the outside make the inside also ? But give what is in them in 42 alms, and behold all things are clean to you. But wo to you, Pha- risees ; for ye tithe mint and rue and all herbs, and pass by justice and the love of God : these ought ye to have done, and not to leave 43 the other undone. Wo to you, Pharisees ; for ye love the upper- 44 most seats in the synagogues, and salutations in the markets. Wo to you ; for ye are as graves which appear not, and men that walk 45 over them are not aware. And one of the lawyers answering said 46 to him. Master, thus saying thou reproachest us also. And he said, Wo to you lawyers also ; for ye load men with burthens grievous to be borne, and ye yourselves touch not the burthens with one of your 47 fingers. Wo to you ; for ye build the sepulchres of the prophets, 48 and your fathers killed them. Truly ye bare witness that ye ap- prove the deeds of your fathers ; for whom they killed, ye build Let your eye be singly fixed on him, aim only at pleasing God ; and while you do this, your whole soul will be full of wisdom, holiness, and happiness. 34. But when thine eye is evil — When thou aimest at any thing else, thou wilt be full of folly, sin, and misery. On the contrary, 36. If thy whole body be full of light — If thou art filled with holy wisdom, hav. mg no part dark, giving way to no sin or folly, then that heavenly principle will, like the clear flame of a lamp in a room that was dark before, shed its light into all thy powers and faculties. 39. Now ye Pharisees — Probably many of them were present at the Pharisee's house. 41. Give what is in them — The vessels which ye clean, in alms, and all things are clean to you. As if he had said, By acts directly contrary to rapine and wickedness, show that your hearts are cleansed, and these outward washings are needless. 42. Wo to you — That is, miserable are you. In the same manner is the phrase to be understood throughout the chapter. 44. For ye are as graves which appear not — Probably in speaking this our Lord fixed his eyes on the scribes. As graves which appear not, being overgrown with grass, so that men are not aware, till tliey stumble upon them, and either hurt themselves, or at least are defiled by touching them. On another occasion 2\Tist compared thim to wiiited sepulchres, fair without, but foul withiii Mat- thew xxiii, 27. 45. One of the lawyers — That is scribes ; expounders of the law. 48. Whom they killed, ye build their sepulchres — Just like them pretending great reverence for the ancient prophets, while ye destroy tliose whom God sends to yourselves. Ye therefore bear witness by this deep hypocrisy that ye are of the very samo spifit with them. ♦ Matt, vi, 22 t Matt, xxiii. 25. CHAPTER XII. 1T3 49 their sepulchres. * Therefore also the wisdom of God hath said, I will send them prophets and apostles, and some of them they will 50 kill, and persecute the rest. So that the blood of all the prophets shed from the foundation of the world, shall be required of this 51 generation. From the blood of Abel to the blood of Zachariah, who was destroyed between the temple and the altar ; verily I say 52 to you, it shall be required of this generation. Wo to you, lawyers ; for ye have taken away the key of knowledge : ye have not entered in yourselves ; and them that were entering in, ye have hindered. 63 And as he said these things to them, the scribes and the Pharisees began fiercely to fasten upon him, and to urge him to speak of 54 many things, Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him. XII. t In the meantime an innumerable multitude being gathered together, so that they trod one upon another, he said to his disci- 2 pies first, Beware of the leaven of the Pharisees, which is hypo- crisy. For there is nothing covered that shall not be uncovered, 3 neither hid, that shall not be made known : % So that whatsoever ye have spokeu in darkness shall be heard in the light, and what ye have whispered in closets shall be proclaimed on the house- 4 tops. But I say to you, my friends. Fear not them that kill the 5 body, and after that can do no more : But I will show you whom ye shall fear : fear him, who after he hath killed, hath power to 6 cast into hell : yea, I say to you, fear him. Are not five sparrows sold for two farthings ? Yet not one of them is forgotten before 7 God. But ^ even the hairs of your head are all numbered. Fear 8 not therefore : ye are of more value than many sparrows. || And I say to you. Whosoever shall confess me before men, him shall 9 the Son of man also confess before the angels of God. But he that denieth me before men, shall be denied before the angels of 10 God. ** And whosoever shall speak against the Son of man, it 49. The wisdom of God, agreeably to this, hath said — In many places of Scrip, ture, tliough not in these very words, / ivill send them prophets — Chiefly under the Old Testament : and apostles — Under the New. 50. The blood of all shall be required of this generation — That is, shall be visi- bly and terribly punished upon it. 51. And so it was within forty years, in a most astonishinff manner, by the dreadful destruction of the temple, the city, and the whole nation. Between the temple and the altar — In tlie court of the temple. 52. Ye have taken away the key of knowledge — Ye have obscured and destroyed the knowledge of the Messiah, which is the key of both tlie present and the future kingdom of heaven ; the kingdom of grace and glory. Ye have not entered in — Into tlie present kingdom of heaven. XII. 1. He said to his discip'es first — But afterward (ver. 54) to all the people 4. But I say to you, Fear not — Let not the fear of man make you act the hypo elite, or conceal any thing which I have commissioned you to publish. 5. Fear him who hath power to cast into hell — Even to his peculiar friends, Christ gives this direction. Therefore the fearing of God as having power to cast into liell, is to be pressed even on true believers. 6. Are not five sparrows — But trust as well as fear him. 8. And I say to you — If you avoid all hypocrisy, and openly avow my Gospel : The Son of man shall confess you — before the angels — At the last day. 10 And whosoever — As if he had said, Yet the denying mo in some degree, may, ♦Alatt xivi, 34. tMatt. xn, 6. t Matt, x, 27 (^ Miitt. x, 30. || Mark viii, 38 ; Chap. I.X. 26. »* Matt. xii. ;!1 174 ST. LUKK shall be forgiven him : but to him who blasphemeth against the 1 1 Holy Ghost, it shall not be forgiven. * But when they bring you to the synagogues and to magistrates and powers, take no thought 12 how or what ye shall answer, or what ye shall sav. For the Holy Ghost shall teach you in that hour what ye ought to say. 13 And one of the multitude said to him, Master, speak to 1113 14 brother, that he divide the inheritance with me. But he said to 15 him, Man, who made me a judge or a divider over you? And ht said to them. Take heed and beware of covetousness : for a man's life consisteth not in the abundance of the things which he pos- 16 sesseth. And he spake a parable to them, saying. The land of a 17 certain rich man brought forth plentifully. And he reasoned in himself, saying. What shall I do ? For I have no room where to 1 8 stow my fruits. And he said. This I will do : I will pull down my barns and build greater ; and there will I stow all my fruits and 1 9 goods. And I will say to my soul. Soul, thou hast much goods laid up for many years : take thine ease ; eat, drink, be merry. 20 But God said to him. Thou fool, this night they require thy soul of 21 thee : and whose shall the things be thai thou hast provided 1 So is he that layeth up treasure for himself, and is not rich toward God 22 t And he said to his disciples, therefore 1 say to you. Take no thought for your life what ye shall eat, neither for the body what 23 ye shall put on. The life is more than meat, and the body than 24 raiment. Consider the ravens ; for they neither sow nor reap ; neither have storehouse nor barn : yet God feedeth them. How 25 much better are ye than the birds ? And which of you by taking vi8e faithful, happy Vet wa see, he might fall from all, and perish for ever Matt n. 19. (76 ST LUKE. servants aiiJ rnaulens, and to eat, and drink, and be drunken 16 The Lord of that servant will come in a day when he expect eth not, and at an hour when he knoweth not, anc will cut him in sunder, and appoint him his portion with the unfaithful 47 And that servant who knew his Lord's will, and prepared not neither did according to his will, shall be beaten with mar) IS stripes. But he that knew not, and did things worthy of stripes., shall be beaten with few. For to whomsoever much is given of him much shall be required ; and to whom they have com- 4y mitted much, of him they will ask the more. I am come to send 50 fire on the earth. And what do I desire ? That it were already kindled ! I have a baptism to be baptized with : and how am I 51 straitened till it be accomplished ! * Suppose ye that I am come to give peace upon earth ? 1 tell you. Nay, but rather division : 52 For from henceforth there shall be five in one house divided, 53 three against two, and two against three. The father shall be divided against the son, and the son against the father ; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law 54 t And he said to the people also, When ye see a cloud rising out of the west, straightway ye say, There cometh a heavy shower, 55 and so it is. And when ye find the south wind blowing, ye say, 56 There will be sultry heat ; and it is so. Ye hypocrites, ye know to discern the face of the earth and of the sky : how do ye not 57 discern this season ? Yea, and why even of your.«!elves judge ye 58 not what is right ? \ When thou art going with thine adversary 46. The Lord icill appoint him his portion — His everlasting portion, urith the Hnfaithful — As fuithful as he was once, God himself being tlie Judge ! 47. And that servant who knew his Lord's will shall be beaten with many stripes — And his having much knowledge will increase, not lessen, his punish, ment. 49. / ain come to send fire — To spread tlie fire of heavenly love over all the earth, 50. But I have a baptism to be baptized with — I must suffer first, before I can set up my kingdom. And how I long to fight my way through all ! 51. Suppose ye that I am come to send peace upon earth — That universal peace will be the immediate effect of my coming? Not so, but quite the contrary. 52. There shall be five in one house, three against two, and two against three — There being an irreconcilable enmity between the Spirit of Christ and the spirit of the world. 53. The father against the son — For those who reject me will be implacable toward their very nearest relations who receive me. At this day also is this scripture fulfilled. Now likewise there is no concord between Christ and Belial. 54. And he said to the people also — In the preceding verses he speaks only to his disciples. From the west — In Judea, the west wind, blowing from the sea usually brought rain : the south wind, blowing from the deserts of Arabia, oc- casioned sultry heat. 56. How do ye not discern this season — Of the Messiah's coming, distinguish. iMe by so many surer signs 67 Whi/ even of yourselves, without any external sign, judge ye not what it right f — Why do ye not discern and acknowledge the intrinsic excellence of my doctrine ? 58. When thou art going — Ab if he had said, And ye have not a moment to * Mark x 34. t MaU. xvi, 2. t Matt v. 85. CHAPTER XIII. 177 to the magistrate, give diligence in the way to be dehvered from him, lest he hale thee to the judge, and the judge deliver 59 thee to the officer, and the officer cast thee into prison. I tell thee, thou shalt in nowise come out thence till thou hast paid the last mite. XIII And there were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices 2 And Jesus answering said to them. Suppose ye that those Galile ans were sinners above all the Galileans, because they suffered 3 such things ? I tell you, Nay ; but except ye repent, ye shall all 4 likewise perish. Or those eighteen on whom the tower in Siloam fell and slew them, suppose ye that they were sinners above all 5 men that dwelt at Jerusalem ? I tell you, Nay ; but except ye 6 repent, ye shall all likewise perish. He spake also this parable A man had a fig tree* planted in his vineyard ; and he came seek- 7 ing fruit thereon, and found none. Then said he to the keeper of the vineyard. Behold, three years I come seeking fruit from this fig tree, and find none ; cut it down : why doth it also cumber the 8 ground ? And he answering said to him. Lord, let it alone this 9 year also, till I shall dig about it and dung it. Perhaps it may bear fruit ; but if not, after that thou shalt cut it down. 10 And he was teaching in one of the synagogues on the Sabbath. 1 1 And behold, there was a woman who had had a spirit of infirmity eighteen years, and was bowed together, and utterly unable to lift 12 up herself. And Jesus seeing her, called her to him, and said 13 to her. Woman, thou art loosed from thy infirmity. And he laid kis hands on her, and immediately she was made straight, and 14 glorified God. And the ruler of the synagogue being much dis- pleased, because Jesus had healed on the Sabbath day, answered lose. For the executioners of God's vengeance are at hand. And when he hath once delivered you over to them, ye are undone for ever. 59. A mite — was about the third part of a farthing sterling. XIII. 1. Th« Galileans, whose blood Pilate had mingled with their sacrifices — Some of the followers of Judas Gaulonites. They absolutely refused to own the Roman authority. Pilate surrounded and slew them, while they were woi'ship- ping in the temple, at a public feast. 3. Ye shall all likewise perish — All ye of Galilee and of Jerusalem shall perish in the very same manner. So the Greek word implies. And so they did. There was a remarkable resemblance between the fate of these Galileans and of the main body of ihe Jewish nation ; the flower of which was slain at Jerusalem by the Roman sword, while they were assembled at one of their great festivals. And many thousands of them perished in the temple itself, and were literally Iviried under its ruins. 6. A man had a fig tree — Either we may understand God the Father by hiiij that had the vineyard, and Christ by him that kept it : or Christ himself is he that hath it, and his ministers they that keep it. 7. Three years — Christ was then in the third year of his ministry. But it may mean only several years ; a certain number being put for an uncertain. Why ioth it also cumber the ground ? — That is, not only bear no fruit itself, but take ip the ground of anotlier tree that woul'd. 11. She was bowed together, and utterly unable to lift up herself — The evil spirit which possessed her afflicted her in this manner. To many doubtless it appeared a natural distemper. Would not a modern physician have termed it • nervous case ? * Psaim Ixxx, 8, &C. 178 ST. LUKE. and said to the multitude, There are six days, in which men ought to work: on these therefore come and be h(!aled, and not on the 15 Sabbath. The Lord answered him and said, rhou hypocrite, doth not each of you loose his ox or his ass from the stall on the Sabbath, 16 and lead him away to watering ? And ought not this woman, being a daughter of Abraham, whom Satan hath bound, fc hese eighteeji I ' years, to be loosed from this bond on the Sabbath i And when ic had said these things, all his adversaries were ashamed : and all the multitude rejoiced for all the glorious things that were done by him. ifi * Then said he, To what is the kingdom of God like, and to 19 what shall I resemble it ? It is like a grain of mustard seed which a man took and cast into his garden ; and it grew and became a great tree, and the birds of the air lodged in the branches of it. 20 t Again he said. Whereto shall I liken the kingdom of God ? It is 21 like leaven, which a woman took and covered up in three measures of meal, till the whole was leavened. 22 And he went through all the cities and villages, teaching and 23 journeying toward Jerusalem. Then said one to him. Lord, are 24 there ^*iw that are saved ? And he said to him, if Strive to enter in through the strait gate ; for many, I say to you, will seek to en- 25 ler in, and shall not be able. When once the master of the house is risen up, and hath shut the door, and ye begin to stand without, and knock at the door, saying, Lord, Lord, open to us : he shall 26 answer and say to you, I know ye not whence ye are. Then shall ye say, We have eaten and drunk in thy presence, and thou 27 hast taught in our streets. § But he shall say, I tell you I know not whence ye are : depart from me, all ye workers of iniquity. 28 II There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the 29 kingdom of God, and yourselves thrust out. And they shall come from the east and the west, and the north and the south, and shall 30 sit down in the kingdom of God. ** But behold there are last who shall be first, and there are first who shall be last. 15. Thou hypocrite — For the real motive of his speaking was envy, not (as he pretended) pure zeal for the glory of God. 16. And ought not this woman? — Ought not any human creature, which is sir far better than an ox or an ass? Much more, this daughter of Abraham — pro bably in a spiritual as well as natural sense, to he loosed ? 21. Covered up — So that, for a time, nothing of it appeared. 24. Strive to enter in — Agonize. Strive as in an agony. So the word signifies Otherwise none shall enter in. Barely seeking will not avail. 25. And even agonizing will not avail, after tiie door is shut. Agonize, there, fore, now by fiith, prayer, holiness, patience. And ye begin to stand without — rill then they had not thought of it ! O how new will that sense of theii misery oe ? How late? How lasting? I know not whence ye are — I know not, that is, 1 approve not of your ways. 29. They shall sit down in the kingdom of God — Both the kingdom of grace and of glory. 30. But there are last — Many of the Gentiles who were latest called, shall be most highly rewarded ; and many of the Jews who were first called, shall have no reward at all. • Matt liii, 31 ; Mark iv, 30. t Matt, xiii, 33 X Matt. >ii. " * ^"^ *" 543. II Matt. viii. ) 1 ** Matt., xix, 30. CHAPTER XIV. 179 bl The same day came certain Pharisees saying to him, Go oiil 32 and depart from hence ; for Herod is minded to kill thee. And he said to them, Go and toll that fox, Behold, I cast out devils, and I perform cures to-day and to-morrow ; and the third day I am 33 perfected. But I must go on to-day and to-morrow, and the day following ; for it cannot be that a prophet perish out of Jerusalem 34 * 0 Jerusalem, Jerusalem, that killest the prophets, and stones them that are sent to thee, how often would 1 have gathered thj children together, as a bird gathertth her brood under her wings; 35 and ye would not ! Behold, your house is left to you desolate : and I oay to you, Ye shall not see me, till the time come when ye shall say. Blessed is he that cometh in the name of the Lord. XIV. And as he went into the house of one of the chief Pharisees on 2 the Sabbath, to eat bread, they were watching him. And behold, 3 there was a certain man before him, who had the dropsy. And Jesus answering spake to the scribes and Pharisees, saying, Is it lawful to heal on the Sabbath day ? But they held their peace. 4 And he took him and healed him, and let hiin go. And answered 5 them, saying. Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the Sabbath day ? 6 And they could not answer him again to these things. 7 And he spake a parable to them that were invited, when he 31. Herod is minded to kill thee — Possibly they gave him the caution out of good will. 32. And he said. Go and tell that fox — With great propriety so called, for his sublilty and cowardice. The meaning of our Lord's answer is, Notwithstandhig all that he can do, I shall for the short time I have left, do the works of him that sent me. When that tnne is fulfilled, I shall be otfered up. Yet not here, but in the bloody city. Behold, I cast out devils — With what majesty does he speak to his enemies ! With what tenderness to his friends ! The third day I am per. fecied — On the third day he left Galilee, and set out for Jerusalem, to die there. But let us carefully distinguish between those things wherein Christ is our pattern, and those wliich were peculiar to his office. His extraordinary office justified him in using that severity of language, when speaking o? wicked princes, and corrupt teachers, to which we have no call ; and by which we should only bring scandal on religion, and ruin on ourselves, while we irritated rather than "onvinced or reformed those whom we so indecently rebuked. 33. // cannot be, that a prophet perish out of Jerusalem — Which claims pre. scription for murdering tlie messengers of God. Such cruelty and malice cannot be found elsewhere. 34. How often would I have gathered thy children together — Three solemn visits he had made to Jerusalem since his baptism for this very purpose. 35. Your house is left to you desolate — Is now irrecoverably consigned to deso- lation and destruction : And verily I say to you, after a very short space, ye shall not see me till the time come, when taught by your calamities, ye shall be ready and disposed to say. Blessed is he that cometh in the name of the Lord. It (.oes .lot imply, that they sliould then see Jesus at all ; but only that they would ear- Qcstly wish for the Messiah, and in their extremity be ready to entertain any who should assume that character. XIV. 2. There was a certain man before him — It does not appear that he was come thither with any insidious design. Probably he came, hoping for a cure , or perhaps was one of the family. 3. And Jesus answering, spake — Answering the thoughts which he saw rising m their hearts. 7 He spake a parable — The ensuing discourse is so termed, because seveial • Matt, xxiii 37. 180 ST. LUKE. 8 marked how they chose the chief seats, saying to them, When tliou art invited by any man to a marriage feast, sit not down in the highest place, lest a more honourable man than thou be invited by 9 him ; And he that invited thee and him come and say to thee, Give this man place. And tlien thou shalt begin with shame to 1 0 take the lowest place. But when thou art invited, go and sit dow n in the lowest place, that when he who invited thee cometh, he may say, Friend, go up higher: then shalt thou have honour in the 1 I presence of them that sit at table with thee. * For every one :hai exalteth himself shall be humbled, and ho that humbleth himself ^Lall be exalted. 12 Then said he also to him that had invited him. When thou makesi a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor thy rich neighbours, lest they also invite thee 13 again, and a recompense be made thee. But when thou makest an entertainment, invite the poor, the disabled, the lame, the blind : 14 And thou shalt be blessed; for they cannot recompense thee ; but thou shalt be recompensed at the resurrection of the just. 5 And one of them that sat at table witli him hearing these things, said to him, Happy is he that shall eat bread in the kingilom of 16 God. Then said he to him, A certain man made a great supper., 17 and invited many. And he sent his servant at supper time to say to them that were invited. Come, for all things are now ready. — 18 And they all with one consent began to make excuse. The first said to him, I have bought a field, and I must needs go and see it : 19 I pray thee have me excused. And another said, 1 have bought five yoke of oxen, and I go to prove them : I pray thee have me 20 excused. And another said, I have married a wife, and therefore 21 I cannot come. So the servant came, and showed his lord these parts are not to be understood literally. The general scope of it is, Not only at a marriage feast, but on every occasion, he that exalteth himself shall be abased, and he that abaseth himself shall be exalted. 12. Call not thy friends — That is, I do not bid thee call thy friends or thy neighbours. Our Lord leaves these offices of humanity and courtesy as they were, and teaches a higher duty. But is it not implied herein, that we should be sparing in entertaining those that need it not, in order to assist those that do need, with all that is saved from those needless entertainments ? Lest a recompense be made — This fear is as much unknown to the world, as even the fear of riches. 14. One of them that sat at table hearing these things — And being touched therewith, said, Happy is he that shall eat bread in the kingdom of God — Alluding to what had just been spoken. It means, he that shall have a part in the resur. •ection of the just. 16. Then said he — Continuing the allusion. A certain man made a great sup- per— As if he had said. All men are not sensible of this happiness. Many might have a part in it, and will not. 18. They all began to make excuse — One of them pleals only his own will, 1 go : another, a pretended necessity, / must needs go : llie third, impossibility, / cannot come: all of them want the holy hatred mentioned ver. 26. All of them perish by things in themselves lawful. / must needs go — The most urgent worldly affairs frequently fall out just at the time when God makes the freest offers of salvation. 21. The servant came and showed his lord these things — So ministers ought U lay before the Lord in prayer the obedience or disobedience of their bearers. * Malt xxni, 12 CHAPTER XV. 181 things. Then the master of the house being angry, said to his servants. Go out quickly into the streets and lanes of the city, and nring in hither the poor, and the disabled, and the lame, and the v2 blind. And the servant said, Sir, it is done as thou hast commanded ; 23 and yet there is room. And the lord said to the servant. Go out into the highways and hedges, and compel them to come in, thai my 24 house may be filled. For I say to you, that none of those men u he were invited shall taste of my supper. 25 And great multitudes went with him. And he turned and saic' 26 to them, * If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and 27 his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple. 28 And which of you intending to build a tower sitteth not down first, and computeth the cost, whether he hath sufficient to finish 29 it ? Lest haply after he hath laid the foundation, and is not able 30 to finish it, all that behold mock him, saying. This man began to 31 build, and was not able to finish. Or what king marching to en- counter another king in war, sitteth not down first, and consulteth whether he be able with ten thousand, to meet him that cometh 32 against him with twenty tliousand ? If not, while the other is yet a great way off, he sendeth an embassage, and desireth conditions 33 of peace. So every one of you, who forsaketh not all that he hath, 34 cannot be my disciple, f Salt is good ; but if the salt have lost its 35 savour, wherewith shall it be seasoned ? It is neither fit for the land nor yet for dung ; they cast it out. He that hath ears to hear, let him hear. XV. Then drew near to him all the publicans and sinners, to hear 2 him. And the Pharisees and scribes murmured, saying. This 3 man receiveth sinners, and eateth with them. And he spake a 23. Compel them to come in — With all the violence of love, and the force of God's word. Such compulsion, and such only, in matters of religion, was used by Christ and his apo.stles. 24. For refers to Go out, ver. 23. 26. If any man come to me, and hate not his father — Comparatively to Christ : yea, so as actually to renounce his field, oxen, wife, all things, and act as if he hated them, when they stand in competition witli liim. 28. And which of you intending to huild a tower — That is, and whoever of you intends to follow me, let him first seriously weigh these things. 31, Another king — Does tliis mean, tlie prince of this world? Certainly he has greater numbers on his side. How numerous are his children and servants! 33. So — Like this man, who,, being afraid to fice his enemy, sends to make peace with him, everyone who forsaketh not all that he hath — 1. By withdrawing lis .'.fFections from all the creatures; 2. By enjoying them only in and for God, only in such a measure and manner as leads to him ; 3. By hating them all, in '.he 3°i'se above mentioned, cannot be my disciple — But will surely desist from building that tower, neither can he persevere in fighting the good fight of faith. 34. Salt — Every Christian, but more eminently every minister. XV. 1. All the publicans — That is, all who were in that place. It seems our Lord w as in some town of Galilee of the Gentiles, from whence he afterward went to Jerusalem, ch. xvii, 11. 3. He spake — Three parables of tlie same import : for the sheep, the piece of 'silver, and the lost son, all declare (in direct contrariety to the Pharisees and •crihes) in what manner God receiveth sinners. ♦ Mart X, 37. t Matt, v, 13; Mark ix, 50, .82 ST. LUKE. 4 parable to them, saying, * Who of you ha ring a hundred sheep, and losing one of them, doth not leave the ninety and nine in the 5 wilderness, and go after that which is lost, till he find it ? And 6 having found it, he layeth it on his shoulders rejoicing. And com- ing home, he calleth together his friends and neighbours, saying to 7 them, Rejoice with me ; for I have found my sheep which was lost. I say to you. Thus joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, who do nol 8 need repentance. Or what woman having ten pieces of silver, if she lose one piece, doth not light a candle and sweep the house, 9 and seek diligently till she find it ? And having found it, she calleth her friends and neighbours together, saying, Rejoice with 10 me, for I have found the piece which I had lost. Thus I say to you, There is joy in the presence of the angels of God over one sinner that repenteth. 11 And he said, A certain man had two sons. And the younger 12 of them said to his father. Father, give me the portion of goods 13 that falleth to me. And he divided to them his substance. And not many days after, the younger son having gathered all toge- ther, took a journey into a far country, and there squandered away 14 his substance, living riotously; And when he had spent all, there arose a mighty famine in that country ; and he began to be in 15 want. And he went and joined himself to a citizen of that country; 16 and he sent him into his fields to feed swine. And he would fain 4. Leave the ninety and nine in the wilderness — Where they used to feed : all uncultivated ground, like our commons, was by the Jews termed wilderness or desert. And go after — In recovering a lost soul, God as it were labours. May we not learn hence, that to let them alone who are in sin, is both unchristian and inhuman I 7. Joy shall be — Solemn and festal joy, in heaven — First, in our blessed Lord himself, and then among the angels and spirits of just men, perhaps informed thereof by God himself, or by the angels who ministered to them. Over one sin- ner— One gross, open, notorious sinner, that repenteth — That is, thoroughly changed in heart and life; more than over ninety and nine just persons — Comp;i. ratively just, outwardly blameless : that need not such a repentance — For they need not, cannot repent of the sins which they never committed. The sum is, as a father peculiarly rejoices when an extravagant child, sup. posed to be utterly lost, comes to a thorough sense of his duty ; or as any other person who has recovered what he had given up for gone, has a more sensible satisfaction in it, than in several other things equally valuable, but not in such danger : so do the angels in heaven peculiarly rejoice in the conversion of the most abandoned sinners. Yea, and God himself so readily forgives and receives them, that he may be represented as having part in the joy. 12. Give me the part of goods that falleth to me — See the root of all sin I A ^osire of disposing of ourselves; of independency on God! 13. He took a journey into afar country — Far from God: God was not in nil his thoughts : And squandered away his substance — All the grace he had rsceived. 14. He began to be in want — All his worldly pleasures failing, he grew con scions of his want of real good. 15. And he joined himself to a citizen of that country — Either the devil or one of his children, the genuine citizens of that country which is far from God He sent him to feed swine — He employed him in the base drudgery of sin. lb. He would fain have filed his belly with the husks — He would fain hav« ■atisfied himself witli worldly comforts. Vain, fruitless endeavour! * Matt, xviii. 12. CHAPTER XV I8b have filled his belly with the husks that the swine ate ; and no 7 man gave to him. And coming to himself he said, How many hired servants of my father have bread enough and to spare, and I am 18 perishing with hunger? I will arise and go to my father, and will say to him, Father, I have sinned against Heaven and before thee : 19 I am no more worthy to be called thy son ; make me as one of thy 20 hired servants. And he arose and came to his father: but wh''e he was yet a great way off, his father saw him, and his bowels M yearned, and he ran, and fell on his neck, and kissed him. And the son said unto him. Father, I have sinned against Heaven and 22 belbre thee, and am no more worthy to be called thy son. But the father said to his servants. Bring forth the best robe and put it on 23 him, and put a ring on his hand, and shoes on his feet. And bring 24 hither the fatted calf, and kill it, and let us eat and be merry. For this my son was dead, and is alive again: he was lost, and is found. '^5 Ahd they began to be merry. Now his eldest son was in the field. And as he came and drew nigh to the house, he heard music and 26 dancing. And calling one of the servants, he asked what these 27 things meant ? And he told him, Thy brother is come, and thy father hath killed the fatted calf, because he hath received him in 28 good health. But he was angry, and would not go in : therefore 29 his father coming out, entreated him. And he answering, said to his father, Lo, so many years do I serve thee, neither transgressed I thy commandment at any time ; yet thou never gavest me a kid, 30 that I might make merry with my friends. But as soon as this thy son was come, who hath devoured thy substance with harlots, 31 thou hast killed for him the fatted calf. And he said to him, 32 Son, thou art always with me, and all that I have is thine. But it 17. And coming to himself — For till then he was beside himself, as all men are, BO long as they are without God in the world. 18. / will arise and go to my father — How accurately are the first steps of true repentance here pointed out ! Against Heaven — Against God. 20. And he arose and came to his father — The moment he had resolved, he ^egan to execute his resolution. While he $ras yet a great way off, his father saw him — Returning, starved, naked. 22. But the father said — Interrupting him before he had finished what he uitended to say. So does God frequently cut an earnest confession short by a dis) lay of his pardoning love. 23. Let us be merry — Both here, and wherever else this word occurs, whether in the Old or New Testament, it implies nothing of levity, but a solid, serious, religious, heartfelt joy : indeed this was the ordinary meaning of the word two hundred years ago, when our translation was made. 25. The elder son seems to represent the Pharisees and scribes, mentioned verse 2. 27. Thy father hath killed the fatted calf — Perhaps he mentions this rather than the robe or ring, as having a nearer connection with the music and dancing. 28. He was angry, and would not go in — How natural to us is this kind of reeentment ! 29. Lo, 80 many years do I serve thee — So he was one of the instan es men lioned ver. 7. How admirably therefore does this parable confirm that assertion I Yet thou never gavest me a hid, that I might make merry with my friends — Per. haps God does not usually give much joy to those who never felt the sorrows of repentance. 31. Thou art ever with me, and all that I have is thine — This suggests a strong reason against murmuring at the indulgpnce shown to the greatest of sinners. As the father's receiving the younger son did not cause him to disinherit the f84 ST. LUKE. was meet to make merry and be glad ; for this thy brothe: was dead, and is alive again ; and was lost, and is found. XVI. And he said also to his disciples, There was a certain rich man who had a steward ; and he was accused to him as wastmg 2 his goods. And calling him, he said to him, Why hear I this of thee ? Give an account of thy stewardship, for thou canst be no 3 longer steward. And the steward said in himself. What shall I do^ For my lord taketh away the stewardship from me. I cannot dig 4 to beg I am ashamed. I know what to do, that wlien I am removed elder; so God's receiving notorious sinners will be no loss to those who have always served him ; neither will he raise these to a state of glory equal to that of those who have always served him, if they have, upon the whole, made a greater progress in inward as well as outward holiness. 32. This thy brother was dead, and is alive — A thousand of these delicate louciies in the inspired writings escape an inattentive reader. In the 30th verse, the elder son had unkindly and indecently said, This thy son. The fatlier in his reply mildly reproves him, and tenderly says, This thy brother — Amazing intimation, that the best of men ought to account the worst sinners their bre thren still; and should especially remember this relation, when they show anj inclination to return. Our Lord in this whole parable shows, not only that the Jews had no cause to murmur at the reception of the Gentiles, (a point which did not at that time so directly fall under consideration,) but that if the Pharisees were indeed as good as they fancied themselves to be, still they had no reason to murmur at the kind treatment of any sincere penitent. Thus does he condemn them, even on their own principles, and so leaves them without excuse. We have in this parable a lively emblem of the condition and behaviour of sin. ners in their natural state. Thus, when enriched by the bounty of the great common Father, do they ungratefully run from him, ver. 12. Sensual pleasures are eagerly pursued, till they have squandered away all the grace of God, ver 13. And while these continue, not a seri)rs, he said to 6 the first, How much owest thou to my lord ? And he said, A hundred measures of oil. He said to him, Take thy bill, and sit 7 down quickly, and write fifty. Then said he to another, And how much owest thou ? He said, A hundred measures of wheat. H* 8 saith. Take thy bill, and write four-score. And the lord com mended the unjust steward, because he had done wisely ; for iht children of this world are wiser in their generation than the chil 6 dren of light. And 1 say to you. Make to yourselves friends of the mammon of unrighteousness, that, when ye fail, they may receive 10 you into the everlasting habitations. He that is faithful in tlie least, is faithful also in much ; and he that is unjust in the least, is unjust 11 also in much. If therefore ye have not been faithful in the un- righteous mammon, who will intrust you with the true riches '< 12 And if ye have not been faithful in that which is another's, who 13 will give you that which is your own ? * No servant can serve two masters; for. either he will hate the one, and love the other, or he will cleave to the one, and despise the other. Ye cannot serve God and mammon. 8. And the lord commended the unjust steward — Namely, in this respect, be- cause he had used timely precaution : so thai though the dishonesty of .such a servant be detestable, yet his foresight, care, and contrivance, about the interests of this life, deserve our imitation, witli regard to the more important affairs of anotlier. The children of this world — Those who seek no other portion than this world : Are wiser — Not absolutely, for they are, one and all, egregious fools; but they are more consistent with tliemselves ; they are truer to their principles ; they more steadily pursue their end ; they are wiser in their generation — That is, in their own way, than the children of light — The children of God, whose light shines on their hearts. 9. And I say to you — Be good stewards even of the lowest talents wherewith God hath intrusted you. Mammon means riches or money It is termed the mammon of unrighteousness, because of the manner wherein it is commonly either procured or employed. Make yourselves friends of this, by doing all possible good, particularly to the cliildren of God : that when ye fail, when your flesh and your heart faileth, when this earthly tabernacle is dissolved, those of them who have gone before may receive, may welcome you into the everlasting habitations. 10. And whether ye have more or less, see that ye be faithful as well as wise stewards. He that is faithfiil in what is meanest of all, worldly substance, is also fiithful in things of a higher nature ; and he that uses these lowest gifts unfaith. fully is likewise unfaithful in spiritual things. 11 Who will intrust you with the true riches? — How should God intrust you with spiritual and eternal, which alone are true riches? 12. If ye have not been faithful in that which was another^s — None of thitse temporal things are yours: you are only stewards of them, not proprietois : God is the proprietor of all ; he lodges them in your hands for a season : but rtill they are his ])roperty. Rich men, understand and consider this. If your iteward uses any part of your estate (so called in the language of men) any farther or any otherwise than you direct, he is a knave: he has neither con- scitnce nor honour. Neither have you eitlier one or the other, if you use any part of that estate, which is in truth God's, not yours, any otherwise than he liirects. That which is your own — Heaven, which when you have it, will be your ow n for ever. 13. And you cannot he faithful to God, if you trim between God and tlie world, if you do not serve him alone. » Matt, vi, 24. 186 ST. LUKE. 14 And the Pharisees, who were covetous, heard all these things, 15 and they derided him. And ne said to them, Ye aie they who justify yourselves before men : but God knoweth your hearts ; and that which is highly esteemed among men, is an abomination IC before God. *The law and the prophets were until John: from that time the kingdom of God is preached, and every man forcetl 17 into it. t Yet it is easier for heaven and earth to pass, than for one 18 tittle of the law to fail. \ Whosoever putteth away his wife and marrieth another, committeth adultery ; and whosoever marrieth her that is put away from her husband, cominitietl. adultery. 19 There was a certain rich man, who was clothed in purple and fine 20 linen, and feasted splendidly every day. And there was a certain beggar, named Lazarus, whc was laid at his gate full of sores ; 21 And desiring to be fed with the crumbs that fell from the rich 22 man's table : yea, the dogs also came and licked his sores. And the beggar died, and was carried by angels into Abraham's bosom : 23 the rich man also died, and was buried : And in hell lifting up his eyes, being in torments, he seeth Abraham afar off and Lazarus in 24 his bosom ; And crying out, he said. Father Abraham, Lave mercy on me, and send Lazarus to dip the tip of his finger in water and 25 cool my tongue ; for I am tormented in this flame. But Abraham 15. And he said to them. Ye are they who justify yourselves before men — The sense of the whole passage is, that pride, wherewith you justify yourselves, feeda covetousness, derides the Gospel, ver. 14, and destroys the law, ver. 18. All which is illustrated by a terrible example. Ye justify yourselves before men — Ye think yourselves righteous, and persuade others to think you so. 16. The law and the prophets were in force until John : f> om that time the Gospel takes place ; and humble upright men receive it witli inexpressible earnestness. 17. Not that the Gospel at all destroys the law. 18. But ye do; particularly in tliis notorious instance. 19. There was a certain rich man — Very probably a Pharisee, and one that jus- tified himself before men ; a very honest, as well as honourable gentleman : though it was not proper to mention his name on this occasion : who nms clothed in pur- ple and fine linen — and doubtless esteemed on tliis account, (perhaps not only by those who sold it, but by most that knew him,) as encouraging trade, and acting according to his quality: And feasted splendidly every day — And consequently was esteemed yet more, for his generosity and hospitality in keeping so good a table. 20. And there was a certain beggar named Lazarus, (according to the Greek pronunciation) or Eleazer. By his name it may be conjectured, he was of no mean family, though it was thus reduced. There was no reason for our Lord to conceal his name, which probably was then well known. Theophylact observes, from the tradition of the Hebrews, that hj lived at Jerusalem. Yea, the dogs also came and licked his sores — It seems this circumstance is recorded to show tliat all his ulcers lay bare, and were not closed or bound up. 22. And the beggar — Worn out with hunger, and pain, and want of all things, died: and was carried by angels (amazing change of the scene!) info Abraham't bosom — So the Jews styled paradise ; the place where the souls of good men re. main from death to the resurrection. The rich man also died, and was buried^— D3ubtless with pomp enough, though we do not read of his lying in state ; that stupid, senseless pageantry, that shocking insult on a poor, putrefying carcoss, was reserved for our enlightened age! 23. He seeth Abraham afar off — And yet knew him at that distance : and shaU not Abraham's children, when they are together in paradise, know each other! 24. Father A braham, have mercy on me — It cannot be denied, but here is ona * Matt. xi. 13 t Matt, v, 18. % Matt v. 31 ; xjx. 7. CHAPTER XVII 187 said, Son, remember that thou in thy lifetime receivedst thy gooti things, and likewise Lazarus evil things : but now he is comforted, 26 and thou art tormented. And beside all this, between us and you there is a great gulf fixed ; so that they who would pass from hence to you, cannot, neither can they pass that would come to us 27 from thence. Then he said, I pray thee, therefore, father, that thou 28 wouldst send him to my father's house : For I have five brethren .; that he may testify to them, lest they also come into this place of 29 torment. Abraham saith to him. They have Moses and the pro- 30 phets ; let them hear them. And he said, Nay, father Abraham ; 31 but if one go to them from the dead, they will repent. And he said to him. If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead. XVII, Then said he to the disciples, * It is impossible but offences 2 Wi . come ; but wo to him through whom they come. It were bet- ter for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. 3 fTake heed to yourselves ; if thy brother sin, rebuke him, and if 4 he repent, forgive him. And if he sin against thee seven times in a day, and seven times in a day return to thee, saying, I repent, 5 thou shalt forgive him. \ And the apostles said to the Lord, In- 6 crease our faith. And the Lord said. If ye had faith as a grain of mustard seed, ye might say to this sycamine tree. Be thou rooted precedent in Scripture of praying to departed saints : but who is it that prays, and with what success? Will any, who considers this, be fond of copying aftei him? 25. But Abraham said. Son — According to the flesh. Is it not worthy of ob. scrvation, that Abraham will not revile even a damned soul ? and shall living men revile one another ? Thou in thy lifetime receivedst thy good things — Thou didst choose and accept of worldly things as thy good, thy happiness. And can any be at a loss to know why he was in torments ? This damnable idolatry, had there been nothing more, was enough to sink him to the nethermost heli. 26. Beside this there is a great gulf fixed — Reader, to which side of it wilt thou go ? 28. Lest they also come into this place — He might justly fear lest their re- proaches should add to his own torment. 31. Neither will they be persuaded — Truly to repent: for this implies an entire change of heart : but a thousand apparitions cannot effect this. God only can, applying his word. XVII. 1. It is impossible but offences will come — And they ever did and do come chiefly by Pharisees, that is, men who trust in themselves that they are righteous, and despise others. 2. Little ones — Weak believers. 3. Take heed to yourselves — That ye neither offend others, nor be offended by 9thers. 4. If he sin against thee seven times in a day, and seven times in a day return, saying, I repent — That is, if he give sufficient proof that he does really repent, ifter having sinned ever so often, receive him just as if he had never sinned agai.ist thee. But this forgiveness is due only to real penitents. In a lowej sense we are to forgive all, penitent or impenitent; (so as to bear them the sin cerest good will, and to do them all the good we can ;) and that not seven times only, but seventy times seven. 5. Lord, increase our faith — That we may thus forgive, and may neither offend nor be offended. 6. And he said. If ye had faith as a grain of mustard seed — If ye had tlie least » Matt, xviii. 6 . Mark ix, 42. tMatt. xviii. 15. t Matt, xvii, 20. 188 ST. LUKE. 7 up, and be thou planted in the sea ; and it should obey you. But which of you having a servant plougriing or feeding cattle, wil say S to him as soon as he cometh from the field, Come and sit dow n to table? And will not rather say to him, Make ready wherewith 1 may sup, and gird thyself and serve me till I have eaten, and after- 9 ward thou shalt eat and drink ? Doth he thank that servant because 1 0 he did the things that were commanded him 1 I think not. So likewise ye, when ye have done all the things that are commanded you, say. We are unprofitable servants ; we have done what wa3 our duty to do. 11 And as he went to Jerusalem, he passed through the midst of 12 Samaria and Galilee. And as he entered into a certam village, 13 there met him ten lepers, who stood afar ofl": And they lifted up 14 their voice and said, Jesus. Master, have mercy on us. And see- ing them, he said to them. Go, show yourselves to the priests. And as they went, they were cleansed. 15 And one of them, when he saw that he was healed, turned back. 16 and with a loud voice glorified God. And fell down on his face 17 at his feet, giving him thanks ; and he was a Samaritan. And .8 Jesus answering said, Were there not ten cleansed? But where are the nine ? There are not found returning to give glory to God, 19 save this stranger. And he said to him. Arise and go, thy faith hath saved thee. 20 And being asked by the Pharisees, When cometh the kingdom of God, he answered them and said, The kingdom of God cometh 21 not with observation. Neither shall they say, Lo here, or lo there ; 22 for behold, the kingdom of God is within you. And he saiu to the disciples, The days will come, when ye shall desire to see one of 23 the days of the Son of man, and shall not see it. * And when they shall say to you. See here ; or see there ; go not, nor follow them. measure of true faith, no instance of duty would be too hard for you. Ye would say to this sycamine tree — This seems to liave been a kind of proverbial ex- pression. 7. But which of you — But is it not meet that you should first obey, and then triumph ? Though still with a deep sense of your utter unprofitableness. 9. Doth he thank that servant — Does he account himself obliged to him? 10. When ye have done all, say, We are unprofilahle servants — For a man can- not profit God. Happy is he who judges himself an unprofitable servant: mise- rable is he whom God pronounces such. But though we are unprofitable to him, our serving him is not unprofitable to us. For he is pleased to give by his grace a value to our good works, which in consequence of his promise entitles us to an eternal reward. 20. The kingdom of God cometh not with observation — With such outward pomp as draws the observation of every one. 21. Neither shall they say, Lo here, or lo there — This shall not be the language of those who are, or shall be sent by me, to declare the coming of my kingdom. For "beheld the kingdom of God is within or among you — Look not for it in distant tim^s Of remote places: it is now in the midst of you : it is come : it is present in the soul of every true believer : it is a spiritual kingdom, an internal princi pie. Wherever it exists, it exists in the heart. 22. Ye shall desire to see one of the days of the Son of man — One day of mercy, or one day wherein you might converse with me, as you do now. 23. They shMl my, See, Christ is hete, or there — Limiting his presence to thi* or that place. * MatU xxiv, 26. CHAPTER XVIIl 189 24 For as the lightning that lighteneth out of the cne part under hea- ven, shineth to the other part under heaven, so shall the Son of 25 man be in his day. But first he must suffer many things, and be 26 rejected by this generation. * And as it was in the days of Noah, 2"^ so shall it be also in the days of the Son of man. ♦ They ate, they drank, they married, they were given in marriage, till the day that Noah entered into the ark, and the flood came and destroyed thena 28 all. Likewise also as it was in the days of Lot : they ate, '.h?y 29 drank, they bought, they sold, they planted, they builded : Btn the day that Lot went out of Sodom, it rained fire and brimstone 30 from lieaven and destroyed them all. Even thus shall it be in the 31 day that the Son of man is revealed In that day, he that shall be on the house top and his goods in the house, let him not go down to take them away : and he that is in the field, let him likewise not 32 return back. Remember Lot's wife, f Whosoever shall seek to 33 save his life, shall lose it, and whosoever shall lose his life, shall 34 preserve it. I tell you, in that night there shall be two men in 35 one bed ; one shall be taken and the other left. Two women shall be grinding together ; one shall be taken and the other left. 36 Two men shall be in the field : one shall be taken and the other 37 left. X And they answering said to him, Where, Lord ? And he said to them, \Vheresoever the body is, there will the eagles be gathered together. XVIIL And he spake a parable to them to this end, that men 2 ought always to pray, and not to faint, Saying, There was in a certain city a judge who feared not God nor reverenced man. 3 And there was a widow in that city, and she came to him, saying, 4 Do me justice on mine adversary. And he would not for a while, but afterward he said in himself. Though I fear not God nor 5 reverence man. Yet because this widow giveth me trouble, I will do her justice, lest by her continual coming she weary me out. 6 And the Lord said. Hear what the unjust judge saith ! And shall 7 not God vindicate his own elect, who cry aloud -to him day and 24. So shall also the Son of man be — So swift, so wide, shall his appearing be : In his day — The last day. 26. The days of the Son of man — Those which immediately follow that which is eminently styled his day. 31. In that day — (Which will be the grand type of the last day) when ye shall see Jerusalem encompassed with armies. 32. Remember Lot's loife — And escape with eJl speed, without ever looking be- hind you. 33. The sense of this and the followinjf verses is, Yet as great as the danger vrill be, do not seek to sa/e your life by violating your conscience : if you do, you « ill surely lose it : whereas if you should lose it for my sake, you shall be paid witl life everlasting. But the most probable way of preserving it now, is to be always ready to give it up : a peculiar Providence shall then watch over jou, and yut a difference between you and other men. XVIII. 1. He spake a parable to thein — This and the following parable warn us against two f ital extremes, with regard to prayer : the former against faintness and weariness, the latter against self confidence. 7. And shall not God — The most just Judge, vindicate his own elect — Preserve the Christians from ah their adversaries, and in particular save them out of the eneral destruction, and avenge them of the Jews? Though he bear long loi'.h * Matt, xxiv, .''•" + Luke ix. 24 ; John xii, 25. t Matt, .xxiv, 28. 13 190 ST LUKE. 8 night, though he bear long with them 1 1 tell you he will vindicate them speedily. Yet when the Son of man cometh, will he find faith upon earth ? 9 And he spake this parable to certain who trusted in themselves 10 that they w^re righteous, and despised others. Two men went up into the temple to pray, the one a Pharisee and the other a 1 1 publican. The Pharisee stood by himself and prayed thus, God, I thank thee, that I am not as other men are, rapacious, uiijnet 1 2 adulterers, or even as this publican. I fast twice in the week : 1 1 3 give tithes of all that I possess. And the publican standing afar off, would not so much as lift up his eyes to heaven, but smote 14 upon his breast, saying, God be merciful to me a sinner. I tell you this man went down to his house justified rather than the other ; for every one that exalteth himself shall be humbled, and he that humbleth himself shall be exalted. 15 * And they brought to him also infants, that he might touch 16 them ; but the disciples seeing it, rebuked them. But Jesus call ing them to him, said. Suffer little children to come to me and for- 17 bid them not : for of such is the kingdom of God. Verily I sav to you, Whosoever shall not receive the kingdom of God as a little child, shall in nowise enter therein. 18 t And a certain ruler asked him, saying, Good Master, what 19 shall I do to inherit eternal life ? But Jesus said to him. Why callest thou me good ^ There is none good save one, that is, God. 20 Thou knowest the commandments, | Do not commit adultery. 21 Do not murder. Do not steal Do not bear false witness. Ho- nour thy father and thy mother. And he said, All these have I 22 kept from my childhood. Jesus hearing these things said to him, Yet lackest thou one thing : sell all that thou hast, and distribute to the poor, and thou shalt have treasure in heaven ; and come, them — Though he does not immediately put an end, either to the wrongs of the wicked, or the sufferings of good men. 8. Yet when the Son of man cometh, will he find faith upon earth — Yet not- withstanding all the instances both of his long suffering and of his justice, whenever he shall remarkably appear, against their enemies in this age or in after ages, how few true believers will be found upon earth ! 9. He spake this parable — Not to hypocrites ; the Pharisee here mentioned was no hypocrite, no more than an outward adulterer : but he sincerely trusted in himself that he was righteous, and accordingly told God so, in the prayer which none but God heard. 12. / fast twice in the week — So did all the strict Pharisees : every Monday and Thursday. I give tithes of all that I possess — Many of them gave one f\ill tenth of their income in tithes, and another tenth in alms, the sum of this ^)lea Is, I do no harm : I use all the means of grace : I do all the good I crn. 13. The publican standing afar off — From the holy of holies, would not so much as lift up his eyes to heaven — Touched with shame, which is more ingenuous than fear. 14. This man went down — From the hill on which the temple stood, justified rather than the other — That is, and not the other. 16. Calling them — Those that brought the children . of such is the kingdom of God — Such are subjects of the Messiah's kingdom. And such as these it pro perly belongs to. 22. Yet laclmtit thou one thing — Namely, to love God more than mammon. Our Saviour knew his heart, and presently put him upon a trial which laia it open "^ Matt. xix. 13: Marl' r. l:i * \tntt xix, 16; Mark x. 17 t Exod. xx, l", &c CHAPTER XIX. 191 23 follow me And when he heard this, lie was very sorrowful ; for 24 he was very rich. And Jesus seeing that he was very sorrowful, said, How hardly shall they that have riches enter into the king- 25 dom of God ? It is easier for a camel to go through a needle's eye, 26 than for a rich man to enter into the kingdom of God. And they 27 that heard it said, Who then can be saved ? And he said, The 28 things impossible with men, are possible with God. Then Peter 29 said, Lo, we have left all and followed thee. And he said to them, Verily I say unto you. There is no man that hath left house, oi parents, or brethren, or wife, or children, for the kingdom of God's 30 sake, Who shall not receive manifold more in the present time, and in the world to come life everlasting. 31 * Then he took to him the twelve, and said to them, Behold, we go up to Jerusalem, and all things that are written by the pro- 32 phet3 vail be accomplished on the Son of man. For he will be delivered to the Gentiles, and will be mocked, and spitefully 33 entreated, and spitted on : And they will scourge him, and put him 34 to death : and the third day he wdl rise again. And they under- stood none of these things ; and 'his saying was hid from them, neither knew they the things which were spoken. 35 t And while he was yet nigh to Jericho, a certain blind man sai 36 by the way side begging. And hearing the multitude pass by, he 37 asked what it meant ? And ih^^y told him, Jesus of Nazareth pass- 38 eth by. And he cried aloud, saying, Jesus, thou Son of David. 39 have mercy on me. And they that went before charged him to hold his peace ; but he cried so much the more. Thou Son of David, 40 have mercy on me. And Jesus standing still, commanded him to 41 be brought to him : and when he was come near, he asked him, Say- 42 ing, What wilt thou that I should do for thee ? He said. Lord, that I may receive my sight. And Jesus said to him. Receive thy 43 sight, thy faith hath saved thee. And immediately he received his sight, and followed him, glorifying God : and all the people seeing it, gave praise to God. XIX. And he entered and passed through Jericho. And behold a 2 man named Zaccheus, who was the chief of the publicans, and he 3 was rich. And he sought to see Jesus who he was, and could not 4 for the crowd, because he was little of stature. And running be- to the ruler himself. And to cure his love of the world, which could not in him be cured otherwise, Christ commanded him to sell all that he had. But he does not command us to do this; but to use all to the glory of God. 34. They understood none of these things — The literal meaning they could not but understand. But as they could not reconcile this to tlieir preconceived opinion of the Messiah, they were utterly at a loss in what parabolical or figura- tive sense to take what he said concerning his sufferings ; having their thoughtij itill taken up with the temporal kingdom. XIX. 1 He passed through Jericho — So that Zaccheus nmst have lived near the end of the town : the tree was in the town itself! And he was rich — Tiiese words seem to refer to the discourse in the last chapter, ver. 24—27, particularly •o ver. 27. Zaccheus is a proof, that it is pos.sible by the power of God for even I rich man to enter into the kingdom of heaven. 2. I'he chief of the publicans — What we would term, commissioner of the Oua toms. A very honourable as well as profitable place. * Matt. XX. 17; Mark x. 32. t Matt, xx, 29; Mark x, 46 192 ST. LUKE. fore, he climbed up into a sycamore tree to see him ; for he was to 5 pass by that way. And Jesus, when he came to the piace, lookiiig up saw him, and said to him, Zaccheus, make haste and come G down ; for to-day I must abide at thy house. And he made haste 7 and came down, and received him joyfully. And seeing it, they all murmured, saying. He is gone in to be a guest with a sinner 8 And Zaccheus stood and said to the Lord, Behold, Lord the half of my goods I give to the poor, and if I have wronged any man oi 9 any thing, I restore him four-fold. And Jesus said to him, To-daj is salvation come to this house ; forasmuch as he also is a son of iO Abraham. * For the Son of man is come to seek and to save t.bat which was lost. 1 1 And as they were hearing these things, he added and spake a parable, because he was nigh Jerusalem, and because they thought 12 the kingdom of God would immediately appear. He said there- fore, t A. certain nobleman went into a far country, to receive for 13 himself a kingdom, and to return. And having called ten of his servants, he gave them ten pounds, and said unto them. Trade till 14 I come. But his citizens hated him, and sent an embassy after 15 him, saying, We will not have this man to reign over us. And when he was returned, having received the kingdom, he command ed those servants to be called to him, to whom he had given the 16 money, to know what each had gained by trading. Then came 17 the first, saying. Lord, thy pound hath gained ten pounds. And he said to him, Well done, good servant ; because thou hast been 18 faithful in a very little, be thou governor over ten cities. And the 19 second came, saying. Lord, thy pound hath gained five pounds. And 20 he said to him likewise. Be thou also over five cities. And another came, saying. Lord, behold thy pound, which I have kept laid up 21 in a napkin. For I feared thee, because thou art an austere man : thou takest up what thou layedst not down, and reapest what thou 4. And running before — With great earnestness. He climbed up — Notwith standing his quality : desire conquering honour and shame. 5. Jesus said, Zaccheus, make haste and come down — What a strange mixture of passions must Zaccheus have now felt, hearing one speak, as knowing both his name and his heart I 7. They all murmured — All who were near : though most of them rather out of surprise than indignation. 8. And Zaccheus stood — Showing by his posture, his deliberate purpose and ready mind, and said. Behold, Lord, I give — I determine to do it immediately. 9. He also is a son of Abraham — A Jew born, and as such has a right to the first offer of salvation. 11. They thought the kingdom of God — A glorious temporal kingdom, would '.mmediately appear. 12. He went into a far country to receive a kingdom — Christ went to heaven^ 10 receive his sovereign power as man, even all authority in heaven and earth. 13. Trade till I come — To visit the nation, to destroy Jerusalem, to judge the rorld : or, in a more particular sense, to require thy soul of thee. 14. But his citizens — Such were those of Jerusalem, hated him, and sent an embassy after him — The word seems to imply, their sending ambassadors to a iperior court, to enter their protest against his being admitted to the regal power. In such a solemn manner did the Jews protest, as it were, before God, that Christ should not reign over them . this man — So they call him in contempt 15. When he was returned — In his glory. * Ma:t. xviii, 11. t Matt, xiv, 14 ; Mark xiii, 34: CHAPTER XIX. 193 22 didst not sow. And he saitli to him, Out of ihy own mouth will 1 judge thee, thou wicked servant. Thou knowest that I am an austere man, taking up what I laid not down, and reaping what 1 23 did not sow. Wherefore then gavest thou not my money into the bank, and at my coming I should have received it with interest ? 24 And he said to them that stood by, Take tlie pound from him, and 25 give it to him that hath ten pounds. (And they said to him. Lord, W he hath ten pounds !) * For I say unto you. To every one that hath shall be given : but from him that hath not, even what he hath 27 shall be taken avvay from him. Moreover, those my enemies, who would not that I should reign over them, bring hither and slay be- 28 fore me. And having said these things, he went before going up to Jerusalem 29 t And as he drew nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, saying, 30 Go ye into the village over against you, in which entering, ye shall fiud a colt tied, whereon never man yet sat, loose him and bnng 31 him hither. And if any man ask you. Why do ye loose him, thus 32 shall ye say to him. The Lord hath need of him. And they that 33 were sent went, and found even as he had said to theni. And as they were loosing the colt, the owners thereof said to them. Why 34 loose ye the colt ? And they said. The Lord hath need of him. And 35 they brought him to Jesus, and they cast their garments on the 36 colt, and set Jesus thereon. And as he went, they spread their 37 clothes in the way. And when he was now come nigh, at the de- scent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice, for all the mighty 38 works that they had seen, Saying, Blessed be the king that com- eth in the name of the Lord : peace be in heaven, and glory in the 39 highest. And some of the Pharisees from among the multitude 40 said to him. Master, rebuke thy disciples. And he answering said to them, I tell you, that if these should hold their peace, the stones 41 would immediately cry out And as he drew near, he beheld the 42 city, and wept over it, Saying, O that thou hadst known, even thou, 43 at least in this thy day, the things that are for thy jieace ! But now they are hid from thine eyes For the days shall come upon 23. With interest — Which does not appear to be contrary to any law of God or man. But tiiis is no plea for usury, that is, the taking such interest as implies any degree of oppression or extortion. 25. They said — With admiration, not envy. 27. He went before — The foremost of the company, showing his readiness to Buffer. 29. He drew nigh to the place where the borders of Bethphage and Bethany met, which was at the foot of the mount of Olives. 37. The whole multitude began to praise God — Speaking at once, as it seems, tom a Divine impulse, words which most of them did not understand. 38. Peace in heaven — God being reconciled to man. 39. Rebuke thy disciples — Paying thee this immoderate honour. 40 If these should hold their peace, the stones, which lie before you, would cry out — That is, God would raise up some still more unlilcely instruments to declare his praise. For the power of God will not return empty. 42. O that thou hadst known, at least in this thy day — After thou hast neglected ao many. Thy day — The day wherein God still offers thee hie blessings ' 'Uatt XXV, 29: Liikeviii, 18. i Matt, jtxi, 1 ; Mark xi. 1 i94 ST. LUKE thee, that thine enemies shall cast a trench about thee and com- t4 pass thee round, and straiten thee on every side. And shall cast thee to the ground, and thy children that are in thee ; and they shall not leave in thee one stone upon another : because thou knew- est not the time of thy visitation. 45 * And going into the temple, he drove out them that sold, and 46 them that bought therein. Saying to them. It is written, f My housi is the house of prayer, but ye have made it a den of thieves, 47 And he was daily teaching in the temple. But the chief priests and the scribes, and the chief of the people, sought to destroy him, AS And found not what they might do ; for all the people hung upon him to hear him. XX. X And on one of those days, as he taught the people in the temple aud preached the Gospel, the chief priests and the scribes •^ came upon him, with the elders. And spake to him, saying. Tell us. By what authority dost thou these things, and who is he that 3 gave thee this authority ? And he answering, said, I will also ask you one thing, and tell me, Was the baptism of John from hea- 4 ven, or of men? And they reasoned among themselves, saying. 5 If we say from heaven, he will say. Why then did ye not believe 6 him ? But if we say of men, all the people will stone us ; for they 7 are persuaded that John was a prophet. And they answered. 8 They could not tell whence. Jesus said to them. Neither tell 1 you by what authority 1 do these things. 9 § Then he spake this parable to the people : A certain man planted a vineyard, and let it out to husbandmen and went into a 1 0 far country for a long time. And at the season he sent a servan» to the husbandmen, that they might give him of the fruit of the 1 1 vineyard ; but the husbandmen beat and sent him away empty. And again he sent another servant : and they beat him also, and treated 12 him shamefully, and sent him away empty. And again he sent 13 a third, and they wounded him also, and cast him out. Then said the lord of the vineyard, What shall I do ? I will send my ] 4 beloved son ; perhaps seeing him they will reverence him. But the husbandmen seeing him, reasoned among themselves, saying. This is the heir: come, let us kill him, that the inheritance may 15 be ours. So they cast him out of the vineyard and killed him. 16 What therefore will the lord of the vineyard do to them? He will come and destroy these husbandmen, and give the vineyard to 43. Thine enemies shall cast a trench about thee, and compass thee around — A.11 this was exactly performed by Titus, the Roman general. 44. And thy children within thee — All the Jews were at that tmie gathered together, it being the time of the passover. They shall not leave in thee one stent ir'on another — Only three towers were left standing for a time, to show the for. iiH'.r strerigih and magnificence of the place. But these likewise were afterward levelled -vith ihe ground, XX. 9 A long time — It was a long time from the entrance of the Israelites mlo Canaan to the birth of Christ. Ifi. He will destroy these husbandmen — Probably he pointed to the scribes, chief priests, and elders : who allowed, he mill miserably destroy those wicked wen, Matt, xxi, 41 ; but could not bear that this should be applied to themselvos. » Matt, xxi, 12 ; Mark xi, U. t Isa. Ivi, 7. t Matt, xxi, 23 ; Mark xi 27. () Matt, xxi, 33 ; Mark xii, 1. CHAPTER XX. 19fl 17 others. And hearing it they said, God forbid. And he looked ot them and said, What is this then that is written, * The stone which the builders rejected, this is become the head of the corner? 18 f Whosoever shall fall on that stone shall be broken; but on 19 whomsoever it shall fall, it will grind him to powder. And the chief priests and scribes sought to lay hands on him the same hour ; but they feared the people, for they knew he had spoken this para- ble against them. ?0 :f: And watching him, they sent forth spies, feigning themselves to he just men, to take hold of his discourse, that they might deli- 2\ ver him to the power and authority of the governor. And they asked him, saying, Master, we know that thou speakest and tea ch- est rightly, neither acceptest thou persons, but teachest the way of 22 God HI truth : Is it lawful for us to give tribute to Cesar or no ? 23 But he, observmg their craftiness, said to them. Why tempt ye me ? 24 Show me a penny. Whose image and inscription hath it ? They 25 answering said, Cesar's. He said, Render therefore to Cesar the things which are Cesar's, and to God the things which are God's. 26 And they could not take hold of his words before the people ; and marvelling at his answer, they held their peace. 27 § Then certain of the Sadducees (who deny there is any re- surrection) coming to him, asked him, saying. Master, Moses 28 wrote to us, || If a man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise 29 up seed to his brother. Now there were seven brethren, and the 30 first taking a wife, died without children. And the second took 31 her to wife, and he died childless. And the third took her, and in like manner the seven also ; and they died and left no children. 32 Last of all the woman died also. Therefore in the resurrection 33 whose wife of them is she ? For seven had her to wife. And Jesus 34 answering said to them. The children of this world marry, and 35 are given in marriage. But they who are counted worthy to ob- tain that world, and the resurrection from the dead, neither marry 36 nor are given in marriage. For neither can they die any more , They might also mean, God forbid that we should be guilty of such a crime aa your parable seems to charge us with, namely, rejecting and killing the heir. Our Saviour answers, But yet will ye do it, as is prophesied of you. 17. He looked on them — To sharpen their attention. 20. Just men — Men of a tender conscience. To take hold of his discourss- If he answered as they hoped he would. 21. Thou speakest — In private, and teachest — In public. 24. Show me a penny — A Roman penny, which was the money that was usually paid on that occasion. 26. Theij could not take hold of his words before the people — As they did after « ard before the sanhedrim, in the absence of the people, chap, xxii, 67, &c. 34. The children of this world — The inhabitants of earth, marry and are given m marriage — As being all subject to the law of mortality ; so that the species is in need of being continually repaired. 35. But they who obtain that world — Which they enter into, before the ream rection of the dead. 36. They are the children of God — In a more eminent sense when they rise »jain • j»«> cxviii, 22 + Matt, xxi, 45. J Matt, xxii, 16 ; Mark xii, 12. ^ Matt. xxii. 23 ; Mark xii. 18. II Deut. xxv. 5. 196 ST. LUKE. for they are equal to angels, and are the children of God, being the 37 children of the resurrection. But that the dead are raised, even Moses showed at the bush, * when he calleth the Lord, The God 38 of Abraham, and the God of Isaac, and the God of Jacob For he is not a God of the dead, but of the living ; so that all live to him. 39 And some of the scribes answering said, Master, thou hast Sj.oker 40 excellently well. And after that, they durst not ask him ^ny ^ues tion at all. 41 f And he said to them. How say they that Christ is David's 42 son ? And David himself saith in the book of Psalms, | The 43 Lord said unto my Lord, Sit thou on my right hand, Till I make 44 thine enemies .^y footstool. David therefore calleth him Lord : 45 how is he then hi"^ son 1 Then in the hearing of all the people, he 46 said to his disciples, § Beware of the scribes, who desire to walk in long robes, and love salutations in the markets, and the highest 47 seats in the synagogues, and the chief places at feasts, || Who devour widows' houses, and for a pretence make long prayers ; these shall receive greater damnation. XXI. ** And looking up he saw the rich casting their gifts into the 2 treasury And he saw also a certain poor widow casting in thither 3 two mites. And he said, Of a truth I say to you. This poor widow 4 hath cast in more than they all. For all of these have of their abundance cast into the offerings of God : but she of her penury hath cast in all the living that she had. 5 ft And as some spake of the temple, that it was adorned with 6 goodly stones and gifts, he said. As for these things which ye behold, 37. That the dead are raised, even Moses, as well as the other prophets showed, when he calleth — That is, when he recites the words which God spoke of him- self, / am the God of Abraham, <^c. It cannot properly be said, that God is the God of any who are totally perished. 38. He is not a God of the dead, or, there is no God of the dead — That is, the term God implies such a relation, as cannot possibly subsist between him and the dead ; who in the Sadducees' sense are extinguished spirits ; who could neither worship him, nor receive good from him. So that all live to him — All who have him for their God, live to and enjoy him. This sentence is not an argument for what went before ; but the proposition which was to be proved. And the con- sequence is apparently just. For as all the faithful are the children of Abra- ham, and the Divine promise of being a God to him and his seed is entailed upon them, it implies their continued existence and happiness in a future state as much as Abraham's. And as the body is an essential part of man, it implies both his resurrection and tiieirs ; and so overthrows the entire scheme of the Sadducean doctrine. 40. They durst not ask him any question — The Sadducees durst not. One of the scribes did, presently afler. XX^I. 1. He looked up — From those on whom his eyes wore fixed before. 5 Giodly stones — Such as no engines now in use could have brought, or even (et upon each other. Some of them (as an eye witness who lately measured .hem writes) were forty-five cubits long, five high, and six broad ; yet brought '.hither from another country. And gifts — Wiiich persons delivered from im minent dangers had, in accomplishment of their vows, hung on the walls and pillars. The marble of the temple was so white, that it appeared like a mountain of snow at a distance. And the gilding of many parts made it, especially when thi Bun shone, a most splendid and beautiful spectacle ' E»Td i;;, {? ;t Matt, xxii, 41 ; Mark xii, 35 I Psalm ox 1 () Matt, xxiii. 5 II Matt, xxiii. 14 ** Mark xii, 41 tt Matt, xxiv, I ; Mark xiii, 1. CHAPTER XXI. 197 the day? will come, in wliich there shall not be left one stone upon 7 anottie , that shall not be thrown down. And they asked him saying, Master, when shall these things be ? And what is the sign 8 when these things shall come to pass ? And he said. Take heed that ye be not deceived : for many shall come in my name, saying 9 I am the Christ ; and the time is near. Go ye not after them. And when ye shall hear of wars and commotions, be not terrified ; for 10 these things must be first ; but the end is not immediately. Then said he to them, Nation shall rise against nation, and kingdom 1 1 against kingdom. And great earthquakes shall be in divers places, and fiimines and pestilences, and there shall be fearful sights and 12 great signs from heaven. * But before all these things they shall lay their hands on you and persecute i/ou, delivering you up to the synagogues and into prisons, being brought before kings and rulers 13 for my name's sake. And it shall turn to you for a testimony. 14 Settle it therefor 3 m your hearts, not to premeditate what to 15 answer. For I will give you a mouth and wisdom, which all your 16 adversaries shall not be able to gainsay or resist, f But ye shall be betrayed both by parents, and brethren, and kinsfolk, and 17 friends : and some of you they will cause to be put to death. J And 18 ye shall be hated by all men for my name's sake. But there 19 shall not a hair of your head perish. In your patience possess 20 ye your souls. And when ye see Jerusalem compassed with 21 armies, then know that the desolation thereof is nigh. Then let them that are in Judea flee to the mountains, and let them that are in the midst of it depart out, and let not them that are in the coun- 22 tries enter into it. For these are the days of vengeance, that all 23 things which are written may be fulfilled. But wo to them that are with child, and to them that give suck in those days ; for there 24 shall be great distress in the land, and wrath on this people. And they shall fall by the edge of the sword, and shall be led away cap- 8. / am the Christ ; and the time is near — When I will deliver you from all your enemies. They are the words of the seducers. 9. Commotions — Intestine broils ; civil wars. 11. Fearful sights and signs from heaven — Of which Josephus gives a circum- stantial account. 13. It shall turn to you for a testimony — Of your having delivered your own 80-ls, and of their being without excuse. 18. Not a hair of your head — A proverbial expression, shall perish — Without the special providence of God. And then, not before the time, nor without a full reward. 19. In your patience possess ye yoiir souls — Be calm and serene, masters of yourselves, and superior to all irrational and disquieting passions. By keeping the government of your spirits, you will both avoid much misery, and guard tho bstler against all dangers. 21. Let them that are in the midst of it — Where Jerusalem stands (that is, they t* ,dt are in Jerusalem) depart out of ft, before their retreat is cut off by the uniting tf the forces near the city, and let not them that are in the adjaent countries by any meiins enter into it. 22. Ail things which are written — Particularly in Daniel. 24. They shall fall by the edge of the sword, and shall be led away captive — Eleven hundred thousand perished in the siege of Jerusalem, and above ninety thousand were sold for slaves. So terribly was this prophecy fulfilled ! And Jeru. salein shall be trodden by the Gentiles — That is, inhabited. So it was indeed * Mark xiii, 9. t Matt, x, 21 t Mat» vxi % 13 ; Mark xiii. 13. 198 ST LUKE. live into all nations • and Jerusalem shall be trodden by the Gen 25 tiles, till the times ol the Gentiles are fulfilled. * And there shali be signs in the sun, and moon, and stars ; and upon the earth dis- 26 tress of nations, with perplexity, the sea roaring and tossing ; Men fainting away for fear, and expectation of the things coming upon 27 the world ; for the powers of the heavens shall be shaken. And then shall they see the Son of man coming m a cloud, with power and great glory. 28 Now when these things begin to come to pass, look up and liO up your heads ; for your redemption draweth nigh. 29 And he spake a parable to them, Behold the fig tree and all the 30 trees. When they now shoot forth, ye see and know of your* 31 selves, that summer is now nigh. So likewise when ye see these 32 things come to pass, know that the kingdom of God is nigh. Ve- rily I say unto you, this generation shall not pass away, till all 33 things be effected. Heaveii and earth shall pass away, but my 34 words shall in nowise pass away, f But take heed to yourselves, lest at any time your hearts be overloaded with gluttony and drunkenness, and the cares of this life, and so that day come upon 35 you unawares. For as a snare shall it come on all them that sit 36 on the face of the whole earth. Watch ye therefore and pray always, that ye may be counted worthy to escape all these things which will come to pass, and to stand before the Son of man. The land was sold, and no Jew suiTeied even to come within sight of Jerusalem. The very foundations of the city were plouglied up, and a lieathen temple built where the temple of God had stood. The times of the Gentiles — That is, the times limited for their treading the city ; which shall terminate in the full con- version of the Gentiles. 25. And there shall be — Before the great day, which was typified by the destruc- tion of Jerusalem: signs — Different from those mentioned ver. 11, &c. 28. Now when these things — Mentioned ver. 8, and ver. 10, &c, begin to come to pass, look up with firm faith, and lift up your heads with joy : for your redemp. tion out of many troubles draweth nigh, by God's destroying your implacable enemies. 29. Behold the fig tree and all the trees — Christ spake this in the spring, just before the passover; when all the trees were budding on the mount of Olives, where they then were. 30. Ye know of yourselves — Though none teach you. 31. The kingdoin of God is nigh — The destruction of the Jewish city, temjde, and religion, to make way for tlie advancement of my kingdom. 32. Till all things be effected — All that has been spoken of the destruction of Jerusalem, to which the question, ver. 7, relates : and which is treated of from the 8th to the 24th verse. 34. Take heed, lest at any time your hearts be overloaded with gluttony and drunkenness — And was there need to warn the apostles themselves against such sins as these ? Then surely there is reason to warn even strong Christians against the very grossest sins. Neither are we wise, if we think ourselves out of the reach of any sin : and so that day — Of judgment or of death, come upon you, even you that are not of this world — Unawares. 35. That sit — Careless and at ease. 36. Watch ye therefore — This is the genera, concltieion of all that precedes That ye may be counted worthy — This word sometimes signifies an honour con- forred on a person, as when the apostles are said to be counted worthy to suffer thame for Christ, Acts v, 41. Sometimes meet or becoming : as when John the Baptist exhorts, to bring fruits worthy of repentance, Luke iii, 8. And so ta * Matt, xxiv, 29 ; Mark xiii, 24. t Matt, xxiv, 42 ; Mark xiii, 33 ; Chap, xii, 35 CHAPTER XXII 19J> J7 Now by day he was teaching in the temple ; and ai uighi going 38 out he lodged at the mount called the mount of Olives. And all the people came early in the morning to him in the temple to hear him. XXII. * Now the feast of unleavened bread drew nigh, which is called 2 the passover. And the chief priests and scribes sought how the^ might kill him ; but they feared the people. 3 Then entered Satan into Judas, surnamed Iscariot, being of the 4 number of the twelve. And he went and talked with the chief £ priests and captains, how he might betray him to them. And they 6 were glad, and agreed to give him money. And he promised and sought opportunity to betray him to them, in the absence of the multitude. 7 f And the first day of unleavened bread was come, when the pass- 8 over was to be killed. And he sent Peter and John, saying, Go 9 and make ready the passover for us, that we may eat it. And they 10 said to him. Where wilt thou that we make it ready ? And he said to them, Behold, when ye are entered into the city, a man will meet you bearing a pitcher of water ; follow him into the house 11 where he entereth. And say to the master of the house. The Mas- ter saith to thee. Where is the guest chamber, where I shall eat 12 the passover with my disciples ? And he will show you a large 13 upper room furnished; there make ready. And they went, and found as he had said to them. And they made ready the passover. 14 I And when the hour was come, he sat down, and the twelve 15 apostles with him. And he said to them. With desire have I de- ! : sired to eat this passover with you, before I suffer. For I say to you, I will not eat thereof any more, till it be fulfilled in the king- be counted worthy to escape, is to have the honour of it, and to be fitted or pre pared for it. To stand — With joy and triumph : not to fall before him as his enemies. 37. Now by day — In the day time, he loas teaching in the temple — This shows Iiow our Lord employed his time after coming to Jerusalem : but it is not said, he was this day in the temple, and next morning the people came. It does not therefore by any means imply, that he came any more after this into the temple. 38. And all the people came early in the morning to hear him — How much hap- pier were his disciples in these early lectures, than the slumbers of the morning could have made them on their beds ! Let us not scruple to deny ourselves the indulgence of unnecessary sleep, that we may morning after morning place ourselves at his feet, receiving the instructions of his word, and seeking those of his Spirit. XXIL 3. Then entered Satan — Who is never wanting to assist those whose heart is bent upon mischief. 4. Captains — Called captains of the temple, ver. 52. They were Jewish -ificers, who presided over the guards which kept watch every night in the temple. 15. With desire have I desired — That is, I have earnestly desired it. He ue. bired it, both for the sake of his disciples, to whom he desired to manifest him- self farther, at this solemn parting: an.l for tiie sake of his whole Church, that he might institute the grand memorial of his death. 16. For I will not eat thereof any more — That is, it will be the last I shall eal with you before I die. The kingdom of God did not properly commence till hit resurrection. Then was fulfilled what was typified by the passover. » Matt, xxvi, 1 ; Markxiv 1. t Matt. x.\vi, 17 ; Mark xiv, 12. t Matt, xxvi, 20 Mark xiv. 17 <500 ST. LUKE. 1 7 Join of God. And he took tfxe cup, and gave hanks, and said, Take 18 this and divide it among yourselves. For I say to you, I will not drink of the fruit of the vine till the kingdom of God shall come I C And he took bread, and gave thanks, and brake it, and gave .o rhem saying. This is my body which is given for you ; do this in re- 20 membrance of me. Likewise also the cup after supper, saying, This cup IS the New Testament in my blood, which is shed foi 21 you. But behold, the hand of him that betrayeth me is with me 22 on the table. And truly the Son of man goeth as it was determined ; 23 but wo to that man by whom the Son of man is betrayed. And they inquired among themselves, which of them it was, that would dc 24 this ? There was alsfj a contention among them, which of them 25 was greatest. And he said to them. The kings of the Gentiles lord it over them, and they that exercise authority upon tliem, have 26 the title of benefactors. But ye shall not be so ; but he that is greatest among you, let him be as the least, and he that is chief as 27 he that serveth. For which is greater, he that sitteth at table, or he that serveth? Is not he that sitteth at table ? But I am in the 28 midst of you as he that serveth. Ye are they who have continued 29 with me in my temptations. And I appoint to you a kingdom, as 17. And he took the cup — That cup whicli used to be brought at the beginning of the paschal solemnity, and said. Take this and divide it among yourselves ; for I will not drink — As if he had said, Do not expect me to drink of it : I will drink no more before I die. 19. And he took bread — Namely, some time after, when supper was ended, wherein they had eaten the paschal lamb. This is my body — As he had just now ielebrated the paschal supper, which was called the passover, so in like figurative aqguage, he calls this bread his body. And this circumstance of itself was suffi. cient to prevent any mistake, as if this bread was his real body, any more than the paschal lamb was really the passover. 20. This cup is the New Testament — Here is an undeniable figure, whereby the cup is put for the wine in the cup. And this is called, The New Testament in Christ's blood, which could not possibly mean, that it was the New Testament itself, but only the seal of it, and the sign of that blood which was shed to con firm it. 21. The hand of him that betrayeth me is with me on the table — It is evident Christ spake these words before he instituted the Lord's Supper : for all the other evangelists mention the sop, immediately after receiving which he went out : John xiii, 30. Nor did he return any more, till he came into the garden to betray his Master. Now this could not be dipped or given, but while the meat was on the table. But this was all removed before that bread and cup were brouglit. 24. There was also a contention among them — It is highly probable, this was the same dispute which is mentioned by St. Matthew and St. Mark : and conse. quently, though it is related here, it happened some time before. 25. They that exercise the most arbitrary authority over them, have from thoir flatterers the vain title of benefactors. 26 Bui ye are to be benefactors to mankind, not by governing, but bj ••jrving. 27. For- -This he proves by his own example. / am m the midst of you — Just C3W ; see with your eyes. I take no state upon me, but sit in the midst, on a level with the lowest of you. 28. Ye have continued with me in my temptations — And all his life was nothing else, particularly from his entering on his public ministry. 29. And I — Will preserve you in all your temptations, till ye enter into the kingdom of glory : appoint to you — B) these very words. Not a primacy to one, but a kingdom to every one : on the same terms : as my Father hath appointed U me — Who have fought and conquered. CHAPTER XXII. 201 3U my Father has appointed to me, That ye may eat and drink at my table in my kingdom, and sit on thrones, judging the twelve tribes 31 of Israel. And the Lord said, Simon, Simon, behold, Satan hath 32 desired to have you, that he might sift you as wheat. But 1 have prayed for thee that thy faith fail not ; and when thou art returned, 33 strengthen thy brethren. And he said to him, Lord, I am raad) to 34 go with thee both to prison and to death. And he said, I tell thet, Peter, it shall not be the time of cock crowing this day, before thou 35 wilt thrice deny tha* diou knowest me. And he said to them, Wlun I sent you without purse, and scrip, and shoes, lacked ye any 36 thing ^ And they said Nothing. Then said he to them, But now he that hath a purse, lei him take it, and likewise his scrip ; and he 37 ^hat hath no sword, let him sell his garment and buy one. For I say to you. That this which is written must yet be accomplished m me, * And he was numbered with f}ie transgressors. For the 38 things concerning me have an end. And they said. Lord, behold, here are two swords. And he said to them. It is enough. 39 t And going out, he went, according to his custom, to the mount 40 of Olives, and his disciples also followed him. And when he was at the place he said to them. Pray that ye enter not into temptation. 41 And as he was withdrawing from them about a stone's cast, and 42 kneeling down, he prayed. Saying, Father, if thou art willing, remove this cup from me : nevertheless, not my will but thine be done. 43 And there appeared to him an angel from heaven strengthening 44 him. And being in an agony he prayed more earnestly: and his SO. That ye may eat and drink at my table — That is, that ye may enjoy the highest happiness, as guests, not as servants. These expressions seem to be primarily applicable to the twelve apostles, and secondarily, to all Christ's ser- vants and disciples, whose spiritual powers, honours, and delights, are here repre- sented in figurative terms, with respect to their advancement both in the king dom of grace and of glory. , .31. Satan hath desired to have you — My apostles, that he might sift you as wheat — Try you to the uttermost. 32. But I have prayed for thee — Who wilt be in the greatest danger of all : that thy faith fail not — Altogether : and when thou art returned — From thy flight, strengthen thy brethren — All that are weak in faith ; perhaps scandalized at thy fall. 34. It shall not be the time of cock crowing this day — The common time of cock crowing (which is usually about three m the morning) probably did not come till after the cock which Peter heard had crowed twice, if not oftener. 35. When I sent you — lacked ye any thing — Were ye not borne above all want and danger ? 36. But now — You will be quite in another situation. You will want every thing He that hath no sword, let him sell his garment anti tuy one — It is plain, this ;? not to be taken literally. It only means, This wih oe a time of extreme danger. 37. Tht things which are written concerning me have an end — Are now draw- ng to a period ; are upon the point of being accomplished. 38. Here are two swords — Many of GUilee carried them when they travelled, to defend themselves against robbers and assassins, who much infested their roads. But did the apostles need to seek such defence ? And he said, It is enough — I did not mean literally, that every one of you must have a sword. 40. The place — The garden of Gethsemane. 43. Strengthening him — Lest his body should sink and die before the time. 44. And being in an agony — Probably just now grappling with the powers o/ • Isaiah iii, 12. + Matt, xxvi, 30 208 6T LUKE. sweat was as it were great drops of blood falling down on the 45 ground. And rising up from prayer, he came to his disciples, and 46 found them sleeping for sorrow. And he said to them. Why sleep ye ? Rise and pray, lest ye enter into temptation. 47 And while he yet spake, behold a multitude, and he t\al was called Judas, one of the twelve, went before them, and di3w ' eKr 48 to Jesus to kiss him. And Jesus said to him, Judas betnye- 49 thou the Son of man with a kiss ? * And they who were ab« i him seeing what would foUov/, said to him, Lord, shall we smite jO with the sword ? And one of them smote the servant of the high 51 priest, and cut off his right ear. And Jesus answering, said, 52 Suffei ye thus far. And touching his ear he healed him. Then Jesus said to the chief priests, and captains of the 'temple, and the elders, who were come to him, Are ye come out as against a 53 robber with swords and clubs? When I was daily with you in the temple, ye stretched not forth your hands against me : but this is your hour and the power of darkness. 54 t Then taking him, they led hi?n, and brought him to the high 55 priest's house : and Peter followed afar off. And when they had kindled a fire in the midst of the hall, and were sat down together, 56 Peter sat down among them. But a certain maid seeing him as he sat by the light, and looking earnestly upon him, said. This 5 ■ man also was with him. But he denied him, saying. Woman, I know him not. And after a while another saw him and said, 58 Thou also art of them. And Peter said, Man, I am not. And about 59 one hour after, another confidently afiirmed, saying. Of a truth 60 this man also was with him, for he is a Galilean. And Peter said, 61 Man, I know not what thou meanest. And immediately, while he darkness: feeling the weight of the wrath of God, and at the same time sur. rounded witli a mighty host of devils, who exercised all llieir force and malice to persecute and distract his wounded spirit. He prayed more earnestly — Even with stronger cries and tears : and his sweat — As colil as the weather was, Wi;s as it were great drops of blood — Which, by the vehement distress of his soul, were forced out of the pores, in so great a quantity as afterward united in large, thick, grumous drops, and even fell to the ground. 48. Betrayest thou the Son of man — lie whom thou knowest to be the Son ol man, the Christ? 49. Seeing what would follow — That they were just going to seize him. 5L Suffer me at least to have my hands at liberty thus far, while I do one more act of mercy. 52. Jesus said to the chief priests, and captains, and the elders who were (07ne — And all these came of their own accord: the soldiers and servants were sent. 53. This is your hour — Before which ye could not take me : arid the power of darkness — The time when Satan has power. 58. Another man saio him and said — Observe here, in order to reconcile the four evangelists, that divers persons concurred in charging Peter with belonging to Christ. 1. The maid that led him in, afterward seeing him at the fire, firs! put the question to him, and then positively affirmed, that he was with Christ. 2. Another maid accused him to the standers by, and gave occasion to the man here mentioned, to renew the charge against him, which caused the second de- nial. 3. Otliers of the company took notice of his being a Galilean, and were seconded by the kinsman of Malchus, who affirmed he had seen him in the gar den. And this drew on the third denial. 59. And about one hour after — So he did not recollect himself in all that time • Matt. XXVI, 51 ; Mark xiv, 47 t Matt, xxvi, 57 , Mark xiv. 53 ; John xviii 12. CHAPTER XXIll 20^1 yet spake, the cock crew. And the Lord turning looked upon Peter. And Peter remembered the word of the Lord, how he had 62 said to him. Before cock crowing thou wilt deny me thrice. And Peter Avent out, and wept bitterly. 63 * And the men that held Jesus mocked and smote him. And 64 having blindfolded him, they struck him on the face, and asked him, 65 saying, Prophesy, who is it that smote thee ? And many other things blasphemously spake they against him. 66 f And when it was day, the elders of the people and the chief priests and the scribes came together, and led him into their 67 council, saying, Art thou the Christ ? Tell us. And he said to 68 them, If I tell you, ye will not believe. And if I also ask you, ye 69 will not answer me, nor let me go. Hereafter shall the Son of man 70 sit on the right hand of the power of God. And they all said, Art 71 thou then the Son of God ? He said, Ye say it : I am. And they said. What farther need have we of evidence ? For we ourselves have heard from his own mouth. XXHL X And the whole multitude of them arose, and led him to 2 Pilate. And they accused him, saying, We found x\\\s fellow per- verting our nation, and forbidding to give tribute to Cesar, saying 3 that he himself is Christ a king. And Pilate asked him, saying, Art thou the king of the Jews ? And he answering him said, Thou 4 sayest. Then said Pilate to the chief priests and the multitude, I find no fault in this man. 5 But they were the more violent, saying. He stirreth up the people, teaching through all Judea, beginning from Galilee, to this 5 place. Pilate hearing of Galilee asked if the man was a Galilean ? 7 And when he knew that he belonged to Herod's jurisdiction, he sent him to Herod, who himself was also in Jerusalem at that time. 8 And Herod seeing Jesus was exceeding glad ; for he had been long desirous to see him, because he had heard many things of 9 him, and hoped to see some miracle done by him. And he ques- 64. And having blindfolded him, they struck him on the Jace — This is placed by St. Matthew and Mark, after the council's condemning him. Probably he was abused in the same manner, both before and after his condemnation. 65. Many other things blnsphemousli/ spake they against him— -The tsxprebsi^r. is remarkable. They charged him with blasphemy, because he said he was the Son of God : but the evangelist fixes that charge on them, because he really was so. 70. They all said, Art thou then the Son of God? — Both these, the Son of God, and the Son of man, were known titles of the Messiah; the one taken from his Divuie, and the other from his human nature, XXIII. 4. Then said Pilate — After having heard his defence — I find no fault in this man — I do not find that he either asserts or attempts any thing seditious JT injurious to Cesar. 5. He stirreth up the people, beginning from Galilee — Probably they meii. tioned Galilee to alarm Pilate, because the Galileans were notorious for sedition and rebellion 7. He sent htm ic Herod — As his proper judge. 8. Hf. had been long desirous to see him — Out of mere curiosity. 9. He questioned him — Probably concerning the miracles which were reported to have been wrought by him • Matt xxvi, 67 ; Mark xiv, 65. t Matt, xxvi, 63; Mark xiv, 61 t Matt, xmi, I Mark XV, 1 . John xviii. 28. 204 ST. LURE 10 tioned him in many words, but he answered him nuhmg. And the chief priests and scribes stood and vehemently accused him. 11 And Herod having with his soldiers set him at nought, and mocked him, and arrayed him in a splendid robe, sent him back to Pilate. 12 And the same day Pilate and Herod were made friends together : for before they were at enmity between themselves. 13 And Pilate having called together the chief priests, and the 14 nilers, and the people, said to them, Ye have brought this man in me, as perverting the people ; and behold, I having examined him before you, have found no fault in this man, touching the things 15 whereof ye accuse him. Nor yet Herod ; for I sent you to him, and lo, he hath done nothing worthy of death. I will therefore 16 chastise and release him. * For he was under a necessity o^ 1'^ releasing one to them at the feast And they cried all at once, \'r saying. Away with this man, and release to us Barabbas: (Who 19 for an insurrection made in the city, and for murder, had been cast 20 into prison.) Pilate desiring lo release Jesus, spake again to them. 21 But they cried out, saying. Crucify him, crucify him. He said to 22 them the third time. Why, what evil hath he done ? I have found no cause of death in him : 1 will therefore chastise and release 23 him. But they were instant with loud voices, requiring that he should be crucified. And the voices of them and of the chief 24 priests prevailed. And Pilate gave sentence, that what they desired 25 should be done. And he released to them him, that for insurrec- tion and murder had been cast into prison, whom they desired , but he delivered Jesus to their will. 26 t And as they led him away, they laid hold on one Simon, a Cyrenian, coming out of the country ; and on him they laid the 27 cross, that he might bear it after Jesus. And there followed him a great company of people and of women, who also bewailed and 28 lamented him. But Jesus turning to them, said. Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your 29 children. For behold, the days are coming in which they will say, Happy are the barren, and the wombs that never bare, and the 30 breasts that never gave suck. :j: Then shall they say to the 31 mountains. Fall on us : and to the hills, Cover us. For if they do these things in the green tree, what shall be done in the dry f 11. Herod set him at nought — Probably judging him to be a fool, because he answered nothing. In a splendid robe — In royal apparel ; intimating that he feared nothing from this king. 15. He hath done nothing worthy of death — According to the judgment of Herod also. 16. I will therefore chastise him — Here Pilate began to give ground, which only ■encouraged them to press on. 22. He said to them the third time, Why, what evil hath he done ? — As Petei i disciple of Christ, dishonoured him by denying him thrice, so Pilate, i heatnen honoured Christ, by thrice owning him to be innocent. 31. If they do these things in the green tre^, what shall be done in the dry? — Our Lord makes use of a proverbial expression, frequent among the Jews, who 3onapare a good man to a green tree, and a bad man to a dead one : as if he had said, If an innocent person suffer tiius, what will become of the wicked ? Of thosa w ho are as ready for destruction as dry wood for the fire ? * Matt, xxvii, 15 ; Mark xv, 6; John xviii, 39. t Matt xxvii, 31 ; Maik xv, 21 ; John xix, 16. t Hos. x, 8. CHAPTER XXIII 205 32 And there were also led two other men, malefactors, to be put to death with him. 33 And when they were come to the place, called the place of a skull, there they crucified him, and the two malefactors, one on 34 the right hand, and one on the left. Then said Jesus, Father, for- give them ; for they know not what they do. And they parted 35 his garments and cast lots. And the people stood beholding. And the rulers also with them derided him, saying. He saved others ; 30 let him save himself, if he be the Christ, the chosen of God. An:l the sOxdiers also mocked him, coming to him, and offering him 3' vinegar. And saying, If thou be the king of the Jews, save thyself 38 * And an inscription also was written over him in Greek, and Latin, and Hebrew letters, THIS IS THE KING OF THE JEWS. 39 And one of the malefactors, who were hanging, reviled him, say- 40 ing. If thou be the Christ, save thyself and us. But the other an- swering, rebuked him, saying, Dost thou not fear God, seemg thou 41 art in the same condemnation? And we indeed justly ; for we receive the due reward of our deeds : but this person hath done 42 nothing amiss. And he said to Jesus, Lord, remember me, when 43 thou comest in thy kingdom. And Jesus said to him, Verily I say unto thee, To-day shalt thou be with me in paradise. M. Then said Jesus — Our Lord passed most of the time on the cross in (itionce : yet seven sentences which he spoke tliereon are recorded by the four evangelists, tliough no one evangelist has recorded them all. Hence it appear? that the four Gospels are, as it were, four parts, which, joined together, make one symphony. Sometimes one of these only, sometimes two or three, sometimes all sound together. Father — So he speaks both in the beginning and at the end of his sufferings on the cross : Forgive them — How striking is this passage ! While they are actually nailing him to the cross, he seems to feel the injury they did to their own souls more than the wounds they gave him ; and as it were to fcrgel his own anguish out of a concern for their own salvation. And how eminently was his prayer heard ! It procured forgiveness for all tliat were penitent, and a suspension of vengeance even for the impenitent. 35. If thou be the Christ; v. 37. If thou be the king — The priests deride tiic name of Messiah : the soldiers the name of king. 39. And one of the malefactors reviled him — St. Matthew says, the robbers . St. Mark, they that were crucified with him, reviled him. Either therefore St. Matthew and Mark put the plural for the singular (as the best authors sometimes do) or both reviled him at the first, till one of them felt " the overwhelming power of saving grace." 40. The other rebuked him — What a surprising degree wae here of repentance, faith, and other graces ! And what abundance of good works, in his public con- fession of his sin, reproof of his fellow criminal, his honourable testimony to Christ, and profession of faith in him, while he was in so disgraceful circum. stances as were stumbling even to his disciples ! This shows the power of Di- vine grace. But it encourages none to put off their repentance to the last hour ; since, as far as appears, this was the first time this criminal had an opportunity of knowing any thing of Christ, and his conversion was designed to put a pecu- liar glory on our Saviour in his lowest state, while his enemies derided him, and his own disciples either denied or forsook him. 42. Remember me when thou comest — From heaven, in thy Kingdom — He acknow. ledges him a king, and such a king, as after he is dead, can profit the dea'). The tpostles themselves had not then so clear conceptions of the kingdom of Christ. 43. In paradise — The place where the souls of the righteous remain from death till the resurrection. As if he had said, I will not only remember thee then, bul this very day * Matt, xrvii, 37 ; Atark xv, 26, John .vix. 19. 206 ST LUKE 44 "And It was about the sixth hour; and there was darkness over 45 all the earth till the ninth hour. And the sun was darkened, and 46 the veil of the temple was rent in the midst. And Jesus crying with a loud voice, said, Father, into thy hands I commend my 47 spirit. And having said thus, he expired. And the centurion seeing what was done, glorified God, saying, Certainly this was a t8 righteous man. And all the people who had come together to that sight, beholding the things which were done, returned, smiting 49 their breasts. And all his acquaintance, and the women who had followed him from Galilee, stood afar off, beholding these things. 50 t And behold a man named Joseph, a counsellor, a good man and 51 a just: (He had not consented to the counsel and deed of them,) of Arimathea, a city of the Jews, who also himself waited for the 52 kingdom of God : This man going to Pilate, asked the body of 53 Jesus. And taking it down, he wrapped it in fine linen, and laid il in a sepulchre that was hewn in stone, wherein never man before 54 was laid. And that day was the preparation; the Sabbath drew on. 55 And the women who had come with him from Galilee, following 56 after, beheld the sepulchre, and how his body was laid. And re- turning, they prepared spices and ointments, and rested on the Sab- bath, according to the commandment. KXIV. \ And on the first day of ihe week, very early in the morning, they came to the sepulchre, bringing the spices which they had prepared, and certain others with them. 2 And they found the stone rolled away from the sepulchre ; And 3 entering, they found not the body of the Lord Jesus. And while 4 they were perplexed concerning it, behold, two men stood by them 5 in shining garments. And as they were afraid and bowed their face to the earth, they said to them, Why seek ye the living among 6 the dead ? He is not here, but is risen. Remember how he 7 spake to you being yet in Galilee, Saying, the Son of man must be delivered into the hands of sinful men, and be crucified, and 8 rise again the third day. And they remembered his words. And 9 returning from the sepulchre, told all these things to the eleven, 44. 1 here was darkness over all the earth — The noon-tide darkness, covering the sun, obscured all the upper hemisphere. And the lower was equally dark, ened, the moon beings in opposition to the sun, and so receiving no light from il. 46. Father, into thy hands — The Father receives the Spirit of Jesus : Jesus himself the spirits of the faithful. 47. Certainly this was a righteous man — Which implies an approbation of all lie had done and taught. 48. All the people — Who had not been actors therein, returned smiting theh breasts — In testimony of sorrow. XXIV. 1. Certain others with them — Who had not come from Galilee, 4. Behold two — Angels in the form of 7nen. Mary had seen them a lit> h be fore. They had disappeared on these wonlen's corning to the sepulchre, but nov. appeared again. St. Matthew and Mark mention only one of them, appearing like a young man. 6. Remember how he spake to you, saying. The Son of man must be delivered — riiis is only a repetition of the words which our Lord had spoken to them before his passion But it is observable, he never styles himself the Son of man aftei 1 1 is resurrection. • Matt, xxvii, 45 ; Mark xv, 38. t Matt, xxvii, 57 ; Mark xv, 43 , John xix, 38. T Matt, xxviii, 1 ; Mark xvi, 1 ; John xx. I. CHAPTER XXIV 207 '0 and to all the rest. It was Mary Magdalene, and Joanna, and Mary tie mother of James, and the other women with them, who told 1 1 these things to the apostles. And their words seemed to them 12 as idle tales, and they believed them not. But Peter rising up, ran to the sepulchre ; and stooping down, he seeth the linen clothes laid by themselves : and he went home, wondering U what was come to pass. .S * And behold two of them were gomg that day to a village called l4 Emmaus, which was sixty furlongs from Jerusalem. And they 1 w talked together of all these things which had happened. And as they talked and argued together, Jesus himself drew near, and 16 went with them. But their eyes were holden so that they did not 17 know him. And he said to them, What discourses are these that ye have one with another as ye walk, and are sad ? And one of 18 them, whose name was Cleopas, answering said to him. Dost thou alone even sojourn at Jerusalem, and hast not known the things 19 which are come to pass there in these days? And he said to them, What things ? And they said to him, Those concerning Jesus of Nazareth, (who wab a prophet mighty in deed and word 20 before God and all the people ;) How our chief priests and rulers delivered him to be condemned to death, and have crucified him. 21 But we trusted that it had been he who should have redeemed Israel. And beside all this, to-day is the third day since these 22 things were done. Yea, and certain women of our company have 23 astonished us, who were early at the sepulchre, And not finding his body, they came, saying. That they had seen also a vision of 24 angels, who say, He is alive. And some of the men who were with us went to the sepulchre, and found it so as the women had 25 said ; but him they saw not. Then he said to them, O foolish, and slow of heart to believe all that the prophets have spoken ! 26 Ought not Christ to have suffered these things, and to enter into 27 his glory 1 And beginning at Moses and all the prophets, he ex- plained to them the things in all the Scriptures, concerning hmi- 28 self. And they drew nigh the village whither they were going, 29 and he made as though he would go farther. But they constrained him, saying, Abide with us ; for it is going toward evening, and 30 the day declines. And he went in to abide with them. And as he sat at table with them, he took the bread, and blessed it, and 31 brake and gave to them. And their eyes were opened, and they 21. To-day is the third day — The day he should have risen again, if at all. 25. O foolish — Not understanding the designs and works of God : And slow or heart — Unready to believe what the prophets have so largely spoken. 2& Ought not Christ — If he would redeem man, and fulfil the prophecies con. ceraiag him, to have suffered these things ? — These very sufferings which occa- (ion your doubts, are the proofs of his being the Messiah. And to enter into Ai» flory — Which could be done no other way. 28. He made as though he would go farther — Walking forward, as if he wa* going on ; and he would have done it, had they not pressed him to stay. 29. They constrained him — By their importunate entreaties. 30. He took the bread, and blessed, and brake — Just in the same manner as when he instituted his last supper. 31. Their eyes were opened — That is, the supernatural cloud was removed : And fee vanished — Went away insensibly. *Mark xvi. 19. 208 ST LUKE. 32 knew him, and he vanished out of tlieir sight. And they said one to another, Was not our heart burniiig within us, while he vas 33 talking to us in the way, and opening tho Scriptures to us ? And rising up the same hour, they returned to Jerusalem, and found 34 the eleven met together, and them that were with them, Saying, 35 The Lord is risen indeed, and hath appeared to Simon. And they told the things done in the way, and how he was knowi by them id he breaking of bread 36 * And as they spake thus, Jesus himself stood in the midst of 37 them, and said to them, Peace be unto you. But being ten ified 38 and affrighted, they thought they saw a spirit. And he said to them. Why are ye troubled "^ And why do reasonings arise in 39 your hearts ? Behold my hands and my feet, that it is I myself Handle me and see : for a spirit hath not flesh and bones, as you 40 see me have. And having spoken this, he showed them his hands 41 and his feet. And while they yet believed not for joy, and won- 42 dered, he said to them, Have ye here any meat ? And they gave 43 him a piece of a broiled fish and of a honeycomb And he took if, and ate before them. 44 And he said to them. These are the words which I spake to you, being yet with you, that all things written in the law of Moses, and the prophets, and the psalms concerning me, must be 45 fulfilled. Then opened he their understanding, to understand the 46 Scriptures, And said to them, Thus it is written, and thus it be- hoved Christ to suffer, and to rise from the dead the third day . 47 And that repentance and remission of sms should be preached in 32. Did not our heart burn within us — Did not wo feel an unusaal warmth ot love ! Was not our heart burning, &c. 33. The same hour — Late as it was. 34. The Lord hath appeared to Simon — Before he was seen of the twelve apos ties, 1 Cor. XV, 5. He had, in his wonderful condescension and grace, taken an opportunity ol the former part of that day (though where, or in what manner, is not recorded) to show himself to Peter, that he might early relieve his distresses and fears, on account of having so shamefully denied his Master. 35. In the breaking of bread — The Lord's Supper 36. Jesus stood in the midst of them — It was just as easy to his Divine power to open a door undiscernibly, as it was to come in at a door opened by some other hand. 40. He showed them his hands and his feet — That they might either see or feel the prints of the nails. 41. While they believed not for joy — They did in some sense believe : other wise they would not have rejoiced. But their excess of joy prevented a clear rational belief. 43. He took it and ate before them — Not that he had any need of food ; but U grive them still farther evidence. 44. And he said — On the day of his ascension. In the law, and the prophita I nd the psalms — The prophecies as well as types, relating to the Messiah, are lontained either in the books of Moses (usually called the law) in the Psalms, or in the writings of the prophets ; little being said directly concerning him lu the historical books. 45. Then opened he their understanding, to understand the Scriptures — He had explained them before to the two as they went to Emmaus. But still they un. tlcrstood them not, till he took off the veil from their hearts, by the Uluminatinn nf his Spirit. * Mark xvi, i4, 19 ; Jobn xx, 19 CHAPTER XXIV. 209 l8 his name to all nations, beginning at Jerusalem. And yt are J 9 witnesses of these things. And behold I send the promise of my Father upon you : but tarry in the city of Jerusalem, till ye be clothed with power from on high. 50 And he led them out as far as Bethany; and lifting up his hands, 51 he blessed them. And while he was blessinswered — Happy are they that are ready to believe, swift to receive the truth and grace of God. Thou art the Son of God — So he acknow. ledges now more than he had heard from Philip : The Son of God, the king of Israel — A confession both of the person and office of Christ. 51. Hereafter ye shall see — All of these, as well as thou, who believe on me now in my state of humiliation, shall hereafter see me come in my glory, and all ihe angels of God with me. This seems the most natural sense of the words, though they may also refer to his ascension. II. 1. And the third day — After he had said this. In Cana of Galilee — There were two other towns of the same name, one in the tribe of Ephraim, the other in Caelosyria. 2. Jesus and his disciples were invited to the marriage — Christ does not take away human society, but sanctifies it. Water might have quenched thirst ; yet our Lord allows wine ; especially at a festival solemnity. Such was his facility in drawing his disciples at first, who were afterward to go through rougher ways. 3. And wine falling short — How many days the solemnity had lasted, and on which day our Lord came, or how many disciples might follow him, does not appear. His mother saith to him. They have not wine — Either she might mean, lupply them by u iracle ; or, Go away, that others may go also, before the want ippears. 4. Jesus saith to her, Woman — So our Lord speaks also, chap, xix, 26. It is probable this was the constant appellation which he used to her. He regarded his Fatlier above all, not knowing even his mother after the flesh. What is it tt me and thee ? A mild reproof of her inordinate concern and untimely interposa). Mine hour is not y- 1 come — The time of my working this miracle, or of my roinf iway. May we not learn hence, if his mother was rebuked for attemptmg to direct him in the days of his flesh, how absurd it is to address her as if she had a right to command him, on the throne of his glory ? Likewise how indecent it is for us to direct his supreme wisdom, as to the time or manner in which he shall appear for us in any of the exigencies of life I 5. His mother saith to the servants — Gathering from his answer he was about to do something extraordmary. 6. The purifying of the Jews — Who purified themselvns by frequent washings particularly before eating. CHAPTER II. 217 of the purifying of the Jews, containing two or three measurea 7 apiece. Jesus saith to them, Fill the water pots with water. Ami 8 they filled them up to the brim. And he saith to them, Draw out now, and carry to the governor of the feast. And they carried it. S When the governor of the feast had tasted the water that was made wine, (he knew not whence it was, but the servants wht hrsj drawn the water knew,) the governor of the feast called the bride "- groom. And saith to him, Every man doth set out good wine firsv And when men have well drunk, then that which is worse : bui '.. thou hast kept the good wine till now. Jesus wrought this begin- ning of miracles in Cana of Galilee, and manifested his glojy, and his disciples believed on him. 12 After this he went down to Capernaum, he and his mother, and his brethren, and his disciples : and they tarried there not many days. 13 For the passover of the Jews was nigh. And Jesus went up 14 to Jerusalem, And found in the temple them that sold oxen, 15 and sheep, and doves, and the changers of money sitting. And having made a scourge of rushes, he drove all out of the temple, both the sheep, and the oxen, and poured out the changers' money, 16 and overthrew the tables. And said to them that sold doves. Take these things hence : make not my Father's house a house of traffic. 17 And his disciples remembered that it is written, * The zeal of 18 thine house eateth me up. Then answered the Jews, and said to him. What sign showest thou us, seeing thou dost these things 1 19 Jesus answered and said to them. Destroy this temple, and I will 20 raise it up in three days. Then said the Jews, Fort}' and six years was this temple in building, and wilt thou raise it up in three days ? 21 But he spake of the temple of his body. When therefore he was 22 risen from the dead, his disciples remembered that he had said this ; and they believed the scripture, and the word which Jesus had 9. The governor of the feast — The bridegroom generally procured some friend to order all things at the entertainment. 10. And saith — St. John barely relates the words he spoke, which does not imply his approving them. When they have well drunk — does not mean any more than toward the close of the entertainment. 11. And his disciples believed — More steadfastly. 14. Oxen, and sheep, and doves — Used for sacrifice : And the changers of ivv- ney — Those who changed foreign money for that which was current at Jerusa. lem, for the convenience of them that came from distant countries. 15. Having made a scourge of rushes — (Which were strewed on the ground,) he drove all out of the temple, (that is, tlie court of it,) both the sheep and the ixen — Though it does not appear that he struck even them ; and much less, any of the men. But a terror from God, it is evident, fell upon thom. 18. Then answered the Jews — Either some of those whom he had just driven Sit, or their friends: What sign showest thou? — So they require a miracle, to j^Tsf 'm a miraole ! 1 "• This temple — Doubtless pointing, while he spoke, to his body, the tempii and jabitation of the Godhead. 20. Forty and six years — Just so many years before the time of this conversa tion, Herod the Great had begun his most magnificent reparation of the temple, (one part after another,) which he continued all his life, and which was now going on, and was continued thirty-six years longer, till within six or seven year* •)f the destruction of the state, city, and temple by the Romans. * Fsa. xlix. 9 21b ST. JOHN 23 said. Now when he was in Jerusalem at the passover, on ihe feast day, many believed in his name, beholding the miracles which he 24 did. But Jesus did not trust himself to them, because he knew all 25 men. And needed not that any should testify of man ; for he ki ew what was in man. [II. Now there was a man of the Pharisees, named Nicodo'Jius,, a 2 ruler of the Jews. The same came to him by night, and said to him, Rabbi, we know that thou art a teacher come from God •. foi no man can do these miracles which thou dost, except God be with 3 him Jesus answered and said to him, Verily, verily I say unto thee, Except a man be born again, he cannot see the kingdom of 4 God. Nicodemus saith to him. How can a man be born when he is old ? Can he enter a second time into his mother's womb, and 5 be born ? Jesus answered. Verily, verily I say unto thee. Except a man be born of water and the Spirit, he cannot enter mto the 6 kingdom of God. That which is born of the flesh is flesh , and 7 that which is born of the Spirit is spirit. Marvel not that I said 8 unto thee. Ye must be born again. The wind bloweth where it 22. They believed the scripture, and the word which Jesus had said — Concern, ing his resurrection. 23. Many believed — Tiiat he was a teacher sent from God. 24. He did not trust himself to them — Let us learn hence not rashly to put our. selves into the power of others. Let us study a wise and happy medium between universal suspiciousness and that easiness which would make us the property of every pretender to kindness and respect. 25. He — To whom all things are naked, hnew what was in man — Namely, a Josperately deceitful heart. in. 1. A ruler — One of the great council. 2. The same came — Through desire ; but by night — Through shame : We know — Even we rulers and Piiarisees. 3. Jesus answered — That knowledge will not avail thee unless thou he born again — Otherwise thou canst not see, that is, experience and enjoy, either tiie inward or the glorious kingdom of God. In this solemn discourse our Lord sliows, that no external profession, no cere, monial ordinances or privileges of birth, could entitle any to the blessings of the Messiah's kingdom : that an entire change of heart as well as of life was necessary for that purpose : that this could only be wrouglit in man by the almighty power of God : that every man born into the world was by nature in a state of sin, condemnation, and misery: that the free mercy of God had given his Son to deliver them from it, and to raise them to a blessed immortality: that all mankind, Gentiles as well as Jews, might share in these benefits, pro- cured by his being lifted up on the cross, and to be received by faith in him : but that if t.iey rejected him, their eternal, aggravated condemnation, would be the certani consequence. Except a man be bom again — If our Lord by being born again means only reformation of life, instead of making any new discovery, he has only thrown a great deal of obscurity on what was before plain P.nd obvious. 4. When he is old — As Nicodemus himself was. 5. Except a man be born of water and of the Spirit — Except he experienc* that great inward change by the Spirit, and be baptized (wherever baptism can be had) as the outward sign and means of it. 6. That which is born of the flesh is fesh — Mere flesh, void of the Spirit, yea, at enmity with it ; And that which is born of the Spirit is spirit — Is spiritual, heavenly, divine, like its Author. 7. Ye must he born again — To be born again, is to be inwardly changrd from all sinfulness to all holiness. It is fitly so called, because as great a change then passes on the soul as passes on the body when it is born into the world. 8. The wind bloweth — According to its own nature, not thy will, and thoti CHAPTER 111 2J9 listeth, and thou hearest tlie sound thereof, but Co.nst ii.)t tell wh.ence It cometh, and whither it goeth : so is every one that is born of the 9 Spirit. Nicodemus answered and said to hiin, How can these 1.0 things be ? Jesus answered and said to him, Art thou a teacher of 11 Israel, and knowest not these things ? Verily, verily I say to thee, We speak what we know, and testify what we have seen ; yet ye .2 receive not our testimony. If I have told you earthly things, and ye believe not, how would ye believe if I told you heavenly things ? !3 For no one hath gone up to heaven, but he that came down from k 4 heaven, the Son of man, who is in heaven. And as * Moses lifted up the serpent in the wilderness, so must the Sor of man be lifted 13 up. That whosoever believeth on him may not perish, but have 16 everlasting life. For God so loved the world, that he gave his only-begotten Son, that v/hosoever believeth on him may not perish, 17 but have everlasting life. For God sent not his Son into the world, to condemn the world, but that the world might be saved through 18 him. He that believeth on him, is not condemned; but he that believeth not is condemned already, because he hath not believed 19 on the name of the only-begotten Son of God. And this is the condemnation, that light is come into the world, and men loved hearest the sound thereof — Thou art sure it doth blow, but canst not explain the particular manner of its acting. So is every one that is born of the Spirit — The fact is plain, the manner of his operations inexplicable, 11. We speak what we know — I and all that believe in me. 12. Earthly things — Things done on earth ; such as the new birth, and tlui present privileges of the children of God. Heavenly things — Such as the eternity of the Son, and the unity of the Father, Son, and Spirit. 13. For no one — For here you must rely on my single testimony, whereas there you have a cloud of witnesses : Hath gone up to heaven, hut he that came down from heaven. Who is in heaven — Therefore he is omnipresent ; else lie could not be in heaven and on eartli at once. This is a plain instance of what is usually termed the communication of properties between the Divine and human nature ; whereby what is proper to the Divine nature is spoken concerning the human, and what is proper to the human is, as here, spoken of the Divine. 14. And as Moses — And even this single witness will soon be taken from you ; yea, and in a most ignominious manner. 15. That whosoever — He must be lifted up, that hereby he may purchase salva. tion for all believers : all those who look to him by faith recover spiritual health, even as all that looked at that serpent recovered bodily health. 16. Yea, and this was the very design of God's love in sending him into the woild. Whosoever believeth on him — With that faith which worketh by love, and hold fast the beginning of his confidence steadfast to the end. God sc loved the world — That is, all men under heaven ; even those that despise his love, and will for that cause finally perish. Otherwise not to believe would be no P'a to thtem. For what should they believe ? Ought they to believe that Christ was given for them 7 Then he was given for them. He gave his only Ion — Truly and seriously. And the Son of God gave himself. Gal. iv, 4, tnilj nd seriously. 17. God sent not his Son into the world to condemn the world — Although many I ccuso him of it. 18. He that believeth on him is not condemned — Is acquitted, is justified belore God. The name of the only-begotten Son of God — The name of a person is often put for the person himself. But perhaps it is farther intimated in that expres- sion, that the person spoken of is great and magnificent. And therefore it is gene-ally used to express either God the Father or the Son. 19 This is the condemnation — That is, the cause of it. So God is clear. I * Num. XXI, 8, 9. 220 ST. JOHN 20 darkness rather than light, because their deeds were evil, hot every one that doth evil, hateth the light, neither cometh t.3 the 21 light, lest his deeds should be leproved. But he that pracliseth the truth, cometh to the light, that his deeds may be made mani- fest, that they are wrought in God. 22 After these things Jesus and his disciples went into the land ot 23 Judea, and there he tarried with them and baptized. And John aho was baptizing in Enon, near Salim, because there was much watei 24 there ; and they came and were baptized. For John was not yet cast into prison. 25 Then there arose a dispute between some of John s disciplea 26 and the Jews about purifying. And they came to John, and said to him. Rabbi, he that was with thee beyond Jordan, to whom thou gavest testimony, behold he baptizeth, and all men come to liT him. John answered and said, A man can receive nothing, unless 28 it be given him from heaven. Ye yourselves bear me witness that 29 I said, I am not the Christ, but I am sent before him. He that hath the bride is the bridegroom ; but the friend of the bridegroom who standeth and heareth him, rejoiceth greatly because of the JO bridegroom's voice : this my joy therefore is fulfilled. He must 31 increase, but I must decrease. He that cometh from above is above all : he that is of the earth is earthly, and speaketh of the 32 earth : he that cometh from heaven is above all. And what he hath seen and heard, that he testifieth : yet no man receiveth his 33 testimony. He that hath received his testimony, hath set to his 21. He that practiseth the truth (that is, true religion) cometh to the light — So even Nicodemus afterward did. Are wrought in God — That is, in the light, power, and love of God. 22. Jesus went — From the capital city, Jerusalem, into the land of Judea — That is, into the country. There he baptized — Not himself; but his disciples by his order, chap, iv, 2. 23. John also was baptizing — He did not repel them that offered, but ho more willingly referred them to Jesus. 25. The Jews — Those men of Judea, who now went to be baptized by Jesus; and John's disciples, who were mostly of Galilee : about purifying— That is, bap tisni. They disputed, which they should be baptized by. 27. A man can receive nothing — Neither he nor I. Neither could he do this, unless God had sent him : nor can I receive the title of Christ, or any ho- noiir comparable to that which he hath received from heaven. They seem to have spoken with jealousy and resentment ; John answers with sweet composure of spirit. 29. He that hath the bride is the bridegroom — He whom the bride follown. But all men now come to Jesus. Hence it is plain he is the bridegroom. T\t friend who heareth him — Talk with the bride; rejoiceth greatly — So far frc »i envying or resenting it. 30. He must increase, but I must decrease — So they who are now, like Joke, burnmg and shining lights, must (if not suddenly eclipsed) like him gradually dicrease, while others are increasing about them ; as they in their turns grew np, amidst the decays of the former generation. Let us know how to set, as well as how to rise ; and let it comfort our declining days to trace, in those who arc likely tc succeed us in our work, the openings of yet greater usefulness. 31. It is not improbable, that what is added, to the end of the chapter, are the words of the evangelist, not the Baptist. He that is of the earth — A mere man ; of earthly original, has a spirit and speech answerable to it. 35. No man — None comparatively, exceeding few receiveth his tesiimont/^ — With true faith. CHAPTER IV 221 34 seal, that God is vrue. For he whom God hath sent, speaketh the words of God ; for God giveth not him the Spirit by measure 35 The Father loveth the Son, and hath given all things into his h?nd. 36 He that believeth on the Son, hath everlasting life : but he ( hat obeyeth not the Son, shall not see life ; but the wrath of God abideth on him. I V^. When therefore the liord knew that the Pharisees had heard, 2 Jesus maketh and baptizeth more disciples than John, (Though 3 Jesus himself baptized not ; but his disciples,) He left Judea, and 4 departed again into Galilee And he must needs go through Samaria 5 Then cometh he to a city of Samaria, called Sychar, near the field 6 that Jacob gave to his son Joseph. Now Jacob's well was there. Jesus therefore being wearied with the journey, sat thus by the 7 well. It was about the sixth hour. There cometh a woman of Samaria to draw water. Jesus saith to her, Give me to drink. 8 (For his disciples were gone to the city to buy meat.) Then saith 9 the Samaritan woman to him, How dost thou, being a Jew, ask drink of me, who am a Samaritan woman ? For the Jews have no deal- 10 ings with the Samaritans. Jesus answered and said unto her, If thou hadst known the gift of God, and who it is that saith to thee. Give me to drink, thou wouldst have asked of him, and he would II have given thee living water. The woman saith to him, Sir, thou hast nothing to draw with, and the well is deep ; whence then has* 12 thou that living water ? Art thou greater than our father Jacob who gave us the well, and himself drank thereof, and his children 13 and his cattle ? Jesus answered and said to her, Whosoever drink 33. Hath set to his seal — It was customary among the Jews for the witness U Bet liis seal to the testimony he had given. That God is true — Whose words the Messiah speaks. 34. God giveth not him the Spirit by measure — As he did to the prophets, bu« immeasurably. Hence he speaketh the words of God in the most perfect manner 36. He that believeth on the Son hath everlasting life — He hath it already. Foi he loves God. And love is the essence of heaven. He that obeyeth not — A con sequence of not believing. IV. 1. The Lord knew — Though none informed him of it. 3. He left Judea — To sliun the effects of their resentment. 4. And he must needs go through Samaria — The road lying directly through il 5. Sychar — Formerly called Sichem or Shechera. Jacob gave — On his death bed, Gen. xlviii, 22. 6. Jesus sat down — Weary as he was. It was the sixth hour — Noon ; the heal of the day. 7. Give me to drink — In this one conversation he brought her to that knowledge which the apostles were so long in attaining. 8. For his disciples were gone — Else he needed not have asked her. 9. How dust thou — Her open simplicity appears from her very first words. The Tews have no dealings — None by way of friendship. They would receive no iind of favour from them. 10. If thou hadst known the gift — The living water ; and who it i>— He wLo iuoTir. is able to give it : thou wouldst have asked of him — On those words the stress lies. Water — In like manner he draws the allegory from bread, chap, vi, 27, and from light, chap, viii, 12 ; the first, the most simple, necessary, common, and salutary things in nature. Living water — The Spirit and its fruits. But she might the more easily mistake his meaning, because living water was a comniun phrase among the Jews for spring water. 12. Our father Jacob — So they fancied he was ; whereas they were, in truth, a miiture of manv nations, placed there by the king of Assyria, ? i the room of 15 222 ST JOHN. 1 4 eth of this water, will thirst again But whosoever drinketh of the water that I shall give him, will never thirst, but the water that I shall give him, will become in him a fountain of water springing Id up mto everlasting life. The woman saith to him. Sir, give me 16 this water, that I thirst not, neither come hither to draw. Jesua 17 saith to her, Go, call thy husband, and come hither. The woman answered and said, I have no husband. Jesus said to her, Thou 15 hast well said, I have no husband: For thou hast had five hus- bands, and he whom thou now hast, is not thy husband : this thou 1 9 saidst truly. The woman saith to him, Sir, I perceive that thou 20 art a prophet. Our fathers worshipped in this mountain : but ye say, that at Jerusalem is the place where men ought to worship. 21 Jesus saith to he' Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor at Jerusalem, worship the Fa- 22 ther. Ye worship ye know not what ; we know what we worship ; 23 for salvation is from the Jews. But the hour cometh, and now is, the Israelites whom he had carried away captive, 2 Kings xvii, 24. Who gave us the well — In Joseph their supposed forefather : and drank thereof — So even he had no better water than this. 14. Will never thirst — Will never (provided he continue to drink thereof) be miserable, dissatisfied, without refreshment. If ever that thirst returns, it will be the fault of the man, not the watei But the water that I shall give him — The spirit of faith working by love, shall become in him — An inward living principle, a fountain — Not barely a well, which is soon exhausted, springing up into ever- Msting life — Which is a confluence, or rather an ocean of streams arising from this fountain. 15. That I thirst not — She takes him still in a gross sense. 16. Jes's3 saith to her — He now clears the way that he might give her a bettet kind of water than she asked for. Go, call thy husband — He strikes directly at her bosom sin. 17. Thou hast well said — We may observe in all our Lord's discourses the ut- most weightiness, and yet the utmost courtesy. 18. Thou hast had five husbands — Whether they were all dead or not, her own conscience now awakened would tell her. 19. Sir, I perceive — So soon was her heart touched. 20. The instant she perceived this, she proposes what she thought the most important of all questions. This mountain — Pointing to Mount Gerizim. San- oallat, by the permission of Alexander the Great, had built a temple upon Mount Gerizim, for Manasseh, who for marrying Sanballat's daughter had been ex. pelled from the priesthood and from Jerusalem, Neh. xiii, 28. This was the place where the Samaritans used to worship in opposition to Jerusalem. And it was so near Sychar, that a man's voice might be heard from the one to the other. Our fathers worshipped — This plainly refers to Abraham and Jacob (from wh :)m the Samaritans pretended to deduce their genealogy) who erected altars in this place : Gen. xii, G, 7, and xxxiii, 18, 20. And possibly to the whole con- gregation, who were directed when they came into the land of Canaan to put the blessing upon Mount Gerizim, Deut. xi, 29. Ye Jews say. In Jerusalem if the place — Namely, the temple. 21. Believe me — Our Lord uses this expression in this manner but once; and that to a Samaritan. To his own people, the Jews, his usual language is, / say unto you. The hour cometh when ye — Both Samaritans and Jews, shall worship neither in this mountain, nor at Jerusalem — As preferable to any other place. True worship shall be no longer confined to any one place or nation. 22. Ye worship ye know not what — Ye Samaritans are ignorant, not only of the place, but of the very object of worship. Indeed, they feared the Lord after a fashion ; but at the same time served their own gods, 2 Kings xvii, 33. Salva- tion is from the Jews^So spake all the propliets, that the Savior.r should arise out of the Jewish nation : and that from thence the knowledge of him should spread to all nations under heaven. CHAPTER IV. 223 when tne true worshippers shall worship the Father in spirit and 24 in truth • for the Father seeketh such to worship him. God is a Spirit, and they that worship him must worship in spirit and in 25 truth. The woman saith to him, I know that the Messiah is com«- ing who is called Christ : when he is come, he will tell us all 26 things. Jesus saith to her, I that speak to thee am He. And upon 27 this came his disciples, and marvelled that he talked with a wo- man. Yet none said, What seekest thou ^ Or, Why talkesi thoa with her ^ Zi The woman then left her water pot, and went to the city, and 29 saith to the men, Come, see a man who told me all things that ever 30 I did : Is not this the Christ ? Then they went out of the city, and came to him. ? I:i .ce meantime his disciples prayed him, saying. Master, eat. i>Z But he said to them, I have meat to eat that ye know not of. The 33 disciples said one to another. Hath any man brought him to eat ? 34 Jesus saith to them. My meat is, to do the will of him that sent 35 me, and to finish his work. Say ye not. There are yet four months, and the harvest cometh ? Lo, I say to you, lift up your eyes and survey the fields, for they are white already to the har- 36 vest. And he that reapeth receiveth wages, and gathereth fru't to life eternal, that both he that soweth and he that reapeth ma) 23. The true worshippers shall worship the Father — Not here or there only, but at all times and in all places. 24. God is a Spirit — Not only remote from the body, and all the properties of it, but likewise full of all spiritual perfections, power, wisdom, love, holiness. And our worship should be suitable to his nature. We should worship him with the truly spiritual worship of faith, love, and holiness, animating all our tempers thoughts, words, and actions. 25. The woman saith — With joy for what she had already learned, and desire of fuller instruction. 26. Jesus saith — Hasting to satisfy her desire before his disciples came. 1 am He — Our Lord did not speak this so plainly to the Jews who were so fUll of the Messiah's temporal kingdom. If he had, many would doubtless have taken up arms in his favour, and others have accused him to the Roman governor. Yet he did in effect declare the thing, though he denied the particular title. For in a multitude of places he represented himself, both as the Son of man, and as the Son of God : both which expressions were generally understood by the Jews as peculiarly applicable to the Messiah. 27. His disciples marvelled that he talked with a woman — Which the Jewish rabbis reckoned scandalous for a man of distinction to do. They marvelled like, wise at his talking with a woman of that nation, wliich was so peculiarly hateful to the Jews. Yet none said — To the woman, What seekest thou ? — Or to Christ, Why talkest thou with her ? 28. The iDoman left her water pot — Forgetting smaller things. 29. A man who told me all things that ever I did — Our Lord had told her but a fem things. But his words awakened her conscience, which soon told her all the resv Is not this the Christ .?-r-She does not doubt of it herself, but incites them to make the inquiry. 31. In the meantime — Before the people came. 34. My meat — That which satisfies the strongest appetite of my soul. 35 The fields are white already — As if he had said. The spiritual harvest ia ripe already. The Samaritans, ripe for the Gospel, covered the ground round about them. 36. He that reapeth — Whoever saves souls, receiveth wages — A peculiar bless, mg to himself, and gathereth fruit — Many souls : that he that soweth — Christ th« reat sower of the seed, and he that reapeth may rejoice together — In heaven. 224 ST. JOHN. 37 rejoice together. And herein is the saying true, One soweth, and 38 another reapeth. I have sent you to reap that whereon you hav? bestowed no labour : others have laboured, and ye are entered inlc their labour. 39 And many of the Samaritans out of the city believed on him for the saying of the woman testifying, He told me all that ever 1 40 did. So when the Samaritans were come to him, they besooghl 41 him to tarry with them. And he abode there two days. And 42 many more believed, because of his word. And said to the woman, We no longer believe, because of thy saying ; for we have heard him ourselves, and know that this is indeed the Christ, the Saviour ol tne world 43 After the two days, he departed thence, and went into Galilee. 44 (Now Jeeus himself had testified, *That a prophet hath not honour 45 in his own country.) And when he was come into Galilee, the Galileans received him, having seen all the things that he did in Jerusalem at the feast. For they also had come to the feast. 46 So he came again to Cana of Galilee, where he had made the water wine. And there was a certain nobleman, whose son was 47 sick at Capernaum. When he heard that Jesus was come out of Judea into Galilee, he went to him, and besought him to come down 4S and heal his son, for he was at the point of death. Jesus said to him. Unless ye see signs and wonders, ye will in nowise believe. 49 The nobleman said to him, Sir, come down, ere my child die. Je- 50 sus said to him. Go : thy son liveth. And the man believed the 51 word that Jesus spake to him, and he went. And as he was now going down his servants met him, and told him, saying, Thy son 32 liveth. Then he asked of them the hour when he amended. And they said to him. Yesterday at the seventh hour the fever left him. 53 So the father knew^ it was at the same hour, in which Jesus had said to him, Thy son liveth. And himself believed, and his whole 54 house. This second miracle again Jesus wrought, being come out of Judea into Galilee. V. After this there was a feast of the Jews, and Jesus went up to 2 Jerusalem. Now there is in Jerusalem by the sheep gate, a bath which is called in the Hebrew tongue, Bethesda, having five por- 37. That saying — A common proverb ; One sjweth — The prophets and Christ ; another reapeth — The apostles and succeeding ministers. 38. / — The Lord of the whole harvest, have sent you — He had employed them already in baptizing, ver. 2. 42. We know that this is the Saviour of the world — And not of the Jews anly. 43. He went into Galilee — That is, into the country of Galilee : but not to Nazareth. It was at that town only that he had no honour. Therefore he went to other towns. 4 '■ To come down -For Cana stood much higher than Capernaum. 4b Unless ye see signs and wonders — Although the Samaritans believed with, out them 52. He asked the hour when he amended — The more exactly the works of God are considered, the more faith is increased. V. 1. .4 feast — Pentecost. 2. There is in Jerusalem — Hence it appears, that St. John wrote his Gospel beforo Jerusalem was destroyed : it is supposed about thirty years after the * Matt, xiii, 57. CHAPTER V 225 3 licos. In tliese lay a great multitude of diseased, of blind, halt, 4 withered, waiting for the moving of the water. For an angel weni down at certain times into the bath, and the water was troubled . and whosoever went in first, after the troubling of the water, was 5 made whole, whatsoever disease he had. And a certain man was 6 there, who had been diseased eight and thirty years. Jesus see- ing him lie, and knowing that he had now been diseased a long 7 time, saith to him, Desirest thou to be made whole 1 The infirm man answered him, Sir, I have no man to put me mto the bath, when the water is troubled ; and the while I am coming, another 8 steppeth down before me. Jesus saith to him, Rise, take up thy 9 bed and walk. And immediately the man was made whole, and took up his bed and walked : and the same day was the Sabbath. 10 Then said the Jews to him that was healed. It is the Sabbath ; ii 1 1 is not lawful for thee to take up thy bed. He answered. He that 12 made me whole, said to me, Take up thy bed and walk. Then asked they him. Who is the man that said to thee. Take up thy . 3 bed and walk 1 And he that was healed knew not who he was ; 14 for Jesus had retired, a multitude being in the place. Afterward Jesus findeth him in the temple, and said to him, Lo, thou art made 15 whole : sin no more, lest a worse thing come to thee. The man departed and told the Jews, that it was Jesus who had made him whole. 16 And therefore the Jews persecuted Jesus, because he had done 17 these things on the Sabbath. But Jesus answered them. My Fathei 18 worketh until now, and I work. Therefore the Jews sought the ascension. Having five porticos — Built for the use of the sick. Probably the basin had five sides ! Bethesda signifies the house of mercy, 4. An angel — Yet many unaoubtedly thought the whole thing ta be purely latural. At certain times — Perhaps at a certain hour of the day, during tliis paschal week, went down — The Greek word implies that he had ceased going down, before the time of St. Jolin's writing this. God might design this to raise expectation of the acceptable time approacliing, to add a greater lustre to his Son's miracles, and to show that his ancient people were not entirely forgotten of him. The first — Whereas the Son of God healed every day not one only, but whole multitudes that resorted to him. 7. The sick man answered — Giving the reason why he was not made whole, notwithstanding his desire. 14. Sin no more — It seems his former illness was the effect or punishment of sin. 15. The man went and told the Jews, that it was Jesus who had made him whole — One might have expected, that when he had published the name of his benefactor, crowds would have thronged about Jesus, to have heard the words of his mouth, and to have received the blessings of the Gospel. Instead of this, they surround him with a hostile intent : they even conspire against his life, and for an imagined transgression in point of ceremony, would have put out this light of Israel. Let us not wonder then, if our good be evil spoken of: if even candour, benevolence, and usefiilness, do not disarm the enmity of those who have br^en taught to prefer sacrifice to mercy ; and who, disrelishing the genuine Gospel, naturally seek to slander and persecute the professors, but especially the defenders of it. 17. My Father worketh until now, and I work — From the creation till now he hath been working without intermission. I do likewise. This is the propositio? which is explained from ver. 19, to ver. 30, confirmed and vindicated in the Slst and following verses. 18. His own Father — The Greek word means his oion Father in such a sense a» no creature can speak. Making himself equal with Gad — It is evident all th« 226 ST. JOHN. more to kill him, because he not only broke the Sabbath but also said that God was his own Father, making himself equal with God. 19 Then answered Jesus and said to them, Verily, verily I say unto you, the Son can do nothing of himself, but what he seeth ilie Fa- ther do : but what things soever he doth, these also doth the Son 2C likewise. For the Father loveth the Son, and showeth him all things that himself doth : and he will show him greater works than 21 these, so that ye will marvel For as the Father quickeneth the 22 dead, so the Son also quickeneth whom he will. For neither doth the Fathei judge any one, but hath given all judgment to the Son ; 23 That all liien may honour the Son, even as they honour the Fa ther. He that honoureth not the Son, honoureth not the Father / i that sent him. Verily, verily I say unto you, he that heareth ray word, and believeth on him that sent me, hath everlasting life, and Cometh not into condemnation, but is passed from death to life. 25 Verily, verily I say to you. The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that heai 26 shall live. For as the Father hath life in himself, so hath he 27 given to the Son also to have life in himself. And hath given him hearers so understood him, and that our Lord never contradicted, but con- tirmed it. 19. The Son can do nothing of himself — This is not his imperfection, but his glory, resulting from his eternal, intimate, indissoluble unity with the Father. Hence it is absolutely impossible, that the Son shoald judge, will, testify, or teach any thing without the Father, ver. 30, &.c ; chap, vi, 38 ; chap, vii, 16; or that he should be known or believed on, separately from the Father. And he here defends his doing good every day, without intermission, by the example of hie Father, from which he cannot depart : these doth the Son likewise — All these, and only these ; seeing he and the Father are one. 20. The Father showeth him all things that himself doth — A proof of the most intimate unity. And he will show him — By doing them. At the same time (not at different times) the Father showeth and doth, and the Son seeth and doth. Greater works — Jesus oftener terms them works, than signs or wonders, because they were not wonders in his eyes. Ye will marvel — So they did, when he raised Lazarus. 21. For — He declares which are those greater works, raising the dead, and judging the world. The power of quickening whom he will follows from the power o{ judging. These two, quickening a.nA judging, are proposed ver. 21, 22. The acquittal of believers, wliich ^Tesu^\>oses judgment, is treated of in the 24th verse : the quickening some of the dead, ver. 25 ; and the general resurrec- tion, ver. 28. 22. For neither doth the Father judge — Not without the Son : but he doth_;M£i^« hy that man whom he hath ordained. Acts xvii, 31. 23. That all men may honour the Son, even as they honour the Father — Either willingly, and so escaping condemnation, by faith : or unwillingly, when feeling the wrath of the Judge. This dernonstrates the equality of the Son with the Father. If our Lord were God only by office or investiture, and not in the unity of the Divine essence, and in all respects equal in Godhead with the Father, he could not be honoured even as, tliat is, with the same honour that they honourei the Father He that honoureth not the Son — With the same equal honour, great?y dishonoureth the Father that sent him. 24. And Cometh not into conde?nnation — Unless he make shipwreck of the faith 25. The dead shall hear the voice of the Son of God — So did Jairus's daughter, the widow's eon, Lazarus. 26. He hath given to the Son — By eternal generation, to have life in himself- Absolute, independent. 27. Because he is the Son of man — He is appointed to judge mankind becauae ho was made maiK CHAPTER V . 227 authority to execute judgment likewise, because he is the Son of 38 man. Marvel not at this : for the time is coming in which all that 29 are in the graves shall hear his voice, And shall come forth, they that have done good to the resurrection of life, and they that have 30 done evil to the resurrection of damnation. I can do nothing of myself: as I hear, I judge, and my judgment is just; because T 31 seek not my own will, but the will of him that sent me. If I tes- 33 tify of myself, my testimony is not valid. There is another that estifieth of me, and I know that the testimony which he testifieth jf me is valid. 33 Ye sent to John, and he bare testimony to the truth. But 1 34 receive not testimony from man , but these things I say, that ye 35 may be saved. He was a burning and a shining light, and ye 36 were willing for a season to rejoice in his light. But I have a greater testimony than that of John- for the works which the Father hath given me to fulfil, the very works that I do testify of 37 me, that the Father hath sent me. And the Father who hath sent me, he hath testified of me : ye have neither heard his voice 38 at any time, nor seen his form. And ye have not his word abid- 39 ing in you ; for whom he hath sent, ye believe not. Search the Scriptures : in them ye are assured ye have eternal life : and it 40 is they that testify of me. Yet ye will not come to me, that ye 41 may have life. I receive not honour from men, But I know you, 42 that ye have not the love of God in you. For I am come in my 43 Father's name, anc*. ye receive me not : if another shall come in 28. The time is coming- —When not two or three, but all shall rise. 29. The resurrection of life — Th£.t resurrection which leads to life everlasting.' 30. / can do nothing oj myself — It is impossible I should do any thing sepa. rately from my Father. As I hear — Of the Father, and see, so I judge and do ; because I am er.s'jntially united to him. See ver. 19. 31. If I ttstijv of T/it/tilf — That is, if I alone, (which indeed is impossible,) my testimony ii uot valid. 32. Th':re is another — The Father, ver. 37, and I know that, even m your judg. mcnt. his testimony is beyond exception. 33. He bare testimory — That 1 am the Christ. 34. But I have no need to receive, ^c. But these things — Concerning John, ivhom ye yourselves reverence, / say, that ye may be saved — So really and seriously did he will their salvation. Yet they were not saved. Most, if not all of them, died in their sins. 35. He was a burning and a shining light — Inwardly burning with love and zeal, outwardly shining in all holiness. And even ye were willing for a season — A short time only. 37. He hath testified oj me — Namely at my baptism. I speak not of ray sup. posed father Joseph. Ye are utter strangers to him of whom I speak. 38. Ye have not his word — All who believe have the word of the Father (the I ame with the word of the Son) abiding in them, that is, deeply ingrafted in iheir hearts. 33. Search the Scriptures — A plain command to all men. In them ye are issured ye have eternal life — Ye know they show you the way to eternal lift And these very Scriptures testify of me, 40. Yet ye will not come unto me — As they direct you. 41. / receive not honour from men — I need it not. I seek it not from you foi inj own sake. 42. But I know you — With this ray he pierces the hearts of the hearers, An4 ibis duubtless he spake with the tcnderest compassion. 43. If another shall come — Any false Christ. 226 ST. JOHN. 14 hm own name, him will ye roceive. How can ye believe, wIiiIp ye receive honour one of anotlier, and seek not the honour that is 45 from God only ? Think not that 1 will accuse you to the Father • there is one that accuseth you, even Moses, in whom ye trust 46 For had ye believed Moses, ye would have believed me : for he 47 wrote of me. But if ye believe not his writings, how shall ye be lieve my words. VI. * After these things, Jesus went over the sea of Galilee, iXi 2 sea of Tiberias, And a great multitude followed him, because th£< 3 had seen the miracles which he did on the diseased. But Jesus 4 went up into the mountain, and sat there with his disciples. And 5 the passover, a feast of the Jews, was nigh. Jesus then lifting up his eye«, and seeing a great multitude coming to him, saith to Phi- d lip. Whence shall we buy bread, that these may eat ? (But this he said trying him : for he himself knew what he intended to do.) 7 Philip answered him, Two hundred penny worth of bread is not 8 sufficient for them, that each of them may take a little. One of 9 his disciples, Andrew, Simon Peter's brother, saith to him. Here is a lad, who hath five barley loaves and two small fishes : but what 10 are they among so many ? Jesus said. Make the men sit down. (Now there was much grass in the place.) So the men sat down, 11 in number about five thousand. Then Jesus took the loaves, and having given thanks, distributed to the disciples, and the disciples to them that were sat down, and likewise of the fishes as much as 12 they would. When they were filled, he saith to his disciples, 13 Gather up the fragments which remain, that nothing be lost. They therefore gathered them, and filled twelve baskets with the frag ' ments of the five barley loaves, which remained over and above to 14 them that had eaten. Then those men having seen the miracle which Jesus did, said. Of a truth this is the prophet that was to 15 come into the world. Jesus therefore knowing that they were about to come and take him by force to make him a king, again retired to the mountain all alone. 16 fin the evening, his disciples went down to the sea, and enter- ing into the vessel, they went over the sea toward Capernaum : 17 And it was now dark, and Jesus was not come to them. And the 44. While ye receive honour — That is, while ye seek the praise of men rathei than the praise of God. At tlie feast of pentecost, kept in commemoration of the giving the law from Mount Sinai, their sermons used to be full of the praises of the law, and of the people to whom it was given. How mortifying then must the following words of our Lord be to them, while they were thus exulting m Moses and his law ! 45 There is one that accuseth you — By his writings. 46 He wrote of me — Every where; in all his writings ; particularly Di.iii iviii, 15, 18. VI. 1. After these things — The history of between ten and eleven months is 'x tee supplied here from the other evangelists. 3. Jesus went up — Before the people overtook him. 5. Jesus saith to Philip — Perhaps he had the care of providing victuals for the family of the apostles. 15. He retired to the mountain alone — Having ordered his disciples to crosi over the lake. ♦ Matt. xiv. 13 ; Mark vi, 32 ; Luke ix, 10 tMatt. xiv, 22 ; Mark vi. 45. CHAPTER VI. 229 18 sea ran high, a great wind blowing. And having rowed about five 19 and twenty or thirty furlongs, they see Jesus walking on the sea, 20 and drawing nigh to the vessel : and they were afraid. But he 21 saith to them, It is I ; be not afraid. Then they willingly received him into the vessel ; and immediately the vessel was at the land to which they were bound. 23 The day following, the multitude who had stood on the other side of the «ea, because they saw there was no other vessel there, save that onu into which his disciples went, and that Jesus went not into the vessel with his disciples, but that his disciples were gone away 23 alone : (But there came other little vessels from Tiberias, near the place where they had eaten bread, after the Lord had given thanks.) 24 When they saw that Jesus was not there, neither his disciples, they also went aboard the vessels, and came to Capernaum seek ing Jesus. 25 And having found him on the other side of the sea, they said to 26 him. Rabbi, when comest thou hither ? Jesus answered them and said. Verily, verily I say to you, ye seek me, not because ye saw the miracles, but because ye did eat of the loaves and were 27 satisfied. Labour not for the meat which perisheth, but for that which endureth to everlasting life, which the Son of man will give 28 you ; for him hath God th(! Father sealed. Then said they to him, 29 What shall we do, that we may work the works of God ? Jesus answered and said to them. This is the work of God, that ye believe 30 on him whom he hath sent. They said therefore to him, What sign dost thou then, that we may see and believe thee ? What dost thou 31 work? Our fathers ate manna, in the wilderness, as it is written, 32 * He gave them bread from heaven to eat. Then said Jesus to them, 22. Who had stood on the other side — They were forced to stay a while, because there were then no other vessels ; and they stayed the less unwillingly, because they saw that Jesus was not embarked. 26. Our Lord does not satisfy their curiosity, but corrects the wrong motive they had in seeking him : because ye did eat — Merely for temporal advantage. Hitherto Christ had been gathering hearers ; he now begins to try their sincerity, by a figurative discourse concerning his passion, and the fruit of it, to be received by faith. 27. Labour not for the meat which perisheth — For bodily food : not for that only, not chiefly : not at all, but in subordination to grace, faith, love, the meat which endureth to everlasting life. Labour, work for this ; for everlasting life So our Lord expressly comniiinds, work for life, as well us from life : from a princi- pie of faith and love. Him hath the Father sealed — By this very miracle, as well as by his whole testimony concerning him. See chap, iii, 33. Sealing is a mark of the authenticity of a writing. 98. The works of God — Works pleasing to God. 29. This is the work of God — The work most pleasing to God, and the founda. t on of all others: that ye believe — He expresses it first properly, afterward figu. :atively. 30. What sig n dost thou ? — Amazing, after what they had just seen ! 3L Our fathers ate manna — This sign Moses gave them. He gave them bread ^rom heaven — From the lower sublunary heaven ; to which Jesus opposes the highest heaven : in which sense he says seven times, ver. 32, 33, 38, 50, 58, 62, that he himself came down from heaven. 32. Moses gave you not bread from heaven — It was not Moses who gave the manna to your fathers ; but my Father who now giveth the true bread from heaven. * Psalm Ixxviii, 24. 230 ST JOHN Verily, verily I say unto you, Moses gave you not the bread from 33 heaven ; but my Father giveth you the true bread from heaven. For the bread of God is he that cometh down from heaven, and giveth 34 life to the world. Then said they to him. Lord, ever give us this 35 bread. And Jesus said to them, I am the bread of life. He that cometh to me shall never hunger, and he that believeth on me shaJ' 36 never thirst. But 1 told you, that though ye have seen me, ye be- 37 lieve not. All that the Father giveth me, will come to me, and hina 38 that cometh to me, I will in nowise cast out. For I came down from heaven, not to do my own will, but the will of him that sent 39 me. And ihis is the will of him that sent me. That of all which he hath given me, I should lose nothing, but should raise it up at 40 the last day. And this is the will of him that sent me, that every one who seeth the Son, and believeth on him, should have ever- lasting life : and I will raise him up at the last day, 41 The Jews then murmured about him, because he said, I am the 42 bread which came down from heaven. And they said. Is not this Jesus, the son of Joseph, whose father and mother we know ? 43 How then saith he, 1 came down from heaven ? Jesus answered 44 and said to them, Murmur not among yourselves. No man can come unto me, unless the Father who hath sent me, draw him 45 and I will raise him up at the last day. It is written in the pro phets, * And they shall be all taught of God. Every man there fore that hath heard and learned of the Father cometh to me 46 Not that any man hath seen the Father, save he who is from God 33. He that — giveth life to thi world — Not (like the manna) to one people only and that from generation to generation. Our Lord does not yet say, I am that bread ; else the Jews would not have given him so respectful an answer, ver. 34. 34. Give us this bread — Meaning it still, in a literal sense : yet they seem now to be not far from believing. 35. / am the bread of life — Having and giving life : he that cometh — he that believeth — Equivalent expressions : shall never hunger, thirst — Shall be satisfied, happy, for ever. 36. / have told you — Namely, ver. 26. 37 All that the Father giveth me — All that feel themselves lost, and follow the drawings of the Father, he in a peculiar manner giveth to the Son : will come to me — By faith. And him that thus cometh to me, I will in nowise cast out — I will give him pardon, holiness, and heaven, if he endure to the end — to rejoice in his light. 39. Of all which he hath already given me — See chap, xvii, 6, 12. If they endure to the end. But Judas did not. 40. Here is the sum of the three foregoing verses. This is the will of him that sent me — This is the whole of what I have said: this is the eternal, unchangea- ble will of God. Every one v;ho truly believeth, shall have everlasting life. Every one that seeth and believeth — The Jews saw, and yet believed not. And J will raise him up — As this is the will of him that sent me, J will perforni ii effectually. 44. Christ having checked their murmuring, continues what he was saying, ver. 40. No man comes to me, unless my Father draw him — No man can believe m Christ, unless God give him power : he draws us first, by good desires. Not by compulsion, not by laying the will under any necessity ; but by the strong and bweet, yet still resistible, motions of his heavenly grace. 45. Every man that hath heard — The secret voice of God, he, and he cnly believeth. 46. Not that any one — Must expect him to appear in a visible shape. He vh* is from or with GoU--In a more eminent manner than any creature. * Isainh liv, 13. CHAPTER VI. 331 47 he hath seen the Father. Verily, verily I say unto you, he thai 48 believeth on ine hath everlasting life. I am the bread of life. 49 Your fathers ate manna in the wilderness, and yet died. This is the bread which cometh down from heaven, that a man may eat 50 of it, and not die. I am the living bread which came down from 51 heaven : If any man eat of this bread, he shall live for ever, and the bread that 1 will give is my flesh, which I will give for the life of the world i2 The Jews then debated among themselves, saying. How can this 53 man give us his flesh to eat ? But Jesus said to them. Verily. ^erily I say unto you, unless ye eat the flesh of the Son of man, 64 and drink his blood, ye have no life in you. He that eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him 55 up at the last day. For my flesh is meat indeed, and my blood is 56 drink indeed. He that eateth my flesh and drinketh my blood, 57 abideth in me, and I m hi.m. As the living Father hath sent me, and I live by the Father, so he that eateth me, even he shall live 58 by me. This is the bread which came down from heaven ; not as your fathers ate manna, and died : he that eateth of this bread, shall 59 live for ever. These things he said in the synagogue, teaching at Capernaum. 60 Many of his disciples hearing it, said, This is a hard saying ; 61 who can hear it ? Jesus knowing in himself that his disciples 62 murmured about this, said to them, Doth this offend you ? What 63 if ye shall see the Son of man ascend where he was before ^ It is the Spirit that quickeneth : the flesh profiteth nothing : the words 64 that I have spoken, they are Spirit and they are life. But there 50. Not die — Not spiritually ; not eternally. 51. If any eat of this bread — That is, believe in me: he shall live for ever — In other words, he that believeth to the end shall be saved. My flesh which 1 will give you — This whole discourse concerning his flesh and blood refers directly to his passion, and but remotely, if at all, to the Lord's Supper. 52. Observe the degrees : the Jews are tried hore ; the disciples, ver 60-66 the apostles, ver. 67. 53. Unless ye eat the flesh of the Son of man — Spiritually : unless ye draw con- tinual virtue from him by faith. Eating his flesh is only another expression for believing. 55. Meat — drink indeed — With which the soul of a believer is as tmly fed, as his body with meat and drink. 57. / live by the Father — Being one with him. He shall live by me — Being one with me. Amazing union I 58. This is — That is, I am the bread — Which is not like the manna your fathers ate, who died notwithstanding. 60. This is a hard saying — Hard to the children of the world, but sweet to the children of God. Scarce ever did our Lord speak more sublimely, even to the apostles in private. Who can hear — Endure it ? 62. What if ye shall see the Son of man ascend where he teas before ? — How ai"i '.h m:re incredible will it then appear to you, that he should give you his flesh to eat ? 63. It is the Spirit — The spiritual meaning of these words, by which God g; veth life. The flesh — The bare, carnal, literal meaninf, profiteth nothing The words which I have spoken, they are spirit — Are to be taken in a spiritual sense • 9nd, when they are so understood, they are life — That is, a means of spiritual life to the hearers. 64. But there are some of you who believe not — And so receive no life by them, because yon take them in a gross literal sense. For Jesus knew from the begin ^32 ST. JOHN. are some of you who believe not. (For Jesus had known from the beginning who they were that believed not, and who would betray 65 him.) And he said, Therefore said I to you. That no man can come to me, unless it be given him by my Father. 66 From this time many of his disciples went back and walked no 67 more with him. Then said Jesus to the twelve. Are ye also 68 minded to go away ? Then Simon Peter answered him, saying Lord, to whom shall we go ? Thou hast the words of eternal lift 69 .Vnd we have believed and known, that thou art the Christ, the 70 Son of the living God. Jesus answered them, Have not I chosen 71 you twelve? Yet one of you is a devil He spake of Judas Isca- riot, the son of Simon ; for he it was that would betray him, being One of the twelve. VH. After these thmgs Jesus walked m Galilee : for he would not 2 walk in Judea, because the Jews sought to kill him. Now the 3 Jews' feast of tabernacles was nigh. His brethren therefore said to him. Depart hence and go into Judea, that thy disciples there 4 also may see the works which thou dost. For no man doth any thing in secret, but desireth to be publicly known : if thou dost 5 these things, show thyself to the world. (For neither did his bre- 6 thren believe on him.) Jesus saith to them. My time is not yet 7 come : your time is always ready. The world cannot hate you, but me it hateth ; because I testify of it, that its works are evil, 8 Go ye up to the feast : I go not up to this feast yet ; because my ning — Of his ministry : who would betray him — Therefore it is plain, God does foresee future contingencies : — " But his foreknowledge causes not the fault, Which had no less proved certain unforeknown.' 65. Unless it be given — And it is given to those only who will receive it on God's own terms. 66. From this time many of his disciples went back — So our Lord now began to purge his floor : the proud and careless were driven away, und those remained who were meet for the Master's use. 68. Thou hast the words of eternal life — Thou, and thou alone, speakest the words which show the way to life everlasting. 69- And we — Who have been with thee from the beginning, whatever others do, have known — Are absolutely assured, that thou art the Christ. 70. Jesus answered them — And yet even ye have not all acted suitable to this knowledge. Havt I not chosen or elected you twelve ? — But they might fall even from that election. Yet one of you — On this gracious warning, Judas ought to bive repented ; is a devil — Is now influenced by one. VII. 1. After these things Jesus walked in Galilee — That is, continued there, ft r some months after tlie second pussover. For he would not walk — Continue in Judea ; because the Jews — Those of them who did not believe ; and in particulat the chief priests, scribes, and Pharisees, sought an opportunity to kill him. 2. The feast of tabernacles — The time, manner, and reason of this feast maj be P'.en, Lev. xxiii, 34, &.c. 3 His brethren — So called according to the Jewish way of speaking. They were his cousins, the sons of his mother's sister. Depart hence — From this ob- Bcure place. 4. For no man doth any thing — Of this kina, in secret; but rather desireth to be of public use. If thou really dost these things — These miracles which are re- ported; show thyself to the world — To all men. 6. Jesus saith. Your time is always ready — This or any time will suit you. 7. The world cannot hate you — Because ye are of the world. But me it hateth —And all that bear the same testimony. CHAPTER VU. 233 9 time is not yet fully come. Having said these things to them, he abode in Galilee. 0 But when his brethren were gone up, then he also went up to .1 the feast, not openly, but as it were privately. Then the Jews 12 sought him at the feast, and said, Where is he ' And there was much murmuring among the multitude concerning him : for some 13 said. He is a good man, others said. Nay; but he seduceth .he people. However no man spake openly of him, for fear of (h» Jews. 1-1 Now at the middle of the feast, Jesus went up into the temple 15 and taught. And the Jews marvelled, saying. How doih this man lU know letters, having never learned? Jesus answered ihem and 17 said, My doctrine is not mine, but his that sent me. If any man be willing to do his will, he shall know of the doctrine, whether it 18 be of God, or whether I speak of myself. He that speaketh of himself, seeketh his own glory ; but he that seeketh the glory of him that sent him, the same is true, and there is no unrighteous- 19 ness in him. Did not Moses give you the law? Yet none of you 20 keepeth the law. Why seek ye to kill me ? The people answerer 21 and said. Thou hast a devil. Who seeketh to kill thee ? Jesus answered and said to them, I did one work, and ye all marvelled at 22 it. Moses gave you circumcision, (not that it is of Moses, but of 23 the fathers,) and ye circumcise a man on the Sabbath. If a man 10. He also went up to the /east— This was his last journey but one to Jorusa lem. The next time he went up he suffered. 11. The Jews — The men of Judea, particularly of Jerusalem. 12. There was much ynurmvring among the mvltitude — Much whispering; many private debates with each other, among those who were come from distant parts. 13. However no man spake openly of him — Not in favour of him : for fear of the Jews — Those that were in authority. 14. Now at the middle of the feast — Which lasted eight days. It is probable this was on the Sabbath day. Jesus went up into the temple — Directly, without stopping any where else. 15 How does this man know letters, having never learned? — How comes he to bn 90 well acquainted with sacred literature as to be able thus to expound the Sijiipture, witli such propriety and gracefulness, seeing he has never learned this, at any place of education ? 16. My doctrine is not mine — Acquired by any labour of learning; hut his that sent me — Imiiiedi;itely infused by him. 17. If any man be icilling to do his will, he shall know of the doctrine, whether it be of God — This is a universal rule, with regard to all persons and doctrines. He that is thoroughly willing to do it, shall certainly know what the will of God is. 18. There is no unrighteousness in him — No deceit or falsehood. 19. But ye are unrighteous ; for ye violate the very law which ye profess bc r ich zeal for. 20 The people answered. Thou hast a devil-r-A lying spirit. Who seeketh tt kill thi '. ? — These, coming from distant parts, probably did not know the iesigr of the priests and rulers. 21. / did — At the pool of Bethesda : one work — Out of many : and ye all marvelled at it — Are amazed, because I did it on the Sabbath day. 22. Moses gave you circu7ncision — The sense is, because Moses enjoined you circumcision (though indeed it was far more ancient than him) you think it no narm to circumcise a man on the Sabbath : and are ye angry at me (which anger dad now continued sixteen months) for doing so much greater a good, for healing ft man, body and soul, on the Sabbath 7 234 ST JOHN receive circumcision on the Sabbath, that the law of Moses maj not be broken ; are ye angry at me, because I entirely healed a 24 man on the Sabbath ' Judge not according to appearance, but judge righteous judgment. 25 Then said somut he said, I am he. 10 They said to him. How were thine e>es opened? Ho answered .1 and said, A man called Jesus made clay and anointed my eyes, I i and said to me. Go to the pool of Siloam and wash. And I went, and washed, and received sight. Then said they to him, Where is he ? He said, I know not. !3 They bring to the Pharisees the man who had aforetime been 14 blind. (It was the Sabbath, when Jesus made the clay and opened 15 his eyes.) Again the Pharisees also asked him how he had received his sight ? He said to them, He put clay on my eyes, and 16 I washed, and see. Therefore said some of the Pharisees, This man is not of God because he keepeth not the Sabbath. Others 17 said. How can a man that is a sinner do such miracles ? And there was a division among them. They say to the blind man again, What sayest thou of him, for that he hath opened thine eyes ? 18 He said, He is a prophet. But the Jews did not believe concern- ing him, that he had l3een blind and received his sight, till they had 19 called the parents of him who had received his sight. And they asked them, saying. Is this your son, who ye say was born blind ? 20 How then doth he now see ? His parents answered them, and said 21 We know that this is our son, and that he was born blind. Bu* how he now seeth, we know not, or who hath opened his eyes we know not. He is of age : ask him ; he will speak concerning 22 himself. His parents said this because they feared the Jews ; foi the Jews had already agreed. That if any man should own him to 23 he Christ, he should be put out of the synagogue. Therefore said his parents. He is of age ; ask him. 24 Therefore they called a second time the man that had been blind, and said to him, Give glory to God ; we know that this man 25 is a sinner. He answered and said, That he is a sinner I know 26 not : one thing I know, that I was blind and now see. They said to him again. What did he to thee ? How opened he thine eyes ? 27 He answered them, I have told you already, and ye did nr>t hearken : why would you hear it again ? Are ye ilso willing x be 28 his disciples 1 Then they reviled him and said. Thou art a Jisci- 80 was a type of the Messiah, who was sent of God. He went and washed, and came seeing — He believed, and obeyed, and found a blessing. Had he been wise in his own eyes, and reasoned, like Naanian, on the impropriety of the means, he had justly been left in darkness. Lord, may our proud hearts be subdued to the methods of thy recovering grace ! May we leave thee to choose how thou ml*, bestow favours, which it is our highest interest to receive on any terms. 11. A man called Jesus — He seems to have been before totally ignorant of him. 14 Avniting the eyes — With any kind of medicine on the Sabbath, waa ''artijularly forbidden (sy the tradition of the elders. 16. This man is not of God — Not sent of God. How can a man that is a sin. ner — That is, one living in wilful sin, do such miracles ? 17. What sayest thou of him, for that he hath opened thine eyes? — What info. rence dost thou draw herefrom ? 22, He should be put out of the synagogue — That ib, be excommunicated. 27. Are ye also — As well as I, at length convinced and willing to be Ms dig. ziples ? •442 ST. JOHN 29 pie of that fellow ; but we are disciples of Moses. We know that God spake to Moses ; but we know not this fellow, whence he is. 30 The man answered and said to them, Why, herein is a marvellous thing, that ye know not whence he is ; although he hath opened my eyes ! We know that God hearetL not sinners ; but if a man be a worshipper of God, and do his will, him he heareth 32 Since the world began it was not heard that any man opened the 33 eyes of one that was bom blind. If this man were not of God, \f 34 could do nothing. They answered and said to him. Thou was! altogether born in sin, and dost thou teach us ? And they cas« him out. 35 Jesus heard that they had cast him out ; and having found him, 36 he said to him. Dost thou believe on the Son of God ? He an- 37 swered and said. Sir, who is he, that I may believe on him ? Jesus said to him, Thou hast both seen him, and he that talketh with 38 thee is he. And he said, Lord, I believe. And he worshipped 39 him. Jesus said. For judgment am I come into the world, that they 40 who see not may see, and that they who see may become blind. And some of the Pharisees that were with him heard this, and said to 41 him, Are we blind also ? Jesus said to them. If ye had been blind ye would have no sin. But now ye say. We see : therefore your sin remaineth. X. Verily, verily I say to you, he that entereth not by the door into the sheepfold, but climbeth up some other way, he is a thief 29. We know not whence he is — By what power and authority he does these things. 30. The man answered — Utterly illiterate as he was. And with what strength and clearness of reason 1 So had God opened the eyes of his understanding, as well as his bodily eyes. Why, herein is a marvellous thing, that ye — The teachers and guides of the people, should not know, that a man who has wrought a miracle, the like of which was never heard of before, must be from heaven, sent by God. 31. We — Even we of the populace, know that God heareth not sinners — Not impenitent sinners, so as to answer their prayers in this manner. The honest courage of this man in adhering to the truth, though he knew the consequence, ver. 22, gives him claim to the title of a confessor. 33. He could do nothing — Of this kind ; nothing miraculous. 34. Born in sin — And therefore, they supposed, born blind. They cast him out — Of the synagogue ; excommunicated him. 35. Having found him — For he had sought him. 36. Who is he, that I may believe ? — This implies some degree of faith already. He was ready to receive whatever Jesus said. 37. Lord, I believe — What an excellent spirit was this man of! Of so deep and strong an understanding; (as he had just shown to the confusion of the Phari- sees,) and yet of so teachable a temper I 39. For judgment am I come into the world — That is, the consequence of mj coming will be, that by the just judgment of God, while the blind in body and •oul receive their sight, they who boast they see, will be given up to still greatei blirwdness than before. 41. If ye had been blind — Invincibly ignorant; if ye had not he;: u. man) means of knowing: ye would have had no sin — Comparatively to what je hav« now. But now ye say — Ye yourselves acknowledge. Ye see, therefore your rin remaineth — Without excuse, without remedy. X. 1. He that entereth not by the door — By Christ. He is the only lawiul en- trance. Into the sheepfold — The Church. He is a thief and a robber — In God'h account. Such were all those teachers, to whom our Lord had just been speaking. CHAPTER X. 243 2 and a robber. But hv9 that enterelh in by the door is the shepherd 3 of the sheep. To him the door keeper openeth, and the sheep hear his voice, and he calleth his own slieep by name, and leadeth 4 them out. And when he hath led forth his own sheep, he goeth before them, and the sheep follow him : for they know his voice 5 They will not follow a stranger, but will flee from him ; for they 6 know not the voice of strangers This pnrable spake Jesus to them ; but they understood not what things they were which he spake to them. 7 Therefore Jesus said to them again, Verily, verily I say unto you, 6 I am the door of the sheep. Whosoever are come before me, are 9 thieves and robbers ; but the sheep did not hear them. I am the door ; if any one enter in by me, he shall be safe, and shall go in and iO out, and find pasture. The thief cometh not, but to steal, and to kill, and to destroy : I am come, that they may have life, and that they 1 1 may have it abundantly : I am the good shepherd : the good shep- 12 herd layeth down his life for the sheep. But the hireling, who is 3. To him the door keeper openeth — Christ is considered as the shepherd, ver. 11. As the door in the first and following verses. And as it is not unworthy of Christ to be styled the door, by which both the sheep and the true pastor enter, so neither is it unworthy of God the Father to be styled the door keeper. See Acts xiv, 27 ; Col. iv, 3 ; Rev. iii, 8 ; Acts xvi, 14. And the sheep hear his voice — The circumstances that follow, exactly agree with the customs of the ancient eastern shepherds. They called their sheep by name, went before them and the sheep followed them. So real Cliristians hear, listen to, understand, and obey the voice of the shepherd whom Christ hath sent. And he counteth them his own, dearer than any friend or brother: calleth, advises, directs each by name, and leadeth them out, in the patlis of righteousness, beside the waters of comfort. 4. He goeth before them — In all the ways of God, teaching them in every point, by example as well as by precept ; and the sheep follow him — They tread in his steps : for they know his voice — Having the witness in themselves that his words are the wisdom and the power of God. Reader, art thou a shepherd of souls ? Then answer to God. Is it thus with thee and thy flock ? 5. They will not follow a stranger — One whom Christ hath not sent, who doth not answer the preceding description. Him they will not follow — And who can constrain them to it ? But will flee from him — As from the plague. For they know not the voice of strangers — They cannot relish it ; it is harsh and grating to them. They find nothing of God therein. 6. They — The Pharisees, to whom our Lord more immediately spake, as ap pears from the close of the foregoing chapter. 7. / am the door — Christ is both the Door and the Shepherd, and all things. 8. Whosoever are come — Independently of me, assuming any part of my cha. racter, pretending, like your elders and rabbis, to a power over the consciences of men, attempting to make laws in the Churcli, and to teach their own traditions as the way of salvation : all those prophets and expounders of God's word, that enter not by the door of the sheepfold, but run before I have sent them by my Spirit. Our Lord seems in particular to speak of those that had undertaken this ■»ffice since he began his ministry, are thieves — Stealing temporal profit to them. »elves, and robbers — Plundering and murdering the sheep. 9. // any one — As a sheep, enter in by me — Through faith, he shall be safe — From t'le wolf, and from those murdering shepherds. And shall go in and out — Shall continually attend on the shepherds whom I have sent ; and shall find pasture — Food for his soul in all circumstances. 10. The thief cometh not but to steal, and to kill, and to destroy — That is, no thing else can be the consequence of a shepherd's coming, who does not ente* in by me. 12. But the hireling — It is not the bare receiving hire, which denominates a man a hireling: Tfor the labourer is worthy of his hire; Jesus Christ himself 244 ST. JOHN not the shepherd, whose own the sheep are not, seeth the volf coming, and leaveth the sheep, and fleelh : so the wolf seizeth them, J and scattereth the sheep. The hireling fleeih, because he is a 14 hireling, and careth not for the sheep. 1 am the good shepherd, 15 and know my sheep, and am known of mine : (As the f ilhei know- eth me, and I know the Father) and I lay down my life for die 16 sheep. I have also other sheep which are not of this fold : I mus' bring them likewise, and they will hear my voice, and there shal 17 be one flock, and one shepherd. Therefore doth my Father lovi 18 me, because I lay down my life, that I may take it again. No one taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commission hare 19 I received of my Father. There was again a division among 20 the Jews because of these sayings. Many of them said. He hath a devil, and is mad : why hear ye him ? Others said, These are not 21 the words of one that hath a devil. Can a devil open the eyes of the blind ? 22 Now the feast of the dedication came on at Jerusalem : and it being the Judge : yea, and the Lord hath ordained, that they who preach the Gos pel, should live of the Gospel:) but the loving hire : the loving the hire more than the work : the working for the sake of the hire. He is a hirehng, wlio would not work, were it not for the hire; to whom this is the great lif not only) nio live of working. O God I If a man who works only for hire is such a wretch, a mere thief and a robber, what is he who continually takes the hire, and yet. does not work at all ? The wolf — signifies any enemy who, by force or fraud, attacks the Christian's faith, liberty, or life. So the ivolf seizeth and scattereth the flock — He seizeth some, and scattereth the rest ; the two ways of hurting the flock of Christ. 13. The hireling fleeth because he is a hireling — Because lie loves the hire, not the sheep. 14. / know my sheep — With a tender regard and special care : and am known of mine — With a holy confidence and affection. 15. As the Father knoweth me, and I know the Father — With such a knowledge as implies an inexpressible union : and 1 lay down my life — Speaking of the present time. For his whole life was only a going unto death. 16. / have also other sheep — Which he foreknew ; which are not of this fold- Hot of the Jewish Church or nation, but Gentiles. / must bring them likewise — Into my Church, the general assembly of those whose names are written in hea- ven. And there shall be one flock — (Not onefold, a plain false print) no corrupt or divided flocks remaining. And one shepherd — Wlio laid down his life for the sheep, and will leave no hireling among them. The unity both of the flock and the shepherd shall be completed in its season. The shepherd shall bring all into one flock : and the v;hole flock shall hear the one shepherd. 17. / lay down my life that I may take it again — I cheerfully die to expiate tho gins of men, to tiie end I may rise again for their justification. 18. / lay it down of myself — By my own free act and deed. / have powtr t» lay it down, and I have power to take it again — I have an original power and right of myself, both to lay it down as a ransom, and to take it again, after full satisfaction is made, for the sins of the wliole world. This commission ha\^r I re. eeived of my Father — Which I readily execute. He chiefly spoke of the Father, before his suffering : of his own glory, after it. Our Lord's receiving this commission as mediator is not to be considered as the ground of his power to lay down and resume his life. For this he had in him self, as having an original right to dispose thereof, antecedent to the Father'* commission. But this commission was the reason why he thus used his powei in laying down his life. He did it in obedience to his Father. 21. These are not the ivords — The word in the original takes in actions too. 22 J was t'-e feast of the dedication — Instituted by Judas Maccabeus, 1 Mace CHAPTER X. 245 23 was winter. And Jesus was walking in the temple, in Solomon's 24 portico. Then came the Jews round about him, and said to him, How long dost thou keep us in suspense ? If thou be the Christ, 25 tell us plainly. Jesus answered them, I have told you ; yet ye do not believe ; the works that I do in my Father's name, they testify 26 Df me. But as I have told you, ye do not believe, becaus*' ye are 27 not of my sheep. My sheep hear my voice, and I know them, ind iB they f jIIow me. And I give them eternal life, and they shall nevej i9 perish, neither shall any pluck them out of my hand. My Father, who gave them me, is greater than all ; and none shall pluck them 30 out of my Father's hand. I and the Father are one. 31 Then the Jews again took up stones to stone him. Jesus an- 32 swered them. Many good works have I showed you from my Fa- 33 ther ; for which of those works do ye stone me ? The Jews answered him. We stone thee not for a good work, but for blas- 34 phemy, and because thou being a man, makest thyself God. Je- sus answered them, Is it not written in your law, * I said ye are 35 gods ? If he call them gods to whom the word of God came (and 36 the Scripture cannot be broken) say ye of him whom God hath sanctified and sent into the world, Thou blasphemest, because 1 iv, 59, when he purged and dedicated the altar and temple after they had been polluted. So our Lord observed festivals even of human appointment. Is it not, at least, innocent for us to do the same ? 23. In Solomon's portico — Josephus informs us, that when Solomon built the temple, he filled up a part of the adjacent valley, and built a portico over it to. ward the east. This was a noble structure, supported by a wall four hundred cubits high : and continued even to the time of Albinus and Agnppa, which wat several years after the death of Christ. 26. Ye do not believe, because ye are not of my sheep — Because ye do not, will not follow me : because ye are proud, unholy, lovers of praise, lovers of the world, lovers of pleasure, not of God. 27, 28, 29. My sheep hear my voice, and I know them, and they follow me, &c. — Our Lord still alludes to the discourse he had before this festival. As if he had said, My sheep are they who, 1, Hear my voice by faith ; 2. Are known (that is, approved) by me, as loving me ; and 3. Follow me, keep my commandments, with a believing, loving heart. And to those who, 1 Truly believe (observe three promises annexed to tliree conditions) I give eternal life. He does not say, I will, but I give. For he that believeth hath everlasting life. Those whom, 2. 1 know truly to love me, shall never perish, provided they abide in my love. 3. Those who follow me, neither men nor devils can pluck out of my hand. My Father who hath, by an unchangeable decree, given me all that believe, love, and obey, is greater than all in heaven or earth, and none is able to pluck them out of his liand. 30. / and the Father are one — Not by consent of will only, but by unity of power, and consequently of nature. Are — This word confutes Sabellius, proving the plurality of persons : one — This word oonftites Arius, proving the unity of natc Jews went away, and believed on Jesus. 12 * The next day, a great multitude who were come to tho feast, 13 having heard that Jesus was coming to Jerusalem, j" Took branches, of palm trees, and went out to meet him, and cried, Hosanna : blessed in the name of the Lord is he that cometh, the King of 14 Israel. And Jesus having found a young ass, rode thereon, as it 15 is written, | Fear not, daughter of Sion ; behold thy King cometh, 16 sitting on an ass's colt. These things his disciples understood not at first : but when Jesus had been glorified, then they remembered that these things were written of him, and that they had done these 17 things to him. And the multitude who were with him, when he called Lazarus out of the tomb, and raised him from the dead, bare 18 witness. For this cause also the multitude went to meet him, be- 19 cause they heard he had done this miracle. The Pharisees there- fore said to each other, Perceive ye how ye prevail nothing? Behold, the world is gone after him. 20 Now among those who came up to worship at the feast, there 21 were certain Greeks. These came to Philip of Bethsaida in Gali 7. Against the day of my burial — Which now draws nigh. 10. The chief priests consulted, horo to kill Lazarus also — Here is the plain reason why the other evangelists, who wrote while Lazarus was living, did not relate his story. 12. The next day — On Sunday. Who were come to the feast — So that this multitude consisted chiefly of Galileans, tot men of Jerusalem. 15. Fear not — For his meekness forbids fear, as well as the end of his coming. 16. These things his disciples understood not at first — The design of God's pro. vidential dispensations is seldom understood at first. We ought therefore to believe, though we understand not, and to give ourselves up to the Divine dis. posal. The great work of faith is, to embrace those things which we know not now, but shall know hereafter. When he had been glorified — At his ascension. ' 17. When he called Lazarus out of the tomb — How admirably does the apostle express, as well the greatness of the miracle, as the facility with which it was wrought ! The easiness of the Scripture style on the most grand occurrences, is more sublime than all the pomp of orators. 13. The multitude went to meet him, because they heard — From those who had seen the miracle. So in a little time both joined together, to go before and to follow him. 20. Certain Greeks — A prelude of the Gentile Church. That these were air. cumcised does not appear. But they came u,p on purpose to worship the God of Israel. 21. These came to Philip of Bethsaida in Galilee — Perhaps thv>y used to lodge there, in their journey to Jerusalem. Or they might believe, a Galilean would be more ready to serve them herein, than a Jew. Sir — They spake to him, h« to one they were little acquainted with. We would see Jesus — A modest requa't They could scarce expect that he would now have time to talk with them. ♦ Matt, ix, 8 ; Mark xi, 8 ; Luke xix, 36. + Psalm cxviii, 26. J Zech. ix, 9 CHAPTER XII. 251 22 lee, and asked him, saying, Sir, we desire to see Jesus. Philip Cometh and telleth Andrew ; and again Andrew and Philip tell Je- Z3 sus. And Jesus answered them, saying. The hour is come, that 24 the Son of man should be glorified. Verily, verily I say unto you, Unless a grain of wheat that falleth into the ground die, it remain- 25 eth alone; but if it die, it hringeth forth much fruit. *He that loveth his life shall lose it: and he that hateth his life in this w )rld 2c shall preserve it to life eternal. If any man serve me, let him fol- low me, and where I am, there shall also my servant be : if any man serve me, him will the Father honour. 27 Now is my soul troubled. And what shall I say ? Father, save 28 me from this hour ? But for this cause I came, for this hour. Father, glorify thy name. Then a voice came from heaven, I have 29 both glorified it, and I will glorify it again. The multitude who stood and heard it, said. It thundered ; others said, An angel spake 30 to him. Jesus answered and said, This voice came not because 31 of me, but for your sakes. Now is the judgment of this world : 32 now shall the prince of this world be cast out. And I, when I am lifted up from the earth, will draw all men to me. (He spake this, 13 signifying what death he should die.) The multitude answered 23. The hour is come that the Son of man should be glorified — With the Fatlier and in the sight of every creature. But he must suffer first. 24. Unless a grain of wheat die — The late resurrection of Lazarus gave our Lord a natural occasion of speaking on this subject. And agreeable to his infi. nite knowledge, he singles out, from among so many thousands of seeds, almost the only one that dies in the earth : and which therefore was an exceeding proper similitude, peculiarly adapted to the purpose for which he uses it. The Hke is not to be found in any other grain, except millet, and the large bean. 25. He that loveth his life — More than the will of God ; shall lose it eternally and he that hateth his life — In comparison of the will of God, shall preserve it. 26. Let him follow me — By hating his life : and where I am — In heaven. If any man serve me — Thus, him will the Father honour. 27. Now is my soul troubled — He had various foretastes of his passion. And what shall I say? — Not what shall I choose ? For his heart was fixed in choosing the will of his Father : but he laboured for utterance. The two following clauses. Save me from this hour — For this cause I came — Into the world ; for the sake o? this hour (of suffering) seem to have glanced through his mind in one moment. But human language could not so express it. 28. Father, glorify thy name — Whatever I suffer. Now the trouble was over. / have glorified it — By thy entrance into this hour. And I will glorify it — By thy passing through it. 29. The multitude who stood and heard — A sound, but not the distinct words In the most glorious revelations there may remain something obscure, to exercise our faith. Said, It thundered — Thunder did frequently attend a voice from heaven. Perhaps it did so now. 31. Now — This moment. And from this moment Christ thirsted more Ihar. ■3 'er, till his baptism was accomplished. Is the judgment of this world — That is, J.tw is the judgment given concerning it, whose it shall be. Now shall the prince y this world — Satan, who had gained possession of it by sin and death, be cast 3Ut — That is, judged, condemned, cast out of his possession, and out of the bounds of Christ's kingdom. 32. Lifted up from the earth — This is a Hebraism which signifies dying. Death in general is all that is usually imported. But our Lord made use of this plirase, rather than others that were equivalent, because it so well suited the ():irticular manner of his death. I will draw all men — Gentiles as well as Jews ^nd those who follow my drawings, Satan shall not be able to keep. • Matt. X. W.) 252 ST. JOHN. 34 him, We have heard *out of the law, that the Christ abideth fji ever : and how sayest thou. The Son of man must be lifted up ; 35 Who is this Son of man ? Then Jesus said to them, Yet a little while is the light with you. Walk while ye have the light, lest darkness overtake you ; for he that walketh in darkness, knoweth 36 not whither he goeth. While ye have the light, believe in the light, that ye may become children of light. These things spake Jesus, and retiring concealed himself from them. 37 But though he had done so many miracles before them, yet ihey 38 believed not on him ; So that the word of the Prophet Isaiah was fulfilled, which he said, \ Lord, who hath believed our report ? 39 And to whom hath the arm of the Lord been revealed ? Therefore 40 they could not believe, according to what Isaiah said again, | He hath blinded their eyes, and hardened their heart, that they might not see with their eyes, and understand with their heart, and be 41 converted, that I might heal them. These things said Isaiah, when 42 he saw his glory, and spake of him. Nevertheless many even of the rulers believed on him, but they did not confess him, because of the Pharisees, lest they should be put out of the synagogue. 43 For they loved the praise of man more than the praise of God. 44 Jesus said with a loud voice. He that believeth on me, believeth 45 not on me, but on him that sent me. And he that seeth me, seeth 46 him that sent me. I am come a light into the world, that whoso- 47 ever believeth on me, may not continue in darkness. If any man hear my words, and believe not, I judge him not ; for I am not 48 come to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath one lliat judgeth him ; the word which I have spoken, that shall judge him at the last day. 49 For I have not spoken of myself, but the Father wh ) sent me, he 34. How sayest thou, The Son of man must he lifted up 7 — How can these things be reconciled ? Very easily. He first dies, and then abideth for ever. Who i» this Son of man ? — Is he the Christ ? 35. Then Jesus said to them — Not answering them directly, but exhorting them to improve what they had heard already. The light — I and my doctrine. 36. The children of light — The children of God, wise, holy, happy. 37. Though he had done so many miracles before them — So that they could not but see them. 38. The arm of the Lord — The power of God manifested by Christ, in his preaching, miracles, and work of redemption. 39. Therefore now they could not believe — That is, by the just judgment of God, for their obstinacy and wilful resistance of the truth, they were at length so left to the hardness of their hearts, that neither the miracles nor doctrines of cur Lord could make any impression upon them. 41. When he saw his glory — Christ's, Isa. vi, 1, &c. And it is there expiesslj •aid to be the glory of the Lord, Jehovah, the Supreme God. 44. Jesus said with a loud voice — Tiiis which follows to the end of the chj pier, is with St. John the epilogue of our Lord's public discourses, and a kind of re capitulation of them. Believeth not on me — Not on me alone, but also on him that sent me: because the Father hath sent the Son, and because he and the Fa Iher are one. 45. And he that seeth me — By the eye of faith. 47. I judge him not — Not now: for I am not come to judge the world. Seei Christ came to save even them that finally perish ! Even these are a part of thai world, which he lived and died to save. * Psa. ex, 4. t Isaiah liii, 1. t Isaiah vi, 10; Mati. xm, 14 ; Acts xxviii. 2fi CHAPTER XJII. 5853 gave me commandment, what I should -say, and how I should 50 speak. And I know that his commandment is life everlasting; what therefore I speak to you, as the Father hath said to me, so I speak. XIII. Now before the feast of the passover, Jesus knowing his hour was come, to pass out of this world to the Father, having loveo 2 h.3 own who were in the world, he loved them to the end. And while they were at supper (the devil having now put it into the 3 heart of Judas Iscariot, the son of Simon, to betray him) Jesus knowing the Father had given all things into his hands, and that he 4 was come forth from God, and going to God, Riseth from supper, and layeth aside his garments, and taking a towel, girdeth himself. 5 After that, he poured water into the basin, and began to wash the feet of the disciples, and to wipe them, with the towel wherewith 6 he was girded. Then cometh he to Simon Peter, who saith to him, 7 Lord, dost thou wash my feet 1 Jesus answered and said to him, 8 What I do, thou knowest not now ; but thou shalt know hereafter. Peter saith to him. Thou shalt never wash my feet. Jesus an- 9 swered him. If I wash thee not, thou hast no part with me. Simon Peter saith to him. Lord, not my feet only, but also my hands and 10 my head. Jesus saith to him, He who hath been bathed, needeth only to wash his feet, and is clean all over : and ye are clean ; 1 1 but not all. For he knew who would betray him : therefore he said. Ye are not all clean. 12 So after he had washed their feet, and taken his garments, sit- ting down again, he said to them. Know ye what I have done to 13 you ? Ye call me Master and Lord ; and ye say well ; for so I am. 14 If I then, your Lord and Master, have washed your feet, ye ought 50. His commandment — Kept, is life everlasting — That is the way to it, and i 8 beginning of it. XIII. 1. Before the feast — Namely, on Wednesday, in the paschal week. Hav- . ig loved his own — His apostles, he loved them to the end — Of his life. 2. Having now — Probably now first. 3. Jesus knowing — Though conscious of his own greatness, thus humbled rimself. 4. Layeth aside his garments — That part of them which would have hindered u'm. 5. Into the basin — A large vessel was usually placed for this very purpose, wLeruver the Jews supped. 7- What I do thou knowest not now ; but thou shalt know hereafter — We do not now know perfectly any of his works, either of creation, providence, or grace. It is eaougli tha* we can love and obey now, and that we shall know hereafter. 8. If I wai>k thee not — If thou dost not submit to my will, thou hast no pari with me—Tnon art not my disciple. In a more general sense it may moan, If I Id not wash thee in my blood, and purify thee by my Spirit, thou canst have ut wmmunion with me, nor any share in the blessings of my kingdom. 9. Jjord, not my feet only — How fain would man be wiser than God! Yet thin *"%8 w ell meant, though ignorant earnestness. 10. And so ye, having been already cleansed, need only to wash your feet — That is, to walk holy and undefiled. 14. Ye ought also to wash one another's feet — And why did they not ? Why do we not read of any one apostle ever washing the feet of any other ? Beca' so they understood the Lord better. They knew he never designed tha* this should be literally taken. He designed to teach them the great lesson of arunble jOve, as well as to confer inward purity upon them. And hereby he tepches us, 1. In «very possible way to assist each other in attaining that r arity ; 2 To wash each 17 254 ST. JOHN. 15 also to wash one another's feet. For I have given you an exam 16 pie, that ye also may do as I have done to you. Verily, verily 1 say unto you, the servant is not greater than his Lord, neither h« 17 that is sent greater than he that sent him. If ye know these 18 things, happy are ye, if ye do them. I speak not of you all : 1 know whom I have chosen, that the scripture may be fulfilled, * He 19 that eateth bread with me, hath lifted up his heel against me. Nov? I tell you before it is done, that when it is done, ye may belies « 20 that I am he. f Verily, verily I say unto you, he that recerveth whomsoever I send, receiveth me, and he that receiveth me re ceiveth him that sent me. 21 Jesus having said this, was troubled in spirit, and testified, and said. Verily, verily I say unto you, one of you will betray me 22 Then the disciples looked one on another doubting of whom he 23 spake Now there was lying m the bosom of Jesus one of the 24 disciples whom Jesus loved. Simon Peter therefore beckoneJ to 25 him, to ask who it was of whom he spake. He then, leaning on 26 the breast of Jesus, saith to him, Lord, who is it ? Jesus answered, It is he to whom I shall give the sop when 1 have dipped i And having dipped the sop, he giveth it to Judas Iscariot, the son 27 of Simon And after the sop, then Satan entered into him. Then 28 said Jesus to him. What thou doest, do quickly. Now none at the 29 table knew why he said this to him. But some thought, as Judas had the purse, that Jesus had said to him, Buy what we have need of 30 against the feast, or. Give something to the poor. He then having received the sop, went out immediately. And it was night when he went out. other's feet, by performing all sorts of good offices to each other, even those of the lowest kind, when opportunity serves, and the necessity of any calls for them. 16. The servant is not greater than his lord — Nor tlierefore ought to think much of either doing or suffering the same things. 18. / speak not of you all — When I call you happy, / know one of you twelve whom I have chosen, will betray me ; whereby that scripture will be fulfilled. 20. And I put my own honour upon you, my ambassadors. 21. One of you — The speaking thus indefinitely at first was profitable to tliem all. 23. There was lying in the bosom of Jesus — That is, sitting next to him at table. This phrase only expresses the then customary posture at meals, where the guests all leaned sidewise on couches. And each was said to lie in the bosom of him who was placed next above him. One of the disciples whom Jesus loved — St. John avoids with great care the expressly naming himself. Pej-haps our Lord now gave him the first proof of his peculiar love, by disclosing this secret to him. 24. Simon Peter — Behind Jesus, who lay between them. 25. Leaning down, and so asking him privately. 26. Jesus answered — In his ear. So careful was he not to offend (if it 1 ad been possible) even Judas himself. The sop — Which he took up while he was speak ing. He giveth it to Judas — And probably the other disciples thought Judas pe. culiarly happy! But when even this instance of our Lord's tenderness could not move him, then Satan took full possession. 97. What thou doest, do quickly — This is not a permission, much less a command. It is only as if he had said, If thou art determined to do it, why dost thou delay? Herebv showing Judas, that he could not be hid, and expressing his own readi- ness to suffer. 28. None knew why he said this — Save John and Judas. 30. He went out — To the chief priests. But he returned afterward, and was with tbein when they ate the passover. Matt, x.wi, 20, though not at the Lord's Suoper ♦ Psahn xli, 9. t Mall. x. 4i CHAPTER XIV. 25D 31 Jesus saith, Now is the Son of man glorified, and (Jod is glori- 32 fed by him. If God be glorified by him, God will also glorify him 2Z with himself, and will shortly glorify him. Beloved children, yet a little while I am with you : ye shall seek me, and as I said to the 14 Jews, * Whither I go ye cannot come, so now I say to you. A new commandment I give you, that ye love one another : as I have 35 loved you, that ye also love one another. By this shall aU men 36 know that ye are my disciples, if ye have love one to another. Si- mon Peter said to him. Lord, whither goest thou ? Jesus answered him, Whither I go, thou canst not follow me now : but thou wilt 37 follow me hereafter. Peter saith to him, Lord, why cannot 1 fol- 38 low thee now 1 I will lay down my life for thy sake. Jesu6 answer- ed him. Wilt thou lay down thy life for my sake 1 Verily, verily 1 say unto thee, the cock shall not have crowed, till thou hast denied me thrice. XIV. Let not your heart be troubled : believe in God : be- 2 lieve also in me. In my Father's house are many mansions ; if not, I would have told you. I go to prepare a place for 3 you. And if I go and prepare a place for you, I will come again and receive you to myself, that where I am, ye may be also. 4 And whither I go ye know, and the way ye know. Thomas saith 5 to him, Lord, we know not whither thou goest, and how can we 6 know the way ? Jesus saith, 1 am the way, and the truth, and the 7 life ; no man cometh to the Fatlier but by me. If ye had known 3L Jems saith — Mamely, the next day; on Tharsday, in the morning. Here tlie scene, as it were, is opened, for the discourse which is continued in the fol- lowing chapters. Now — While I speak this, the Son of man is glorified — Being fully entered into his glorious work of redemption. This evidently relates to the glory which belongs to his suffering in so holy and victorious a manner. 33. Ye cannot come — Not yet ; being not yet ripe for it. 34. A new commandment — Not new in itself; but new in the school of Christ: for he had never before taught it them expressly. Likewise new, as to the degree of it, as I have loved you. 36. P^er saith. Lord, id hither goest thou ? — St. Peter seems to have thought, that Christ, being rejected by the Jews, would go to some other part of the eartli to erect his throne, where he might reign without disturbance, according to the gross notions he had of Christ's kingdom. Thou canst not follow me now — But Peter would not believe him. And he did follow him, chap, xviii, 15. But it was afar off. And not without great loss. 38. The cock shall not have crowed — That is, cock crowing shall not be over, till thou hast denied me thrice — His three-fold denial was thrice foretold ; first, at the time mentioned here ; secondly, at that mentioned by St. Luke ; lastly, at that recorded by St. Matthew and Mark. XIV. \. Let not your heart be troubled — At my departure. Believe — This is the i\im of all his discourse, which is urged till they did believe, chap, xvi, 30. And then our Lord prays and departs. 2 In my Fciher's house are many mansions — Enough to receive both the holy ingols, and your predecessors in the faith, and all that now believe, and a great multitude, which no man can number. 4. The way — Of faith, holiness, sufferings. 5. Thomas saith — Taking him in a g^ross sense. 6. To the question concerning the way, he answers, / am the way. To the question concerning knowledge, he answers, / am the truth. To the question whither, / am the life. The first is treated of in this verse; the second, ver 7-1 ; ; the third, ver. 18, &c. * Chau. rii 34. Zd6 ST. JOHN me, ye would have known my Father also : from henceforth ye 8 have known him, and have seen him. Philip saith to him, Lord 9 show us the Father, and it sufficeth us. Jesus saith to him, Have I been so long with you, and hast thou not known me, Philip ? He that hath seen me, hath seen the Father ; and how (0 sayest thou, Show us the Father? Believest thou not thai I aw in the Father, and the Father in me ? The words that I sjieaV to you, I speak not of myself; and the Father that dvvelleth in me 11 he doth the works Believe me, because I am in the Father, and the Father in me ; but if not, believe me for the sake of the wtrks. 12 Verily, verily I say unto you, He that belie veth on me, the works which 1 do shall he do also ; and greater than these shall he do, 13 because I go to my Father. And whatsoever ye shall ask in my name, I will do it, that the Father may be glorified through the Son. 14 If ye shall ask any thing in my name, I will do it. 15 If ye love me, keep my commandments. And I will ask the 16 Father, and he will give you another Comforter, to remain with you for ever, even the Spirit of truth, whom the world cannot 17 receive, because it seeth him not, neither knoweth him. But ye 18 know him, for he remaineth with you, and shall be in you. 1 19 will not leave you orphans : I come to you. Yet a little while, and the world seeth me no more : but ye see me : because I live, 20 ye shall live also. At that day ye shall know that I air in my 21 Father, and you in me, and I in you. He that hath my conunand- 7. Yt have known — Ye have begun to know him. 10. / arn in the Father — The words that I speak, &,c. — That is, I am one with tlje Fatlier, in essence, in speaking, and in acting. 11. Believe me — On my own word, because I am God. The works — This respects not merely the miracles themselves, but his sovereign, Godlike way of performing them. 12. Greater works than these shall he do — So one apostle wrought miracles mijrely by his shadow, Acts v, 15 ; anotlier by handkerchiefs carried from hia body. Acts xix, 12 ; and all spake with various tongues. But the converting one sinner is a greater work than all these. Because I go to my Father — To send you the Holy Ghost. 15. If ye love me, keep my commandTnenta — Immediately after faith he exhorts to love and good works. 16. And I will ask the Father — The 21st verse shows the connection between this and tiie preceding verses. And he will give you another Comforter — The Greek word signifies also an advocate, instructor, or encourager. Another — For Christ himself was one. To remain with you for ever — With you, and your fol. lowers in faith, to the end of the world. 17. TTie Spirit of truth — Who has, reveals, testifies, and defends the truth as it is in Jesus. Who7n the world — All who do not love or fear God, cannot receive, because it seeth him not — Having no spiritual senses, no internal eye to disceri him ; nor consequently knoweth him. He shall be in you — As a constant guest. Your bodies and souls shall be temples of the Holy Ghost dwelling in you. 18. / aill not leave you orphans — A word that is elegantly applied to those who hiive lost any dear friend. I come to you — What was certainly and speedily to be, nur Lord speaks of as if it were already. 19. But ye see me — That is, ye shall certainly see me. Because I live, ye shall live also — Because I am the living One in my Divine nature, and shall rise again in my human nature, and live for ever in heaven : therefore ye shall live the Ufa of fiith and love on earth, and hereafter the life of glory. 20. At that day — When ye see me after my resurrection ; but more eminently at the day of pentecost. CHAPTER XIV 257 ments. and keepeth them, he it is that loveth me : ap.d he that lovetti me, shall be loved by my Father, and I will lovd him, anc' will manifest myself to him. 22 Judas (not Iscariot) saith to him. Lord, how is it that thou art 23 about to manifest thyself to us, and not to the world? Jesus an- swered and said to him. If any man love me, he will keep my words ; and my Father will love him, and we will come to him, and ?4 h.ake nur abode with him. He that loveth me not, keepeth not m] words ; and the word which ye hear is not mine, but the Father's who sent me 85 These things have I spoken to you, while I remained with you. 26 But the Comforter, the Holy Ghost, whom the Father will send in fiiy name, he will teach you all things, and will bring all things 27 to your remembrance, whatsoever I have said to you. Peace 1 will leave with you; my peace I will give unto you; not as the world giveth, give I unto you. Let not your heart be troubled, 28 neither let it be afraid. Ye heard me say to you, I go, and come again to you. If ye loved me, ye would have rejoiced, because I 29 go to the Father ; for the Father is greater than I. And now I have told you, before it cometh to pass, that when it is come to 30 pass ye may believe. Hereafter I shall not talk much with you ; for the prince of this world is coming ; but he hath nothing in me : 31 But that the world may know that I love the Father, and as the Father commanded me, so I do. Arise, and let us go hence. 21 He that hath my commandments — Written in his heart. / will manifest myself to him — More abundantly. :23. Jesus answered — Because ye love and obey me, and they do not, therefore 1 will reveal myself to you, and not to them. My Father will love him — The more any man loves and obeys, the more God will love him. And we will come to him, and rnake our abode with him — Which implies such a large manifestation of the Divine presence and love, that the former in justification is as nothing in comparison of it. 26. In my name — For ray sake, in my room, and as my agent. He will teacA you all things — Necessary for you to know. Here is a clear promise to the apos- tles, and their successors in the faith, that the Holy Ghost will teach them all that truth which is needful for their salvation. 27. Peace I leave with you — Peace in general ; peace with God and with your own consciences. My peace — In particular; that peace which I enjoy, and which I create, I give — At this instant. Not as the world giveth — Unsatisfying, unsettled, transient ; but filling the soul with constant, even tranquillity. Lord, evermore give us this peace ! How serenely may we pass through the most tur- bulent scenes of life, when all is quiet and harmonious within ! Thou hast made peace through the blood of thy cross. May we give all diligence to preserve the ineslimabln gift inviolate, till it issue in everlasting peace I 28. God the Father is greater than I — As he was man. As God, neither v p, eater nor less than the other. 23. / have told you — Of my going and return. 30. The prince of this world is coming — To make his grand assault. But he hith nothing in me — No right, no claim, or power. There is no guilt in me, to give him power over me; no corruption to take part with his temptation. 31. But I suffer him thus to assault me, 1. Because it is the Father's commiB sion to me, chap, x, 18. 2. To convince the world of my love to the Father, in being obedient unto death, Phil, ii, 8. Arise, let us go hence — Into the city, to the pasBOver. All that has been related from chap, xii, 31, was done and said on Thursday, without the city. But what follows in the fifteenth, sixteenth, and seventeenth chapters, was said in the city, on the very evening of the passover |ust before He went over the brook Kedron. 258 ST JOHN XV I am the true vine, and my Father is the husbandman. Ever) 2 branch in me that beare ih not fruit, he taketh away ; and ever) one tliat beareth fruit, be purifieth it, that it may bear more fruit 3 Now ye are clean through the word which I have spoken to you 4 Abide in me, and I in you. As the branch cannot bear fruit of itself, unless it abide in the vine, so neither can ye, unless yi t abide in me. I am the vine, ye are the branches. He that abidetl in me, and I in him, he beareth much fruit ; but separate from m4 6 ye can do nothing. If any one abide not in me, he is cast out as a branch, and is withered : and they gather and cast them into th< 7 fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask whatsoever ye will, and it shall be done for 8 you. Hereby is my Father glorified, that ye bear much fruit : so 9 shall ye be my disciples. As the Father hath loved me, so have 1 10 also loved you. Abide ye in my love. If ye keep my command- ments, ye shall abide in my love, even as I have kept my Father's 11 commandments, and abide in his love. I have spoken these things to you, that my joy might remain in you, and your joy 12 might be full. This is my commandment, That ye love one an- 13 other, as I have loved you. No one hath greater love than this, 14 that a man lay down his life for his friends. Ye are my friends. 15 if ye do whatsoever I command you. I no longer call you ser- vants, for the servant knoweth not what his lord doth : but I have XV. 1. / am the true vine — So the true bread, chap, vi, 32; that is, the most excellent. 2. Every one that beareth fruit, he purifieth — by obeying the truth, 1 Pet. i, 22; and \)y inward or outward sufferings, Heb. xii, 10, 11. So purity and fruitfiilnesfl help each other. That it may bear more fruit — For this is one of the noblest rewards God can bestow on former acts of obedience, to make us yet more holy, and fit for farther and more eminent service. 3. Ye are clean — All of you, to whom I now speak, are purged from the guilt and power of sin ; by the word — Which, applied by the Spirit, is the grand instru- ment of purifying the soul. 4. Abide in me — Ye who are now pure by living faith, producing all holiness; by which alone ye can be in me. 5. / am the vine, ye are the branches — Our Lord in this whole passage speaks of no branches but such as are, or at least were once, united to him by living faith. 6. If any one abide not in me — By living faith; not by Church communion only. He may thus abide in Christ, and be withered all the time, and cast into the fire at last. He is cast out — Of the vineyard, the invisible Church. Therefore he was in it once. 7. If ye abide in me, ye shall ask — Prayers themselves are a fruit of faith, and th3j' pT^d'^ce more fruit. 8. So ai^l ye be my disciples — Worthy of the name. To be a disciple of Christ is both the foundation and height of Christianity 9. Abide ye in my love — Keep your place in my affection. See that ye do not forfeit that invaluable blessing. How needless a caution, if it were impoeslble for them not to abide therein ? 10. If ye keep my commandments, ye shall abide in my love — On these terms, and no other, ye shall remain the objects of my special affection. 11. That my joy might remain in you — The same joy which I feel in loving the Falher, and keeping his commandments. 12. Your joy will be full, if ye so love one another. 13. Greater love — To his friends. He here speaks of them only. 14. Ye are my friends, if ye do whatsoever I command you — On this condition. not otherwise. A thunderbolt for Antinomianism ! Who then dares assert thai God's love does not at all depend on man's works ■? CHAPTER XVI. 259 called you friends : for all tnings that I have heard from my if Father, I have made knovvti to you. Ye have not chosen me, but I have chosen you, and appointed you that ye may go and bear fruit, and that your fruit may remain; that whatsoever ye shall ask 17 of the Father in my name, he may give it you. This I command you, That ye love one another. 18 If the world hate you, ye know it hated me before it hated you. 19 If ye were of the world, the world would love its own ; but because ye are not of the world, but I have chosen you out of the world, tO therefore the world hateth you. Remember the word that I said to you, * The servant is not greater than his lord. If they have persecuted me, they will also persecute you : if they have kept my 21 saying, they will keep yours also. But all these things will they do to you, fo my name's sake, because they know not him that sent 22 me. If I hau not come and spoken to them, they had not had sin , 23 but now they have no excuse for their sin. He that hateth me, 24 hateth my Father also. If I had not done among them the works which no other did, they had not had sin : but now have they seen 25 them, and yet hated both me and my Father. So that the word whicii is written in their law is fulfilled, f They hated me without 26 a cause. But when the Comforter is come, whom I will send to you from the Father, the Spirit of truth, who proceedeth from the 27 Father, he shall testify of me. Ye also shall testify, because ye have been with me from the beginning. XVI. I have told you these things, that ye may not be offended. 2 They will put you out of the synagogues ; yea, the time cometh, 15. All things — Which might be of service to you. 16. Ye — My apostles, have not chosen me, but I have chosen you — As clearly appears from the sacred history : and appointed you, that ye may go and bear fruit — I have chosen and appointed you for this end, that ye may go and con- vert sinners : and that your fruit may remain — That the fruit of your labours may remain to the end of the world; yea, to eternity; that whatsoever ye shall ask — The consequence of your going and bearing fruit will be, that all your prayers will be heard. ly. Because ye are not of the world, therefore the world hateth you — Because your maxims, tempers, actions, are quite opposite to theirs. For the very same reason muat the world in all ages hate those who are not of the world. 21. All these things will they do to you, because they know not him that sent me — And in all ages and nations they who know not God will, for this cause, hate and persecute i^ose tliat do. 22. They had not uad sin — Not in this respect. 23. He that hateth me — As every unbeliever doth. For as the love of God is inseparable from faitli, so is the hatred of God from unbelief. 26. When the Comforter is come, whom I will send from the Father, the Spirit »/" truth, who proceedeth from the Father, he shall testify of me — The Spirit's seining, and being sent by our Lord from the Father, to testify of hun, are per- «onal characters, and plainly distinguish him from the Father and the Son ; and kic t''tle as the Spirit of truth, together with his proceeding from thi- Father, can Tigree to none but a Divine person. And that he proceeds from the Son, as well is from the Father, may be fairly argued from his being called the Spirit of Christ, 1 Pet. i, 11 ; and from his being here said to be sent by Christ from the Father, as well as sent by the Father in his name. XVI. 2. The time cometh, that whosoever killeth you will think he doth God ten»»ce-— But, blessed be God, the time is so far past, that those who bear the name * Chap, xiii, 16; Matt, x, 24, Luke vi. 40 t Psa Ixix. 4. 260 ST. JOHN. 3 that whosoever killeth you will think he doth God service. Thes- things will they do, because they have not known the Father no» 4 me. But I have told you these things, that when the time shall come, ye may remember I told you them. I did not tell you these 5 things at the beginning, because I was with you. But now I go to him that sent me, and none of you asketh me. Whither goest 6 thou ? But because I have told you these things, sorrow hath PJleil 7 your heart. But I tell you the truth ; it is expedient for you iha I go : for if I go not, the Comforter will not come to you ; but if 1 6 depart, I will send him to you. And he coming will convince lh3 S world of sin, and of righteousness, and of judgment : Of sin, be- 10 cause they believe not on me : Of righteousness, because I go to 1 1 my Father, and ye see me no more : Of judgment, because the prince of this world is judged. 12 I have yet many things to say to you . but ye cannot bear them 13 now. But when he, the Spirit of truth, is come, he will guide you into all the truth; for he will not speak of himself: but whatso- ever he shall hear, he will speak ; and he will show you the things 14 which are to come. He will glorify me ; for he will take of mine, ] 5 and show it you. All things that the Father hath are mine : there- 16 fore I said. He will take of mine, and show it you. A little while of Christ do not now generally suppose they do him service by killing each other for a difference in opinion or mode of worship. 3. They have not known the Father nor me — This is the true root of persecution in all its forms. 4. / did not. tell you these things at the beginning, because I was with you — To bear the chief shock in my own person, and to screen you from it. 5. None of you asketh me — Now when it is most seasonable. Peter did ask this before, chap, xiii, 36. 7. It is expedient for you — In respect of the Comforter, ver. 7, &c, and of me, ver. 16, &c, and of the Father, ver. 23, &c. 8. He — Observe his twofold office ; toward the world, ver. 8, &c ; toward be. lievers, ver. 12, &c : will convince — All of the world — Who do not obstinately resist, by your preaching and miracles, of sin, and of righteousness, and ofjudg. ment — He who is convinced of sin either accepts the righteousness of Christ, or is judged with Satan. An abundant accomplishment of this we find in the Acta of the Apostles. 9. Of sin — Particularly of unbelief, which is the confluence of all sins, and binds them all down upon us. 10. Of righteousness, because I go to my Father — Which the Spirit will testify, though ye do not then see me. But I could not go to him if I were not righteous. 11. The prince of this world is judged — And in consequence thereof dethroned, deprived of the power he had so long usurped over men. Yet those who reject the deliverance offered them will remain slaves of Satan still. 12 / have yet many things to say — Concerning my passion, death, resurrec tion, and the consequences of it. Tliese things we have, not in uncertain tradi tion,n, but in tlie Acts, the Epistles, and the Revelation. But ye cannot bear then. now — Both because of your littleness of faith, and your immoderate sorrow. 13. When he is come — It is universally allowed that the Fatlier, Son, and Holj (rhost dwell in all believers. And the internal agency of the Holy Ghost is gene- rally admitted. That of the Father and the Son, as represented in this Gospel, deserves our deepest consideration. 15. All things that the Father hath are mine — Could any creature say this? 16. A little while and ye shall not see me — When I am buried : and again, a little while, and ye shall gee me — When I am risen : because I go to my Father- ■ I die and rise again, in order to ascend to my Father. CHAPTER XVI. 26i and ye shall not see me ; and again, a little while and ye shall see ? me, because I go to the Father. Then some of his disciples said to each other. What is this that he saith to us ? A little while and ye shall not see me ; and again, a little while and ye shall sef 18 me- And, Because I go to the Father? Thoy said therefore, What is this that he saith, A little while ? We understand not 19 what he saith. Jesus knew they were desirous to ask him, and said to them. Ye inquire among you of this, that I said, A little while and ye shall not see me : and again, A liJ'.le while and ye iO shall see me. Verily, verily I say unto you, T i will weep and lament; but the world will rejoice : ye will be sorrowful ; but your 2i sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come : but when she hath brought forth the child, she no longer remembereth the anguish, 22 for joy that a man is born into the world. And ye now therefore have sorrow ; but I will see you again, and your heart shall rejoice, 23 and your joy no one taketh from you. And in that day ye shall not question me about any thing. Verily, verily 1 say unto you. Whatsoever ye shall ask the Father in my name, he will give you 24 Hitherto ye have asked nothing in my name : ask, and ye shall 25 receive, that your joy may be full. I have spoken these things to you in parables-: but the time is coming when I will no longei speak to you in parables, but will show you plainly the Father 26 At that day ye shall ask in my name : and I say not to you, that I 27 will pray the Father for you. For the Father himself loveth you, because ye have loved me, and have believed that I came forth from 28 God. I came forth from the Father, and am come into the world : again, I leave the world, and go to the Father. 29 His disciples say to him, Lo, now speakest thou plainly, and 30 speakest no parable. Now we are sure that thou knowest all things, and needest not that any should question thee : by this we 31 believe that thou camest forth from God. Jesus answered. Ye 19. Jesus said to them — Preventing their question. 20. Ye will weep and lament — When ye see me dead ; hut your sorrow will he turned into joy — When ye see me risen. 22. Ye now therefore have sorrow — This gives us no manner of authority to asseit all believers must come into a stale of darkness They never need lose either their peace, or love, or the witness that they are the children of God. They never can lose these, but either through sin, or ignorance, or vehement temptation, or bodily disorder. 23. Ye shall not question me about any thing — Which you do not now under, stand. You will not need to inquire of me ; for you will know all things clearly Whatsoever ye shall ask — Knowledge, love, or any thing else, he will give it — Our Lord here gives us a charte blanche. Believer, write down what thou will, lie had said, chap, xiv, 13, / will > it, where the discourse was of glorifying ke Father through the Son. Here, ,jaking of the love of the Father to believ. J73 he saith, He will give it. 24. Hitherto ye have asked nothing in my name — For they had asked him irectly for ill they wanted. 26. At that day ye shall atk — For true knowledge begets prayer. And I say not that I will pray — This in nowise implies that he will not: it means only. The Father himself now loves you, not only because of my intercession, but also because of the faith and love which he hath wrought in you. 30. Thou knowest all things — Even our hearts. Although no question is asked ihee, yet thou answerest the tlioughts of every one. By this we believe that thou 2CU. ST. JOHN. 32 do now believe. But lo, the hour is coming, yea, is alreedy come thiit ye will be scattered every one to his own, and shall leave me 33 alone : and yet I am not alone, for the Father is with me. I have spoken these things to you, that ye may have peace in me. In the world ye shall have tribulation ; but take courage, I have overcome the world. XVII. These things spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come : glorify thy Son, that thy Sob 2 also may glorify thee : As thou hast given him power over all flesh, that he may give eternal life to all whom thou hast given 3 him. And this is life eternal, to know thee, the only true God, 4 and Jesus Christ, whom thou hast sent. I have glorified thee on 5 earth. I have finished the work which thou gavest me to do. And now. Father, glorify thou me with thyself, with the glory which I had with thee before the world was. 6 I have manifested thy name to the men whom thou hast given 7 me out of the world. Thine they were, and thou hast given them me, and they have kept thy word. Now they know, that all 8 things whatsoever thou hast given me are of thee. For I have given them the words which thou gavest me, and they have received earnest forth from God — They as it were echo back the words which he had spoken in the 27th verse, implying, We believe in God; we believe also in thee. Chap. xvii. In this chapter our Lord prays, 1. For himself, ver. 1-5. 2. For the apostles, ver. 6-19; and again, ver. 24-26. 3. For all believers, ver. 20-23. And 4. For the world, ver. 21-23. In his prayer he comprises all he had said from chap, xiii, 31, and seals, as it were, all he had hitherto done, beholding things past, present, and to come. This chapter contains the easiest words, and the deepest sense of any in all the Scripture : yet is here no incoherent rhapsody, but the whole is closely and exactly connected, XVII. 1. Father — This simplicity of appellation highly became the only-begot- ten Son of God; to which a believer then makes the nearest approach, when he is fullest of love and humble confidence. The hour is come — The appointed time for it; glorify thy Son — The Son glorified the Father, both before and after his own glorification. When he speaks to the Father he does not style himself the Son of man. 2. As thou hast given him power over all fesh — This answers to glorify thy Son. That he may give eternal life, &c. — This answers to that thy Son may glorify thee. To all whom thou hast given him — To all believers. This is a clear proof that Christ designed his sacrifice should avail for all : yea, that all flesh, every man, siiould partake of everhisting life. For as the Father had given him power over all flesh, so he gave himself a ransom for all. 3. To know — By lotting, holy faith, thee the only true God — The only cause and end of all things ; not excluding the Son and the Holy Ghost, no more than the Father is excluded from being Lord, 1 Cor. viii, 6 ; but the false gods of the hea- thens; and Jesus Christ — As their prophet, priest, and king: this is life eter. nal — It is both the way to, and the essence of, everlasting happiness. 4. I have finished the work — Thus have I glorified thee, laying the foundation of thy kingdom on earth. 5. The glory which I had — He does not say received — He always had it. tiJl he tmptisd himself of it in the days of his flesh. 6. 1 have manifested thy name — All thy attributes; and in partici'^ar thy paternal relation to believers ; to the men whom thou hast given me — Tl e apos. ties, and so ver. 12. They were thine — By creation, and by descent fro>.i Abro ham. And thou hast given them me — By giving them faith in what I have spoken . So ver. 9. 7. Now they know that all things — Which I have done and spoken, are oj thee — And consequently right and true. 8. They have received them — By faith. CHAPTER XVII 263 them, and aave known surely, that 1 came forth flora thee, and 9 they have believed thai thou hast sent me. I pray for them : 1 pray not for the world, but for them whom thou hast given me 10 for they are thine. And all things that are mine are thine, and \ I that are thine are mme , and I am glorified by them. And 1 am no longer in the world, but these are in the world, and I come to thee. Holy Father, keep through thy name them whom thou 2 hast given me, that they may be one, as we are. While I was will them in the world I kept them through thy name. Those whom thou hast given me 1 have guarded, and none of them is lost, but the son of perdition,* that the Scripture might be fulfilled 13 And now I am coming to thee, and I speak these things in the 14 world, that they may have my joy fulfilled in them. I have given them thy word, and the world hath hated them, because they are 15 not of the world, even as I am not of the world. I do not pray that thou wouldest take them out of the world, but that thou wouldest 16 keep them from the evil one. They are not of the world, as I am 17 not of the world. Sanctify them through the truth : thy word is 18 truth. As thou hast sent me into the world, I also have sent them 19 into the world. And for their sakes 1 sanctify myself, that they also may be sanctified through the truth. 20 Neither pray I for these alone, but for them also who will believe 21 on me through their word : That they all may be one ; as thou. 9. / pray not for the toorld — Not in these petitions, which are adapted to the state of believers only. (He prays for the world at the 21st and 23d verses, that they may believe — That they may know God hath sent him.) This no more proves that our Lord did not pray for the world, both before and afterward, than his praying for the apostles alone, ver. 6-19, proves that he did not pray for them also which shall believe through their word, ver. 20. 10. All things that are mine are thine, and that are thine are mine — These are very high and strong expressions, toe grand for any mere creature to use ; as implying that all things whatsoever, inclusive of the Divine nature, perfections, and operations, are the common property of the Father and the Son. And this is the original ground of that peculiiir property, which both the Father and the Son have in the persons who were given to Christ as Mediator; according to what is said in the close of the verse, of his being glorified by them; namely, believing in him, and so acknowledging his glory. 11. Keep them through thy name — Thy power, mercy, wisdom, that they may be one — with us and with each other ; one body, separate from the world : as we are — By resemblance to us, though not equality. 12. Those whom thou hast given me I have guarded, and none of the?n is lost, but the son of perdition — So one even of them whom God had given him is lost. So far was even that decree from being unchangeable ! That the Scripture might be fulfilled — That is, whereby the Scripture was fulfilled. The son of perdition eignif.es one that deservedly perishes ; as a son of death, 2 Sam. xii, 5 ; children of hell, Matt, xxiii, 15, and children of wrath, Eph. ii, 3, signify persons justly ttbnoxious to death, hell, wrath. 13. In the world — That is, before I leave the world. My joy — The joy I feel t.\ going to the Father. 15. That thou wouldest take them out of the world — Not yet. but that thou yjuldest keep them from the evil one — Who reigns therein. 17. Sanctify — Consecrate them by the anointing of thy Spirit to their office, ind perfect them in holiness, by means of thy word. 19. / sanctify myself — I devote myself as a victim, to be sacrificed. 20. For them who will believe — In all ages. 21. As thou art in me — This also is to be understood in a way of similitude * Psalm cix, 8 264 ST JOHN. Father, art in me, and I in thee, that they also may be one in us 22 that the world may believe that thou hast sent me. And the glorj which thou hast given me, I have given them, that they may be on< 23 as we are one : I in them, and thou in me, that they may be per fected in one ; and that the world may know, that thou hast sen me, and hast loved them as thou hast loved me. 34 Father, I will that these also whom thou hast given me, be H'itl me where I am, that they may behold my glory which thou hasi given me ; for thou lovedst me before the foundation of the worlj 25 Righteous Father, though the world hath not known thee, yet I have known thee, and these have known that thou hast sent me. 26 And I have declared to them thy name, and will declare it, that the love wherewith thou hast loved me may be in them, and I in them. XVIII. * Jesus having spoken these words, went forth with his dis ciples over the brook Kedron, where was a garden, into which he 2 entered and his disciples, f And Judas also, who betrayed him, knew the place : for Jesus had often met there with his disciples. 3 Judas then having received a troop of soldiers, and officers from the chief priests and Pharisees, cometh thither with lanterns, and 4 torches, and arms. Then Jesus knowing all things that were coming upon him, going forth said to them, Whom seek ye ! 5 They answered him, Jesus of Nazareth. Jesus saith to them, I 6 am he. And Judas also, who betrayed him, stood with them. As and not of sameness or equality. That the world may believe — Here Christ prays for the world. Observe the sum of his whole prayer, 1. Receive me into thy own and my glory ; 2. Let my apost'es share therein ; 3. And all other believers : 4. And let all the world believe. 22. The glory which thou hast given me, / have given them — The glory of the only begotten shines in all the sons of God. How great is the majesty of Christians. 24. Here he returns to the apostles. / will — He asks, as having a right to be heard, and prays, not as a servant, but a Son : that they may behold my glory- Heroin is the happiness of heaven, 1 Jolin iii, 2. 25. Righteous Father — The admission of believers to God through Christ, flows even from the justice of God. 26. / have declared to them, thy name — Thy new, best name of love ; that the love wherewith thou hast loved me — That thou and thy love, and I and my love, may be in them — That they may love me with that love. XVIII. 1. A garden — Probably belonging to one of his friends. He might retire to this private place, not only for the advantage of secret devotion, but also that the people might not be alarmed at his apprehension, nor attempt, in the first sallies of their zeal, to rescue him in a tumultuous manner. Kedron was (as the name signifies) a dark shady valley, on the east side of Jerusalem, be Iweon the city and the mount of Olives, through which a little brook ran, whw b took its name from it. It was this brook, which David, a type of Christ, went o\ ei with the people, weeping in his flight from Absalom. 3. A troop of soldiers — A cohort of Roman foot. 6. As soon as he said, I am he, they went backward and fed to the ground- How amazing is it, that they should renew the assault, after so sensible an expe- rience both of his power and mercy ! But probably the priests among them might persuade themselves and their attendants, that this also was done by Beel. lebub ; and that it was through the providence of God, not the indulgence of Je BUS, that they rec(iived no farther damage. ♦ Matt, xjtvi, 30 ; Mark xiv, 26 ; Luke xxii, 39. t Matt, xxvi, 30 ; Mark xiv 43 : Lake xxii, 47. CHAPTER XVIIl 265 7 soon as he said to them, I am he, they went backward and fell lo 8 the ground. He asked them again, Whom seek ye 1 And they said, Jesus of Nazareth. Jesus answered, I have told you, I am hr. ; 9 if therefore ye seek me, let these go : That the * saying might be fulfilled which he had spoken, Of them whom thou hast given me, 0 I have lost none. Then Simon Peter, having a sword, drew it, a. d smote the high priest's servant, and cut ofl" his right ear. The ' 1 servaal's name was Malchus. Then said Jesus to Peter Put uf the sword into its scabbard. The cup which my Father hath given me, shall I not drink it \ 12 t Then the soldiers and the captain, and officers of the Jews 13 took Jesus and bound him. And led him away to Annas first, (for he was father-in-luw to Caiaphas, who was high priest that year.) 14 Caiaphas was he who had counselled the Jews, that it was expe- 15 dient one man should die for the people. Now Simon Peter fol- lowed Jesus, and another disciple. That disciple was known to the high priest, and went with Jesus into the palace of the high 16 priest. But Peter stood at the door without: therefore the other disciple, who was known to the high priest, went out and spake to IT her that kept the door, and brought in Peter. Then saith the maid who kept the door to Peter, Art not thou also one of this man's dis- *S ciples ? He saith, I am not. And the servants and officers having made a fire of coals (for it was cold) stood and v;armed themselves : 19 and Peter stood with them and warmed himself. Then the high 20 priest asked Jesus of his disciples and of his doctrine. Jesus an- swered him, I spake openly to the world ; I was continually teach- ing in the synagogue and in the temple, whither all the Jews 21 resort, and in secret have I said nothing. Why askest thou me ? Ask them that heard me, what I said to them : behold they know 22 what I said. When he had said thus, one of the officers, who stood by, gave Jesus a blow, saying, Answerest thou the high priest so ? 23 Jrsus answered. If I have spoken evil, bear witness of the evil: M but if well, why smitest thou me ? (Now Annas had sent him bound to Caiaphas the high priest.) 8. If ye seek me, let these (my disciples) go — It was an eminent instance of his power over the spirits of men, that they so far obeyed this word, as not to seize even Peter, when he had cut off the ear of Malchus. 10. Then Shnon Peter — No other evangelist names him. Nor could they Bafely. But St. John, writing after his death, might do it without any such in- convenience. 13. Annas had been high priest before his son-in-law Caiaphas. And though he had for some time resigned that office, yet they paid so much regard to his age and experience, thv Ihey brought Christ to Annas first. But we do not rea«- of any thing remarkable vhich pasced at the house of Annas ; for which reasor his being carried thither is omitted by the other evangelists. 1 7. Art thou also — As well as the otheis, one of this man's disciples — She doe? Lot appear to have asked witli any design to hurt him. 2,0. / spake openly — As to the manner : continually — As to the time : in the tynagogiie and temple — As to the place. In secret have I said nothing — No point of doctrine which I have not taught in public. 21. Why askest thou me — Whom thou wilt not believe ? 22. Answerest thou the high priest so ? — With so little reverence ? 24. Now Annas had sent him to Caiaphas — As is implied ver. 13. Bound — Be ng slill bound, ver. 12. * ChaD. xxii, 12. t Matt, xxvi, 57 , Mark xiv, 53; Luke xxii, 54 266 ST. JOHN. 25 And Simon Peter was standing and warming himself. They said to him, Art not thou also one of his disciples ? He denied and 26 said, I am not. One of the servants of the high prie«t (being kins 27 man to him whose ear Peter had cut off) said. Did jt T see thee in the garden with him ? Peter denied again, and immediately the cock crew. 28 * Then they led Jesus from Caiaphas to the governor's palace and it was early : and they went not into the palace themselves 2$ that they might not be defiled, but might eat the passover. Pilalf therefore went out to them, and said. What accusation do ye brmg 30 against this man? They answered and said to him, If he were not 31 a malefactor, we should not have delivered him to thee. Then said Pilate to them. Take ye him, and judge him according to your law. The Jews said to him, It is not lawful for us to put any man to death : 32 So the f saying of Jesus was fulfilled which he spake, signifying 33 what death he should die. Then Pilate returned into the palace, and called Jesus, and said to him. Art thou the king of the Jews ? 34 Jesus answered him, Say est thou this of thyself? or did others tell 35 it thee of me ? Pilate answered, Am I a Jew ? thy own nation, even 36 the chief priests, have delivered thee to me What hast thou done ? Jesus answered, My kingdom is not of this world : if my kingdom were of this world, my servants would have fought, that I might not be delivered to the Jews : but my kingdom is not from hence. 37 Pilate said to him. Art thou a king then ? Jesus answered. Thou sayest. I am a king. To this end was I born, and for this cause came I into the world, that I might bear witness to the truth. 38 Every one that is of the truth, heareth my voice. Pilate saith to him, What is truth ? And having said this, he went out again to 39 the Jews, and saith to them, I find no fault in him. But ye have a custom that I should release to you one at the passover: will ye 10 therefore that I release to you the king of the Jews ? Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber. 28. They went not into the palace themselves, lest they should be defiled — By going into a house which was not purged from leaven, Deut. xvi, 4. 31. It is not lawful for us to put any man to death — The power of inflicting capital punishment had been taken from them that very year. So the sceptre was departed from Judah, and transferred to tiie Romans. 32. Signifying what death he should die — For crucifixion was act a Jewish, but a Roman punishment. So that had he not been condemned oy the Roman governor, he could not have been crucified. 36. My kingdom is not of this world — Is not an external, but a spiritual king dom ; tfiat I might not be delivered to the Jews — Which Pilate had already at tempted to do, ver. 31, and afterward actually did, chap, xix, 16. 37. Thou sayest — The truth. To this end was I born — Speaking of his hiun&z. origin : his Divine was above Pilate's comprehension. Yet it is intimated in thf following words, / came into the world, that I might witness to the truth — Which was both declared to the Jews, and in the process of his passion to the princes of the Gentiles also. Every one that is of the truth — That is, a lover of it, heareth my voice — A universal maxim. Every sincere lover of truth will hear him, so ap to understand and practise what he saith. 38. What is truth ? — Said Pilate, a courtier ; perhaps meaning what signified tmlh ? Is that a thing worth hazarding your life for ? So he left him presently, lo plead with the Jews for him, looking upon him as an innocent but weak man * Matt, xxvii, 2 ; Mark xv, 1 ; Luke xxiu, 1 f Chap, iii, U CHAPTER XIX 267 KIX. • Then Pilate therefore took Jesus and scourged hirn. Aik' 2 the soldiers having platted a crown of thorns, put it on his head, 3 and put on him a purple robe, And said. Hail, king of the Jews. 4; And they smote him on the cheeks. Pilate went out again, and saith to them, Lo, I bring him forth to you, that ye may know 1 5 find no fault in him. Then Jesus came forth, wearing the crown of thDms, and the purple robe. And he saith to them, Behold tne 6 man. Bui when the chief priests and the officers saw him, they 7 cried out saying. Crucify, crucify him. Pilate saith to them. Take ye him and crucify him ; for 1 find no fault in him. The Jews an- swered him. We have a law, and by our law he ought to die, be- 8 cause he made himself the Son of God. When Pilate heard that 9 saying, he was the more afraid. And returned into the palace, and sahh to Jesus, Whence art thou ? But Jesus gave him no answer. 10 Then Pilate saith to him, Speakest thou not to me ? Knowest thou net that I have power to crucify thee, and have power to release 1 1 thee ? Jesus answered. Thou couldst have no power over me, un- less it were given thee from above : therefore he that delivered me 12 to thee hath the greater sin. Upon this Pilate sought to release him : but the Jews cried out saying. If thou release this man, thou art not a friend to Cesar. Whosoever maketh himself a king, 13 speaketh against Cesar. Pilate hearing this saying, brought Je- sus forth, and sat on the judgment seat, in a place called the pave- 14 ment, but in Hebrew, Gabbatha; (it was the preparation of the passover, and about the third hour ;) and saith to the Jews, Behold 15 your king. But they cried out. Away imth him, away mth him, cru- cify him. Pilate saith to them, Shall I crucify your king? The 16 chief priests answered. We have no king but Cesar. Then de- livered he him to them to be crucified. 17 t And they took Jesus and led him away. And he bearing his cross, went forth to the place called the place of a skull, which is 18 called in Hebrew, Golgotha; Where they crucified him, and two 19 others with him, one on each side, and Jesus in the midst. And XIX. 7. By our law he ought to die, because he made himself the Son of God — Which they understood in the highest sense, and therefore accounted blasphemy. 8. He was the more afraid — He seems to have been afraid before of shedding innocent blood. 9. Whence art thou ? — That is, whose son art thou ? 11. Thou couldst have no power over me — For I have done nothing to expose me to the power of any magistrate. Therefore he that delivered me to thee, namely, Caiaph;is, knowing this, is more blamable than thou. 13 Plate sat down on the judgment seat — Which was then without the palace, 1 1 a place called, in Greek, the pavement, on account of a beautiful piece of Mosaic w ork, with which the floor was adorned : but in Hebrew, Gablatht — Or he higr. place because it stood on an eminence, so that the judge sitting on his -hrone might be seei. and heard by a considerable number of people. 14 It was the preparation of the passover — For this reason both the Jews and Pilate were desirous to bring the matter to a conclusion. Every Friday was called the preparation, (namely, for the Sabbath.) And as often as the passover fell on a Friday, that day was called the preparation of the passover. 17. Bearing his cross — Not the whoDe cross, (for thai was too large and heavy, j but the transverse beam of it, to which his hands were afterward fastened This they used to make the person to be executed carry. » Matt, xxvii, 2€; Mark .w, 15. t Matt, xxvii, 31 ; Mark xv, 20 ; Luke xxiii, 26, 2*8 ST. JOHN. Pilate wrote an inscription also, and put it on the cross : and the writing was, JESUS OF NAZARETH THE KING OF THE 20 JEWS. Many of the Jews read this inscription ; for the place where Jesus was crucified was near the city : and it was written in 21 Hebrew, and Greek, and Latin. Then said the chief pries' s to Pilate, Write not. The king of the Jews ; but that he said I am the 22 king of the Jews. Pilate answered, What I have written, itt 23 written. And the soldiers, when they had crucified Jesus, .3oli his garments and made four parts, to every soldier a part, and also his vesture : now the vesture was without seam, woven from the 24 top throughout. They said therefore one to another. Let us not rend it, but cast lots for it, whose it shall be ; that the scripture might be fulfilled which saith, * They parted my garments among them, and cast lots for my vesture. These things therefore the soldiers did. 25 Now there stood by the cross of Jesus, his mother, and his mo- ther's sister, Mary the wife of Cleopas, and Mary Magdalene. 26 Jesus therefore seeing his mother, and the disciple standing by 27 whom he loved, saith to his mother. Woman, behold thy son. Then saith he to the disciple. Behold thy mother. And from that hour the disciple took her to his own home. 28 After this, Jesus knowing that all things were now accomplished, 29 that the scripture might be fulfilled, saith, 1 thirst. Now there was set a vessel full of vinegar. And filling a sponge with f vinegar, 30 and putting it on a stalk o/" hyssop, they put it to his mouth. When Jesus had taken the vinegar, he said. It is finished, and bowing the head, he delivered up his spirit. 31 Now because it was the preparation, lest the bodies should re- main upon the cross on the Sabbath (for that Sabbath was a great 19. Jesns of Nazareth, the king of the Jeivs — Undoubtedly these were the very words, although the other evangelists do not express them at large. 20. It was written in Latin — For the majesty of the Romiin empire ; in Hebrew — Because it was the language of the nation ; and in Greek — For the informa. tion of the Hellenists, who spoke that language, and came in great numbers to the feast. 22. What I have written, I have written — That shall stand. 23. The vesture — The upper garment. 24. They parted my garments among them — No circumstance of David's life bore any resemblance to this, or to several other passages in the 22d Psalm. So that in this scripture, as in some others, the prophet seems to have been thrown into a preternatural ecstacy, wherein, personating the Messiah, he spoke biie/y what the Spirit dictated, without any regard to himself. 25. His mother^ s sister — But we do not read she had any brother. Siie was her father's heir, and as such transmitted the right of the k;ngdom of Dav;d tc Jesjs : Mary, the wife of Cleopas — Called likewise Alpheus, the father, as Mai} was the mother of James, and Joses, and Simon, and Judas 27. Behold thy mother — To whom thou art now to perform the ^art of a sou ■n my place, a peculiar honour which Christ conferred on iiim. From that hour — From the time of our Lord's death. 29. A stalk of hyssop — Which in those countries grows exceeding lar^e and ■trong. 30. It is finished — My suffering: the purchase of man's redemption. He de- livered up his spirit — To God, Matt, xxvii, 50. 31. Lest the bodies should remairi on the cross on the Sabbath — Which the\ ♦Psalm xxii. 28. t Psahn Ixix, 21. CHAPTER XX 269 day) the Jews besought Pilate, that theij legs might be broken, and 32 they might be taken away. Then came the soldiers, and brake the legs of the first, and of the other, who was crucified with him. 33 But coming to Jesus, when they saw he was dead already, they 34 brake not his legs. But one of the soldiers pierced his side with a 35 spear, and forthwith there came out blood and water. And he that saw hath testified it, and his testimony is true, and he know- 'iS eth that he saith true, that ye also may believe. For these things )7 were done that the scripture might be fulfilled, * A bone of it shall not be broken. And again another scripture saith, f They shal' look on him whom they have pierced. 38 And after these things, Joseph of Arimathea (being a disciple of Jesus, but secretly, for fear of the Jews) asked Pilate leave to take away the body of Jesus. And Pilate gave him leave. He came 39 therefore and took the body of Jesus. And Nicodemus also came (who at first had come to Jesus by night) bringing a mixture 40 of myrrh and aloes, about a hundred pounds. So they took the body of Jesus, and wrapped it in linen clothes with the spices, as 41 the manner of the Jews is to bury. Now in the place where he was crucified, there was a garden, and in the garden a new sepul- 42 chre, in which no man had ever been laid. There therefore they laid Jesus, because of the preparation day of the Jews ; for the sepulchre was nich. XX. X The first day of the week cometh Mary Magdalene early, while it was yet dark, to the sepulchre, and seeth the stone taken 2 away from the sepulchre. Then she runneth and cometh *.o Si- mon Peter, and to the other disciple whom Jesus loved, and saith would have accounted a profanation of any Sabbath, but of that in particular For that Sabbath was a great day — Being not only a Sabbath, but the second day of the fe£ist of unleavened bread (from whence they reckoned the weeks to pen- tecost :) and also the day for presenting and oifering the sheaf of new corn : so that it was a treble solemnity. 34. Forthwith there came out blood and water — It was strange, seeing he was dead, that blood should come out ; more strange, that water also ; and most strange of all, that both should come out immediately, at one time, and yet dis- tinctly. It was pure and true water, as well as pure and true blood. The an. severation of the beholder and testifier of it, shows both the truth and greatness of tlu Tiiracle and mystery. 35. His testimony is true — Valid, unexceptionable. And he knoweth — And his conscience beareth him witness, that he testifieth this for no other end, than that ye may believe. 36. A bone of it shall not be broken — This was originally spoken of the paschal lamb, an eminent typo of Christ. 37. They shall look on hint wkom they have pierced — He was pierced by the so.. iier's spear. They who have oocH-j'nned his sufferings by their sins (and wbc las not^) shall eithc • look upon him in 'his world with penitential sorrow: o? « ith terror, when he oometh in the clouds of heaven, Rev. i, 7. 3b Joseph of Arimathea asked Pilate — And Nicodemus also came — Acknow t'dgmg Christ, when ev* n his chosen disciples forsook him. In that extremity Joseph was no longer af- lid, Nicodenuis no longer ashamed. 41. In the place where Ae was crucified — There was a garden in the same tract of land but the cross di,^ not stand in the garden. 42. Because of the prep-jration — That is they chose the rather to lay him in that sepulchre which wa*^ i''gh, because it was the day before the Sabbath, which ilso was drawmg to an !nJ, so that they had no time to carry him far. * Exod. xii, 46 ■• Zt-;L. xii, 10. 1 Matt, xxviii, 1 , Mark xvi, 1 ; Luk« xiiv, 1 18 870 ST. JOHN. to them Tliey have taken away the Lord out of the sepulchre, and S we know not where they have laid him. Then Peter went out and 4 the other disciple, and came to the sepulchre. They both ran to- gethei , but the other disciple outran Peter, and came firct to the 5 sepulclire. And stooping down, he seeth the linen clothes lying 6 yet went he not in. Then cometh Simon Peter following h m, and 7 went into the sepulchre, and seeth the linen clothes lie, And the napkin that had been about his head, not lying with the line' 5 clothes, but folded up in a place by itself. Then the other disciple who came first to the sepulchre, went in ; and he saw and be- 9 lieved. For as yet they knew not the scripture, that he must 10 rise again from the dead. Then the disciples went home agahi. 1 1 * But Mary stood without at the sepulchre weeping. And as 12 she wept, she stooped down into the sepulchre, and seeth two an- gels in white sitting, where the body of Jesus had laid, one at the 13 head, and one at the feet. And they say to her, Woman, why weepest thou ? She saith to them. They have taken away my Lord, 14 and I know not where they have laid him. And having said this she turned herself back, and seeth Jesus standing, but knew not 1 5 that it was Jesus. Jesus saith to her. Woman, why weepest thou ? Whom seekest thou ? She supposing him to be the gardener, saith to him. Sir, if thou hast borne him hence, tell me vchere thou hast 16 laid him, and I will take him away. Jesus saith to her, Mary! 17 She turning, saith to him, Rabboni ; that is, Master. Jesus saith to her. Touch me not ; for I am not yet ascended to my Father But go to my brethren, and say to them, I ascend to my Fathei 8 and your Father, and to my God, and your God. Mary Magdalene cometh and telleth the disciples that she had seen the Lord, and that he had spoken these things to her. 9 t The same day, the first day of the week, at evening, the dooi,' being shut, where the disciples were assembled for fear of the Jews, Jesus came and stood in the midst, and saith to them. Peace be XX. 3. Peter went out — Of the city. 6, Peter seeth the linen clothes lie — and the napkin folded up — The angels who ministered to him when he rose, undoubtedly folded up the napkin and linen clothes. 8. He saw — That the body was not there, and believed — That they ba*! taken it away as Mary said. 9. For as yet — They had no thought of his rising again. 10. They went home — Not seeing what they could do farther. 11. But Mary stood — With more constancy. 16. Jesus saith to her, Mary I — With his usual voice and accent. 17. Touch me not — Or rather, Do not cling to me (for she held him b} th( feet," Matt, xxviii, 9. Detain me not now. You will have other opportunities ci con versing with me. For I am not ascended to my Father — I have not yet loft tin world. But go immediately to my brethren — Thus does he intimate in the strcng est manner the forgiveness of their fault, even witiiout ever mentioning \\ Thjse exquisite touches, which every where abound in the evangelical writi:igs, 8ho*7 how perfectly Christ knew our frame. / ascend — He anticipates it in his thoughts, and so speaks of it as a thing already present. To my Father and yaw Father, to my God and your God — This uncommon expression shows that the only-begotten Son has all kind of fellowship with God. And a fellowship with God the Father, some way resembling his own, he bestows upon his brethren Vot ho does not say, Our God: for no creature can be raised to an equality will, * Mark xvi, 9. t M?^ k xvi, 14 ; Luke xxiv, 36. CHAPTER XX. 271 20 unio you. And having said this he showed them his hands and hia side. Then were the disciples glad, when they saw the Lord il The~ .^aid Jesus to them again, Peace he unto you As the Father 22 hath sent me, even so send I you. And having said this, he breathed on them, and saith to them, Receive ye the Holy Ghost. 23 Whose soever sins ye remit, they are remitted to them ; and whose soever sins ye retain, they are retained. 24 But Thomas called Didymus, one of the twelve, was not with ?j them when J( sus came. The other disciples therefore said to him. We have eseen the Lord. But he said to them, Unless I see the print of the nails in his hands, and put my finger into the place of the nails, and my hand into his side, I will not believe. 26 And after eight days his disciples were again within, and Tho- mas with them. Jesus cometh, the doors being shut, and stood in 27 the midst, and said, Peace be unto you. Then said he to Thomas, Reach hither thy finger, and behold my hands, and reach hither thy hand, and put it upon my side, and be not faithless, but believ- 28 ing. And Thomas answered and said to him, My Lord, and my 25 God. Jesus saith to him, Thomas, because thou hast seen me, thou hast believed : happy are they that have not seen, and yet have believed. 30 And Jesus wrought many other miracles also, in the presence 31 of his disciples, which are not written in this book. But these are him : but my God and your God : intimating that the Father is his in a singular and incommunicable manner ; and ours through him, in such a kind as a crea- ture is capable of. 21. Peace be unto you — This is the foundation of the mission of a true Gospel minister, peace in his own soul, 2 Cor. iv, 1 . As the Father hath sent me, sc send I you — Christ was the apostle of the Father, Heb. iii, 1. Peter and the rest, the apostles of Christ. 22. He breathed on them — New life and vigour, and saith, as ye receive this breath out of my mouth, so receive ye the Spirit out of my fulness : the Holy Ghost influencing you in a peculiar manner, to fit you for your great embassy. This was an earnest of pentecost. 23. Whose soever sins ye remit — (According to the tenor of the Gospel, that is, supposing them to repent and believe) they are remitted, and whose soever sins ye retain (supposing them to remain impenitent) they are retained. So far is plain. But here arises a difficulty. Are not the sins of one who truly repents, and un- feignedly believes in Christ, remitted, without sacerdotal absolution ? And are not the sins of one who does not repent or believe, retained even with it 7 What then does this commission imply ? Can it imply any more than, 1. A power of ieclaring with authority the Christian terms of pardon ; whose sins are remitted and whose retained 1 As in our daily form of absolution ; and 2. A power of in. flicting and remitting ecclesiastical censures ? That is, of excluding from, and re-admitting into, a Christian congregation. 26. Ajter eight days — On the next Sunday. 28. And Thomas said. My Lord and my God — The disciples had said, Wo have v-ien the Lor 1. Thomas now not only acknowledges him to be the Lord, as he had done before, and to be risen, as his fellow disciples had affirmed, but also ccn- tesses his Godhead, and that more explicitly than any other had yet done. And all this he did without putting his hand upon his side. 30. Jesus wrought many miracles, which are not written in this book — Of St. John nor indeed of the other evangelists 31. But these things are written that y may believe — That ye may be con- firmed in believing. Faith comoth sometinjes by reading ; though ordiaarily bj kearing. ^72 SI JOHN. written, that ye may believe that Jesus is the Christ, the Son of God, and that beheving ye may have life through his name XXI. After these things Jesus manifested himself again to the 2 disciples at the sea of Tiberias; he manifested Am^e//" thus ; There were together Simon Peter, and Thomas called Didymus, and Na- thanael of Cana in Galilee, and the sons of Zebedee, and two othei 3 of his disciples. Simon Peter saith to them, I go a fishing. Theji say to him, We also go with thee. They went out and entered 4 into the vessel, but caught nothing that night. When the morning was come, Jesus stood on the shore ; but the disciples knew no! 5 that it was Jesus. Then said Jesus to them. Children, hf ve ye 6 any meat ? They answered him. No. And he said to them, CasI your net on the right side of the vessel, and ye shall find. They cast, therefore, and now they were not able to draw it, for the mul- 7 titude of fishes. Then the disciple whom Jesus loved saith to Peter, It is the Lord. Simon Peter hearing that it was the Lord, girt on his upper coat (for he was stript) and threw himself into the 8 sea. And the other disciples came in the vessel (for they were not far from land, about two hundred cubits) drawing the netful! of fishes 9 When they came to land they see a fire of coals there, and fish laid 10 thereon, and bread. Jesus saith to them. Bring of the fishes which 11 ye have taken now. Simon Peter went on board, and drew the net to land, full of great fishes, a hundred and fifty and three : and 12 though there were so many, the net was not broken. Jesus saith to them. Come ye and dine. And none of the disciples presumed 13 to ask him, Who art thou? knowing that it was the Lord. Jesus then Cometh and taketh bread, and giveth to them, and fish likewise, 14 This was the third time that Jesus showed himself to his disciples, after he was risen from the dead. 15 When they had dined, Jesus saith to Simon Peter, Simon, son of Jonah, lovest thou me more than these do 1 He saith to him, Yea, Lord, thou knowest that I love thee. He saith to him. Feed 16 my lambs. He saith to him again, the second time, Simon, .so« of XXI. 2. There were together — At homo, in one house. 4. They knew not that it was Jesiis — Probably their eyes were holden. 6. They were not able to draw it for the multitude of fishes — This was not onlj a demonstration of the power of our Lord, but a kind supply for them and theii families, and such as might be of service to them, when they waited afterward in Jerusalem. It was likewise an emblem of the great success which should attend them tis fishers of men. 7. Peter girt on his upper coat {for he was stript of it before) — Reverencing the presence of his Lord : and threw himself into the sea — To swim to him immedi- ately. The love of Christ draws men through fire and water. 12. Co7ne ye and dine — Our Lord needed not food. And none presumed — Ta Esk a needless question. 14. The third time — That he appeared to so many of the apostles together. 15. Simon, son of Jonah — The appellation Christ had given him, when he made that glorious confession, Matt, xvi, the remembrance of which might m;ike him more deeply sensible of his late denial of him whom he hud so confessed. Lovest thou me? — Thrice our Lord asks him, who had denied him thrice: more than these — Thy fellow disciples do 7 — Peter thought so once, Matt, xxvi, 33, but he now answers only — / love thee, without adding more than these. Thou knowest — He had now learnt by sad experience that Jesus know his heart. Mi/ lambs— - The weakest and tenderest of the flock. CHAPTER XXI. 273 Jonah, lovest thou me ? He saith to him, Yea, Lord, thou knowest 17 that I love thee. He saith to him. Feed my sheep He saith to him the third time, Simon, son of Jonah, lovest thou me ? Peter was grieved, because he said to him the third time, Lovest thou me ? And he said to him. Lord, thou knowest all things ; thou knowest 18 that I love thee. Jesus saith to him. Feed my sheep : Verily, ve- rily I say unto thee, when thou wast young, thou didst gird thyself, and walk whither thou wouldest : but when thou shalt be old, thou shalt stretch out thy hands, and another shall gird thee, and 19 carry thee whither thou wouldest not. This he said, signifying by 20 what death he should glorify God. And having said this, he saith to him, Follow me. Peter turning about, seeth the disciple whom Jesus loved following, who also leaned on his breast at 21 supper, and said, Lord, who is he that betrayeth thee ' Peter 22 seeing him, saith to Jesus, Lord, and what shall this man do ? Jesus saith to him, If I will that he tarry till I come, what is it ^o 23 thee ? Follow thou me. Then went this saying abroad among the brethren, that that disciple should not die. Yet Jesus did not say to him. That he should not die : but, If I will that he tarrj' till I come, what is it to thee ? 24 This is the disciple who testifieth of these thmgs, and wrote these 25 things : and we know that his testimony is true. And there are also many other things which Jesus did, which, if they were to be writ ten particularly, I suppose that even the world itself would not contain the books that were written. 17. Because he said the third time — As if he did not believe him. 18. When thou art old — He lived about thirty-six years after this : another shall gird thee — They were tied to the cross till the nails were driven in; and shall carry thee — With the cross: whither thou wouldest not — According to nature ; to the place where the cross was set up. 19. By what death he should glorify God — It is not only by acting, but chiefly by suffering, that the saints glorify God. Follow me — Showing hereby likewise what death he should die. 20. Peter turning — As he was walking after Christ. Seeth the disciple whom Jesus loved following him — There is a peculiar spirit and tenderness in this plain passage. Christ orders St. Peter to follow him in token of his readiness to be crucified in his cause. St. John stays not for the call ; he rises and follows him too ; but says not one word of his own love or zeal. He chose that the action only should speak this; and even when he records the circumstance, he tells us not what that action meant, but with great simplicity relates the fact only. If here and there a generous heart sees and emulates it, be it so ; but he is not solicitous that men should admire it. It was addressed to his beloved Master, and it was enough that he understood it. 22. If I will that he tarry — Without dying, till I come — To judgment. Cer- tainly he did tarry, till Christ came to destroy Jerusalem. And who can tell, when or how he died ? What is that to thee ? — Who art to follow me long before. 23. The brethren — That is, the Christians. Our Lord himself tnught them that appellation, chap, xx, 17. Yet Jesus did not say to him, that he should not die — Not expressly. And St. John himself, at the time of writing his Gospel, seems not to have known clearly, whether he should die or not. 24. This is the disciple who testifieth — Being still alive after he had wrote. And we know that his testimony is true — The Church added these words to St. John's Gospel, as Tertius did those to St. Paul's Epistle to the Romans, chap, xvi, 22. 25. If they were to be written particularly — Every fact, and all the circum. stances of it. / suppose — This expression, which softens the hyperbole, shows tnat St. John wrote this verse. NOTES ON THE ACTS OF THE APOSTLES. This book, in which St. Luke records the actions of the apostletH particalarly of St. Peter and St. Paul, (whose companion in travel he was,) is as it were the centre between the Gospel and the Epistles. It contains, after a very brief re. capitulation of the evangelical history, a continuation of the history of Christ, tlie event of his predictions, and a kind of supplement to what he had before spoken to his disciples, by the Holy Ghost now given unto them. It contains also the seeds, and first stamina of all those things, which are enlarged upon in the epistles. The Gospels treat of Christ the head. The Acts show that the same things befell his body; which is animated by his Spirit, persecuted by the world, defended and exalted by God. In this book is shown the Christian doctrine, and the method of applying it to Jews, heathens, and believers ; that is, to those who are to be converted, and those who are converted : the hinderances of it in particular men, in several kinds of men, in different ranks and nations : the propagation of the Gospel, and that grand revolution among both Jews and heathens : the victory thereof, in spite of all opposition, from all the power, malice, and wisdom of the whole world, spreading from one chamber into temples, houses, streets, markets, fields mns, prisons, camps, courts, chariots, ships, villages, cities, islands : to Jews, heathens, magistrates, generals, soldiers, eunuchs, captives, slaves, women, chil dren, sailors : to Athens, and at length to Rome. THE PARTS OF IT ARE SEVEN : 1. Pentecost, with its antecedents .... . Chap, i-ii 2. Transactions with the Jews, in Jerusalem, in all Judea, and in Samaria ......... ui-ii 3. Transactions at Cesarea, and the reception of the Gentiles . ..*"*' 4. The first course of Barnabas and Paul among the Gentiles . . xiii-ziv H. The embassy to, and council at Jerusalem, concerning the liberty of the Gentiles !▼ 6. The second course of St. Paul xvi-xix 7 Hi» third, a« far M Rome xii-xxriii THE ACTS. The former tieatise have I composed, O Theophilus, of all thmgs i which Jesus began both to do and to teach, Until the day he was taken up, after having through the Holy Ghost given command 3 ment to the apostles whom he had chosen : To whom also he pre- sented himself alive, after his passion, by many infallible proofs, being seen by them forty days, and speaking of the things pertain 4 ing to the kingdom of God. And having assembled them together, he commanded them not to depart from Jerusalem, but to wait for the promise of the Father, which, saith he, ye have heard from me. 5 For John indeed baptized with water; but ye shall be baptized with 6 the Holy Ghost not many days hence. And when they were come together, they asked him, saying, Lord, dost thou at this time 7 restore the kingdom to Israel ? But he said to them. It is not for you to know the times or the seasons which the Father hath put in 8 his own power But ye shall receive power, the Holy Ghost being come upon you, and shall be witnesses to me, both in Jerusalem, and in all Judea, and Samaria, and to the uttermost part of the earth. 9 And having spoken these things, while they beheld, he was taken 10 up, and a cloud received him from their sight. And while they were steadfastly looking up to heaven, as he went up, behold t vo 1 1 men, in white apparel, stood by them. Who also said, Ye men of Verse 1. The former treatise — In that important season which reached from the resurrection of Christ to his ascension, the former treatise ends, and this begins : this describing the Acts of the Holy Ghost, (by the apostles,) as that does the acts of Jesus Christ. Of all things — In a summary manner : which Jesus began to do — until the day — That is, of all things which Jesus did from the begin- ning till that day. 2. After having given commandment — In the 3d verse St. Luke expresses in general terms what Christ said to his apostles during those forty days. But in the 4th and following verses he declares what he said on the day of his ascension. He had brought his former account down to that day ; and from that day begins the Acts of the Apostles. 3. Being seen by them forty days — That is, many times during that space And speaking of the things pertaining to the kingdom of God — Which was the sum of all his discourses with them before his passion also. 4. Wait for the promise of the Father, which ye have heard from me — When he was with them a little before, as it is recorded, Luke xxiv, 49. 5. Ye shall be baptized with the Holy Ghost — And so are all true believers to the end of the world. But the extraordinary gifts of the Holy Ghost also are lere promised. 6. Dost thou at this time — At the time thou now speak^et of? not many daya \tnce ? restore the kingdom to Israel 7 — They still seemed to dream of an outward, temporal kingdom, in which the Jews should have dominion over all nations. It aeeiiis they came in a body, having before concerted the design, to ask when thic kingdom would come. 7. Tht times or the seasons — Times, in the language of the Scriptares, denoie a longer ; seasons, a shorter space. Which the Father hath put in his own power — To be revealed when and to whom it pleaseth him. 8. But ye shall receive power — and shall he ivitnesses to me — That is, ye shall be emr»ow«»-»'' ♦" nrjtnosa mv Gospel, both by your preaching and suffering. 276 THE ACTS. Galilee, why stand ye gazing into heavrn ? Th s Jesus who is taken up from you into heaven, shall come as ye have seen him 12 going into heaven. Then they returned to Jerusalem from tfie mount called Olivet, which is from Jerusalem a Sabbath-day's journey. 13 * And when they were come m, they went up into the upper room, where both Peter and James, and John and Andrew, Phili]' and Thomas, Bartholomew and Matthew, James the son of Alpheur 14 and Simon Zelotes, and Jude the brother of James, tarried. Thest all continued with one accord in prayer and supplication with the women, and Mary the motlier of Jesus, and his brethren. 15 And in these days, Peter standing up in the midst of the disci- ples, (the number of persons together was about a hundred and 16 twenty,) said. Men, brethren, this f scripture must needs have been fulfilled, which the Holy Ghost spake before, by the mouth of David, concerning Judas, who was guide to them that appre- 17 hended Jesus. For he was numbered with us, and had obtained 18 part of this ministry. Now this man purchased a field with the reward of iniquity, and falling down on his face, he burst asunder 19 in the middle, and all his bowels gushed out. And it was known to all that dwell at Jerusalem, so that that field is called, in their 20 own tongue, Akeldama, that is. The field of blood. For it is writ- ten in the book of Psalms, | Let his habitation be desolate, and le 21 no man dwell therein : and, ^ His bishopric let anotlier take. Where- fore of these men who have been with us all the time that the Lord 22 Jesus was going in and out over us. Beginning from the baptism of John, till the day he was taken up from us, one must be a witness 23 with us of his resurrection. And they appointed two, Joseph called 12. A Sabbath-day's journey — The Jews generally fix this to two thousand cubits, which is not a mile. 13. They went up into the upper room — The upper rooms, so frequently men tioned in Scripture, were chambers in the highest part of the house, set apart by the Jews for private prayer. These, on account of their being so retired and con venient, the apostles now used for all the offices of religion. 14. His brethren — His near kinsmen, who for some time did not believe ; it seems not till near his death. 15. The mimber of persons together — Who were together in the upper room, were a hundred and twenty — But he had undoubtedly many more in other places ; of whom more than five hundred saw him at once after his resurrec tion, 1 Cor. xv, 6. 18. This man purchased a field with the reward of iniquity — That is, a field was purchased with the reward of his iniquity; though very possibly Judas might design the purchase. And falling down on his face — It seems the rope broke before, or as he died. 19. In their own tongue — This expression, That is. the field ofhloud, St. Luke «ems to have added to the words of St. Peter, for the use of Theophilus and other ■readers who did not understand Hebrew. 20. His bishopric — That is, his apostleship. 21. All the time that the Lord Jesus was going in and out — ^That is, conversing familiarly: over us — as our Master. 22. To be a witness with us of his resurrection — And of the circumstances which preceded and followed it. 23. And they appointed two — So ftirthe faithftil could go by consulting together • Matt. *, 2 ; Mark iii, 14 ; Luke vi, 13. + Psa. xli, 9. J Psa. Ixix, 25 {) Psa. cix, 8. CHAPTER 11 277 24 Barsabas, who was surnamed Justus, and Matthias. And they prayed and said, Thou, Lord, who knowest the hearts of all, show 25 which of these two thou hast chosen. To take part of this ministry and apostleship, from which Judas by transgression fell, to go to 26 his own place. And they gave forth their lots, and the lot feU upon Matthias ; and he was numbered with the eleven apostles. II. And vvhen the day of pentecost was come, they were all with 2 one accord in one place. And suddenly there came a sound from heaven, as of a rushing violent wind, and it filled all the house 3 where they were sitting. And there appeared to them distinct i tongues, as of fire ; and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with othei 5 tongues, as fhe Spirit gave them utterance. And there were dwelling in Jerusalfm Jews, devout men, out of every nation 6 under heaven. And when this was noised abroad, the multitude came together, and were confounded, because every man heard 7 them speaking in his own language. And they were amazed, and marvelled, saying one to another. Behold, are not all these who are 8 speaking Galileans ? And how hear we every one, in our own 9 native language, Parthians, and Medes, and Elamites, and dwell- ers in Mesopotamia, and Judea, and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt, and the parts of Africa about but no firther. Therefore here commenced the proper use of the lot, whereby a matter of importance, which cannot be determined by any ordinary method, is committed to the Divine decision, 25. Fell — By his transgression — Some time before his death: to go to Ma oitn place — That which his crimes had deserved, and which he had chosen for himself, far from the other apostles, in the region of death. [I. At the pentecost of Sinai, in the Old Testament, and the pentecost of Jerusalem, in the New, where the two grand manifestations of God, the legal and the evangelical ; the one from the mountain, and the other from heaven ; the terrible, and the merciful one. They were all with one accord in one place — So here was a conjunction of company, minds, and place ; the whole hundred and twenty being present. 2. And suddenly there came a sound from heaven — So will the Son of man come to judgment. And it filled all the house — That is, all that part of the temple where they were sitting. 3. And there appeared distinct tongues, as of fire — That is, small flames of fire. This is all which the phrase, tongues of fire, means in the language of the seventy. Yet it might intimate God's touching their tongues as it were ftogether with their hearts) with Divine fire : his giving them such words as were active and penetrating, even as flaming fire. 4. And they began to speak with other tongues — The miracle was not in the ears of the liearers, (as some have unaccountably supposed,) but in the mouth of the ipeakers. And this family praising God togetlier, with the tongues of all the ivorld, was an earnest that the whole world should in due time praise God in heir various tongues. As the Spirit gave them utterance — Moses, the type of he ttw, was of a slow tongue , but the Gospel speaks with a fiery and flaming one 5. And there were dwelling in Jerusalem Jews — Gathered from all parts by the peculiar providence of God. 6 The multitude came together, and were confounded — The motions of their miiifls were swift and various. 9 Judia — The dialect of which greatly differed from that of Galilee. Asia- ■ The country strictly so called. 10 Roman sojourners — Born at Rome, but now living at Jerusalem. Tbest seem to have come to Jerusalem after those who are above mentioned. All of Som were partly Jews by birth, and partly proselytes. 278 THE ACTS. 11 Gyrene, and Roman sojourners, (Jews and proselytes,) Cretans and Arabians, we hear them speaking in our tongues the wonderfu. 12 works of God ? And they were all amazed, and were in doubt, ■3 saying one to another. What can this mean ? But others mocking, said, They are full of sweet wine. 14 Then Peter standing up with the eleven, lifted up his voice and said to them. Men of Judea, and all ye that dwell at Jerusalem. 15 be this known to you, and hearken to my words. These are noi drunken, as ye suppose : for it is but the third hour of the day, »C But this is that which was spoken by the Prophet Joel, * And it 17 shall come to pa is in ,e last days, saith God, I will pour out of my Spirit upon all Acs.. . and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men 18 sh 11 dream dreams : And in those days I will pour out of my Spi- rit jpon my servants and upon my handmaids, and they shall pro- 19 phesy. And I will show prodigies in heaven above, and signs on 11. Cretans — One island seems to be mentioned for all. The wonderful works of God — Probably those which related to the miracles, death, resurrection, and ascension of Christ, together with the effusion of his Spirit, as a fulfilment of his promises, and the g-lorious dispensations of Gospel grace. 12. They were all amazed — All the devout men. 13. But others mocking — The world begins with mocking, thence proceeds to cavilling, chap, iv, 7; to threats, ver. 17; to imprisoning, chap, v, 18; blows, ver. 40 ; to slaughter, chap, vii, 58. These mockers appear to have been some of the natives of Judea, and inhabitants of Jerusalem, (who understood only the dialect of the country,) by the apostle's immediately directing his disct^urse to them in the next verse. They are full of sweet wine — So the Greek word pro- perly signifies. There was no new wine so early in the year as pentecost. Thus natural men are wont to ascribe supernatural things to mere natural causes ; and many times as impudently and unskilfully as in the present case. 14. Then Peter standing vp — All the gestures, all the words of Peter, show the utmost sobriety ; lifted vp his voice — With cheerfulness and boldness ; and said to them — This discourse has three parts ; each of which, ver. 14, 22, 29, begins with the same appellation, mm : only to the last part he prefixes with more familiarity the additional word brethren. Men of Judea — That is, ye that are born in Judea. St. Peter spoke in Hebrew, which they all understood. 15. It is but the third hour of the day — That is, nine in the morning. And on the solemn festivals the Jews rarely ate or drank any thing till noon. 16. But this is that which was spoken of by the prophet — But there is another and better way of accounting for this. 17. The times of the Messiah are frequently called the last days, the Gospel being the last dispensation of Divine grace. I toill pour out of my Spirit — Not on the day of pentecost only, upon all flesh — On persons of every age, sex, and rank. And your young men shall see visions — In young men the outward senses are most vigorous, and the bodily strength is entire, whereby they are best qualified to sustain the shock which usually attends the visions of God. In old men tht internal senses are most vigorous, suited to divine dreams. Not that the old ar« wholly excluded from the former, nor the young from the latter. 18. And tipon my servants — On those who are literally in a state of servitude 19. And I will show prodigies in heaven above, and signs on earth beneath—- Great revelations of grace are usually attended with great judgments on those whc reject it. In heaven — Treated of, ver. 20. On earth — Described in this verse. Such signs were those mentioned, ver. 22, before tlie passion of Christ ; tj hich are so mentioned as to include also those at the very time of the passion and resurrec- tion, at the destruction of Jerusalem, and at the end of the world. Terrible indeed were those prodigies in particular which preceded the destruc- tion of Tenisalem : such as the flaming sword hanging over the city, and the Cery • Joel ii. 28 CHAPTER II. 279 20 earth beneath, blood, and fire, and vapour of smoke. The sui shall be turned into darkness, and the moon into blood, before the 21 day of the Lord, the great and illustrious day, come. But it shall come to pass, that whosoever shall call on the name of the Lord, 22 shall be saved. Men of Israel, hear these words : Jesus of Naza- reth, a man pointed out to you of God, by miracles, and wonders, and signs, which God wrought by him in the midst of you, as 22 yourselves also know ; Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked lA hands have crucified and slain : whom God hath raised up, having loosed the pains of death, as it was not possible that he 25 should be held under it. For David speaketh concerning him, * I have seen the Lord always before my face, for he is on my 26 right hand, that I may not be moved. Therefore my heart is glad, and my tongue exulteth ; yea, and my flesh shall rest 27 in hope. For thou wilt not leave my soul in hades, neither wilt 28 thou suffer thy Holy One to see corruption. Thou hast made known to me the ways of life ; thou wilt fill me with joy by thy 29 countenance. Men and brethren, I may say to you freely of the 3omet pointing down upon it for a year; the light that shone upon the temple and the altar in the night, as if it had been noon-day ; the opening of the great and heavy gate of the temple without hands ; the voice heard from the most holy place, Let us depart hence ; the admonition of Jesus the son of Ananus, crying for seven years together, Wo, wo, wo ; the vision of contending armies in the air, and of entrenchments thrown up against a city there represented ; the ter rible thunders and lightnings, and dreadful earthquakes, which every one con eidered as portending some great evil : all which, through the singular providence of God, are particularly recorded by Josephus. Blood — War and slaughter Fire — Burnings of houses and towns, involving all in clouds o? sinoke. 20. The moon shall be turned into blood — A bloody colour : before the day oj the Lord — Eminently the last day ; though not excluding any other day or season, wherein the Lord shall manifest his glory, in taking vengeance of his adversaries. 2L But — whosoever shall call on the name of the Lord — This expression im. plies the whole of religion, and particularly prayer uttered in faith ; shall be saved — From all those plagues ; from sin and hell. 23. Hi7n, being delivered by the determinate counsel and foreknowledge of God— The apostle here anticipates an objection, Why did God suiFer such a person to be so treated ? Did he not know what wicked men intended to do 7 And had he not power to prevent it ? Yea. He knew all that those wicked men intended to do. And he had power to blast all their designs in a moment. But he did not ex-rt that power, because he so loved the world! Because it was the determined cov Kel of his love, to redeem mankind from eternal death, by the death of his only begotten Son. 24. Having loosed the pains of death — The word properly means, the pains of a woman in travail. As it was not possible that he should be held under it — Be. cause the Scripture must needs be fulfilled. 27. Thou wilt not leave my soul in hades — The invisible world. But it does n>. appear, that ever our Lord went into hell. His soul, when it was separated &om the body, did not go thither, but to paradise, Luke xxiii, 43. The meaning is. Thou wilt not leave my soul in its separate state, nor suffer my body to be corrupted. 28. Thou hast made known to me the ways of life — That is, Thou hast raised me from the dead. Thou wilt fill me with joy by thy countenance — When ] ascend to thy right hand. 89. The patriarch — A more honourable title than king * Psalm xvi. 8. 280 THE ACTS. patriarch David, that he is both dead and buried, and his sepulchre 30 is among us to this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit * of 31 his, loins one should sit on his throne ; he foreseeing this, spake of the resurrection of Christ, That his soul was not left in hades 32 neither r'id his flesh see corruption This Jesus God hath raised 33 up, whereof all we are witnesses. Being therefore exalted by the right hand of God, and having received from the Father the pronJse oT i.he Holy Ghost, he hath shed forth this, which ye now see and J4 hear. For David is not ascended into the heavens ; but he saith himself, f The Lord said to ray Lord, Sit thou on my right hand, 35 Undl I make thine enemies thy footstool. Therefore let all the 36 house of Israel know assuredly, that God hath made this Jesus whom ye crucified both Lord and Christ. 37 And hearing this, they were pierced to the heart, and said to Peter and the rest of the apostles, Brethren, what shall 38 we do ? And Peter said. Repent, and be baptized every one of you, m the name of Jesus, for the remission of sins, and 39 ye shall receive the gift of the Holy Ghost. For the promise is to you and to your children, and to all that are afar off, whom- 40 soever the Lord our God shall call. And with many other words» did he testify and exhort, saying. Save yourselves from this per- 32. He foreseeing this, spake of the resurrection of Christ — St. Peter argiies vhus : It is plain, David did not speak this of himself. Therefore he spake ot Christ's rising. But how does that promise of a kingdom imply his resurrection 7 Because he did not receive it before he died, and because his kingdom was to en- dure for ever, 2 Sam. vii, 13. 33. Being exalted by the right hand of God — By the right hand; that is, the mighty power of God. Our Lord was exalted at his ascension to God's right nand in heaven. 34. Sit thou on my right hand — In this and the following verse is an allusion to two ancient customs ; one, to the highest honour that used to be paid to per- sons by placing them on the right hand, as Solomon did Bathsheba, when sitting on his throne, 1 Kings ii, 19 ; and the other, to the custom of conquerors, who used to tread on the necks of their vanquished enemies, as a token of their entire victory and triumph over them. 35. Until I make thine enemies thy footstool — This text is here quoted with the greatest address, as suggesting in the words of David, their great prophelic monarch, how certain their own ruin must be, if they went on to oppose Christ 36. Lord — Jesus, after his exaltation, is constantly meant by this word in the New Testament, unless sometimes where it occurs, in a text quoted from the Old Testament. 37. They said to the apostles. Brethren — They did not style them so before. 38. Repent — And hereby return to God : be baptized — Believing in the nam* of Jesus — And ye shall receive the gift of the Holy Ghost— See the three one God clearly proved. See chap, xxvi, 20. The gift of the Holy Ghost does nof -nean in this place the power of speaking with tongues. For the promise of this was not given to all that were afar off, in distant ages and nations. Bui rather the constant fruits of faith, even righteousness, and peace, and joy in the Holy Ghost. Whornsoever the Lord our God shall call — (Whether they are Jews or Gentiles) by his word and by his Spirit : and who are not disobedient to the heavenly calling. But it is observable St. Peter did not yet understand the «rery words he spoke. 40. And with many other words did he testify and exhort — In such an accepted time we should add line upon line, and not /eave off, till the thing is done. • Psalm Ixxxix, 4, &c. t Psalm ex, 1. CHAPTER III. 281 11 verse generation. Then they, gladly receiving his word, wer« baptized ; and there were added to them that day about three thou- 42 If together, and had all things common. And sold their possessions \ti and goods, and divided them to all, as any one had need, hui continuing daily with one accord in the temple, and breaking ihe bread at home, they partook of their food with gladness and single- 4? ness of heart. Praising God, and having favour with all the people And the Lord added daily to the Church those who were saved. [II. Now Peter and John went up together into the temple, at the 2 hour of prayer, the ninth hour. And a certain man, lame from his mother's womb, was carried, whom they laid daily at the gate of the temple, called Beautiful, to ask alms of them that were enter- Save yourselves from this perverse generation — Many of whom were probably mocking still. 41. And there were added — To the hundred and twenty. 42. And they continued steadfast — So their daily Church communion consisted m these four particulars : 1. Hearing the word ; 2. Having all things common ; 3. Receiving the Lord's Supper ; 4. Prayer. Ye difTrent sects, who all declare, Lo here is Christ, and Christ is there ; Your stronger proofs divinely give. And show me where the Christians Uve ! 43. And fear came upon every soul — Of those who did not join with them whereby persecution was prevented, till it was needful for them. 45. And sold their possessions — Their lands and houses ; and goods — Their movables. And parted them to all as any one had need — To say the Christians did this only till the destruction of Jerusalem, is not true ; for many did it long after. Not that there was any positive command for so doing: it needed not; for love constrained them. It was a natural fruit of that love wherewith eacii member of the community loved every other as his own soul. And if the whole Christian Church had continued in this spirit, this usage must have continued through all ages. To aflBrm therefore that Christ did not design it should con- tinue, is neither more nor less than to affirm, that Christ did not design this measure of love should continue. I see no proof of this. 46. Continuing daily — breaking the bread — In the Lord's Supper, as did many Churches for some ages. They partook of their food with gladness and singleness of heart — They carried the same happy and holy temper through all their com. mon actions : eating and working with the same spirit wherewith they prayed and received the Lord's Supper. 47. The Lord added daily such as were saved — From their sins : from the guilt and power of them. III. .. The ninth hour — The Jews divided the time from sunrise to sunset into twelvi hours ; which were consequently of unequal length at different times of Xha year, as the days were longer or shorter. The third hour therefore was nine XL the morning; the ninth three in the aflernoon ; but not exactly. For the i>itl hour was the middle space between sunrise and noon ; which, if the sui r.5 over thera. 34. The sense is, Lord, thou hast all power. And thy word is folfilled. Men do rage against thee: but it is in vain. 27. Whom thou hast anointed — To be king of Israel. 28. The sense is, but they could do no more than thou wast pleased to permit, according to thy determinate counsel, to save mankind by the sufierings of thy iSon. And what was needful for this end, thou didst before determine to pennil to be done. 30 Thou stretchest forth thy hand — Exertest thy power. * Psalm ii. 1. 1^ 286 THE ACTS place in which they were assembled was shaken, and they were all filled with the Holy Ghost, and spake the word of God with boldness. 32 And the multitude of them that believed were of one heart, and of one soul : and not so much as one said that aught of the things 33 which he had was his own, but they had all things common. And the apostles gave forth their testimony of the resurrection of thf Lord Jesus with great power, and great grace was upon them all 34 For neither was there any one among them that wanted : for who- soever were possessors of houses or lands sold them, and brought 35 the prices of the things tha' were sold, And laid them down at the feet of the apostles, and distribution was made to every one accord- ing as any had need. 36 And Jos( s, by the apostles surnamed Barnabas, which is, being mterpreted a son of consolation, a Levite, a Cyprian by birth, 37 Having an estate, sold it, and brought the money, and laid it at the feet of the apostles. V But a c« rtain man named Ananias, with Sapphira his wife, sold 2 a possessi )n. And kept back part of the price, his wife also being privy to it, and bringing a certain part, laid it at the feet of the apos- 3 ties. But Peter said, Ananias, why hath Satan filled thy heart, to lie to the Holy Ghost ? And to keep back part of the price of the 4 land ? While it remained, did it not remain thine ? And when it was 31 . Th( y were all filled — Afnish ; and spake the word with boldness — So their petition was granted. 32. And the multitude of them that believed — Every individual person were oj one heart and one soul — Their love, their hopes, their passions joined : and noi so 7nuch as one — In so great a multitude : this was a necessary consequence o' that union of heart ; said that aught of the things which he had was his own — It is impossible any one should, while all were of one soul. So long as that truly Christian love continued, they could not but have all things common. ' 33. And great gjrace — A large measure of the inward power of the Holy Ghost, was upon them all — Directing all their thoughts, words, and actions. 34. For neither was there any one among them that wanted — We may observe, this is added as the pioof that great grace was upon them all. And it was the immediate, necessary consequence of it : yea, and must be to the end of the world In all ages and nations, the same cause, the same degree of grace, could not but in like circumstances produce the same effect. For whosoever were possessors of houses and lands sold them — Not that there was any particular command for this ; but there was great grace and great love • of which this was the natural fruit. 35. And disti ihution was made — At first by the apostles themselves, aflerw ard by them whom they appointed. 36. A son of consolation — Not only on account of his so largely assisting the poor with his fortune ; but also of those peculiar gifts of the Spirit, whereby he was so well qualified both to comfort and to exhort. 37. Having an estate — Probably of considerable value. It is not unlikely that it was in Cyprus. Being a Levite, he had no portion, no distinct inheritance in Israel. V. 1. But a certain man named Ananias — It is certain, not a believer, for all that believed were of one heart and of one soul : probably not baptized ; but intending now to offer himself for baptism. 2. Arid bringing a certain part — As if it had been the whole : perhaps saying it was so. J. To lie to the Holy Ghost — Who is in us. And to keep back — Here was the first instance of it. This wns the first attempt to bring propriety of goods inli the Christian Church. CHAPTER V 287 sol'I Tv^as It not m thy power ? Why hast thou conceived this thing ■) in tll y heart ? Thou hast not lied to men but to God. And Ana- nias nearing these words, fell down and expired ; and great feai 6 came on all that heard these things. And the young men rising 7 up, wound him up, and carrying him out, buried him. And it was about the space of three hours after, when his wife, not knowing f what was done, came in. And Peter said to her, Tell me, if ye 1> sold the land for so much ? And she said. Yea, for so much. And Peter said to her, Why have ye agreed together to tempt the Spiri» of the Lord ? Behold, the feet of them that have buried thy .0 husband are at the door, and shall carry thee out. And immedi atoly she fell at his feet and expired ; and the young men coming in. found her dead, and carrying her out, buried her by her husband. 1 1 And great fear came upon all the Church, and upon all that heard these things. 12 And many signs and wonders were wrought among the people by the hands of the apostles : (and they were all with one accord 13 in Solomon's portico: And none of the rest durst join themselves 14 to them ; but the people magnified them, And the more were mul- titudes, both of men and women believing, added to the Lord :) 15 So that they brought out the sick along the streets, and laid them on beds and couches, that even the shadow of Peter coming by, 16 might overshadow some of them. And multitudes also of the cities round about came together to Jerusalem, bringing persons sick and troubled by unclean spirits, and they were all healed. 4. While it remained, did it not remain thine ? — It is true, whosoever among the Christians (not one excepted) had houses or lands, sold them, and laid the price at the feet of the apostles. But it was in his own choice to be a Christian or not : and consequently either to sell his land, or keep it. And when it was sold, was it not in ihy power ? — For it does not appear that he professed himself a. Christian when he sold it. Why hast thou conceived this thing in thy heart ? — So profanely to dissemble on so solemn an occasion ? Thou hast not lied to men only, but to God also. Hence the Godhead of the Holy Ghost evidently appears : since lying to him, ver. 3, is lying to God. 5. And Ananias fell down and expired — And this severity was not only just, considering that complication of vain glory, covetousness, fraud, and impiety, which this action contained : but it was also wise and gracious, as it would effec- tually deter any others from following his example. It was likewise a convinc. ing proof of the upright conduct of the apostles, in managing the sums witli which they were intrusted ; and in general of their Divine mission. For none can imagine that Peter would have had the assurance to pronounce, and much less the power to execute such a sentence, if he had been guilty himself of a fraud of the same kind; or had been belying the Holy Ghost in the whole of liis pre- tensions to be under his immediate direction. 7. About the space of three hours — How precious a space ! The woman had a "ong'^r time for repentance. 8. If ye sold the land for so much — Naming the sum. 10. The Church — This is the first tima it is mentioned: and here is a native specimen of a New. Testament Church ; which is a company of men, called by the Gospel, grafted into Christ by baptism, animated by love, united by all kind of fellowship, and disciplined by the death of Ananias and Sapphira. 12. And they were all — All the believers. 13. None "f the rest — No formalists or hypocrites, durst join themselves — In an outward show only, like Ananias and Sapphira. 14. But so much ihe more were true believers added, because unbelievers kep' at a distance 288 THE ACTS 17 But the high priest arising, and all that were with him, which 18 was the ftect of the Sadducees, were filled with zeai, And laid their hands on the apostles, and put .hem into the common prison 19 But an angel of the Lord opened the prison doors by night, and 20 leading them out, said, Go, stand and speak in the temple the 21 words of this life. And hearing this, they went into the temple early in the morning and taught. But the high priest being come and they that were with him, called together the council, even th( whole senate of the children of Israel, and sent to the prison 'c 22 have them brought. But when the officers came, they found th< m 23 not in the prison ; and returning they said, Truly we found the prison shut with all safety, and the keepers standing before the 24 doors ; but having opened them, we found no man within. When the captain of the temple and the chief priests heard these things, 25 they doubted of them, what this should be. Then came one and told them, Behold, the men whom ye put in prison are standing 26 in the temple, and teaching the people. Then the captain going with the officers brought them, not with violence, for they feared 27 the people lest they should be stoned. And having brought them, 28 they set them before the council. And the high priest asked them, Did not we strictly command you, not to teach in this name ? And lo, ye have filled Jerusalem with your doctrine, and would bring 29 the blood of this man upon us. Then Peter and the other apos- tles answering said. We ought to obey God rather than men 30 The God of our fathers hath raised up Jesus, whom ye slew, hang- 31 ing him on a tree. Him hath God exalted, a Prince and a Saviour, with his right hand, to give repentance to Israel, and forgiveness 32 of sins. And we are witnesses of these things, and also the Holy 17. The high priest — and the sect of the Sadducees — A goodly company for the priest ! He, and these deniers of any angel or resurrection, were filled with zeal — Angry, bitter, persecuting zeal. 20. The words of this — That is, these words of life : words which show the way to life everlasting. 23. We found the prison shut — The angel probably had shut the doors again. 24. They doubted what this should be — They were even at their wits* end The world, in persecuting the children of God, entangle themselves in number- less difficulties. 28. Did not we strictly command you, not to teach? — See the poor cunning of the enemies of the Gospel. They make laws and interdicts at their pleasure, which those who obey God cannot but break ; and then take occasion thereby to censure and punish the innocent, as guilty. Ye would bring the blood of this man upon us— -An artflil and invidious word. The apostles did not desire to accuse any man They simply declared the naked truth. 29. TKen Peter — In the name of all the apostles, said — He does not nov give them the titles of honour, which he did before, chap, iv, 8 ; but enters dir JStlj upon the subject, and justifies what he had done. This is, as it were, a continua dor of that discourse, but with an increase of severity. 30. Hath raised up Jesus — Of the seed of David, according to the promisst made to our fathers. 31. Him hath God exalted — From the grave to heaven ; to give repentance — Whereby Jesus is received as a Prince ; and forgiveness of sins — Whereby he is leceived as a Saviour. Hence some infer, that repentance and faith are as mere gifts as remission of sins. Not so: for man co-operates in the former, but not in the latter. God alone forgives sins. 32. A nd also the Holy Ghost — A much greater witness. CHAPTER VI. 289 33 Ghost, whom God hath given to them that obey him When they heard this, they were rut to the heart, and took counsel to slay 34 them. But a certain Pharisee, named Gamaliel, a doctor of ♦he law, had in honour by all the people, rising up in the council, 3d ordered to put the men out a little space : And said to them. Ye men of Israel, take heed to yourselves, what ye are about to do, 36 touching these men. For before these days rose up Theudas, boasting himself to be somebody, to whom was joined a number of men, about four hundred, who was slain, and all who hearkened 3? to him were scattered and came to nothing. After this man rose up Judas of Galilee, in the days of the enrolment, and drew away much people after him ; he also perished, and all who had hear- 36 kencd unto him were dispersed. And now I say to you. Refrain from these men, and let them alone ; for if this counsel or this 39 work be of men, it will come to nought, But if it be of God, ye cannot overthrow it, and take heed lest ye be found even fighting 40 against God. And to him they agreed. And having called the apostles, and scourged them, they charged them not to speak in the 41 name of Jesus, and dismissed them. And they departed from the presence of the council, rejoicing that they were counted worthy t2 to suffer shame for his name. And they ceased not to teach and preach Jesus Christ daily, m the temple, and from house to house VI Now in these days, the disoiples multiplymg, there arose 6 murmuring of the Hellenists against the Hebrews, because their 34. But a certain Pharisee — And as such believing the resurrection of the dead ; a doctor, or teaclier of the law — That is, a scribe, and indeed one of the highest rank ; had in honour by all the people — Except the Sadducees ; rising up in the council — So God can raise defenders of his servants, whensoever and where, soever he pleases. 36. Before these days — He prudently mentions the facts first, and then makns the inference. 38. Let them alone — In a cause which is manifestly good, we sliould imme- diately join. In a cause, on the other hand, which is manifestly evil, we should immediately oppose. But in a sudden, new, doubtful occurrence, this advice i? eminently useful. If this counsel or this work — He seems to correct himself, at if it were some sudden work, rather than a counsel or design. And so it was For the apostles had no counsel, plan, or design of their own ; but were mere instruments in the hand of God, working just as he led them from day to day. 41. Rejoicing — to suffer shame — This is a sure mark of the truth, joy in afflic- tion, such is true, deep, pure. VI. 1. There arose a murmuring — Here was the first breach made on those who were before of one heart and of one soul. Partiality crept in unawares on some ; and murmuring on others. Ah Lord ! how short a time did pure, genu. ine, undefiled Christianity remain in the world ! O the depth ! How unsearchab't are thy counsels! Marvellous are thy ways, O King of saints ! The Hellenists were Jews born out of Palestine. They were so called, because they used the Greek as their mother tongue. In this partiality of the Hebrews, and murmuring of the Hellenists, were the eeeds of a general persecution sown. Did God ever, in any age or country, withdraw his restraining providence, and let loose the world upon the Chris. tians, till there was a cause among themselves ? Is not an open, general persecu- tion, always both penal and medicinal ? A punishment of those that will not accept of milder reproofs, as well as a medicine to heal their sickness? And at che same time a means both of purifying and strengthening those whose heart is still right with God. •JQO THE ACTS. 2 widows were neglected in tne daily ministration. Then the twelve calling the multitude of the disciples together, said, It is not right that we should leave the word of God, and serve tables. 3 Therefore, brethren, look out from among you seven men of good report, full of the Holy Ghost and wisdom, whom we will set over 4 this business. But we will constantly attend to prayer, and to the £ ministry of the word. And the saying pleased the whole multi' tude : and they chose Stephen, a man full of faith and of the H0I5 Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and 6 Parmenas, and Nicholas, a proselyte of Antioch ; Whom they set before the apostles, and having prayed, they laid their hands upon. 7 them. And the word of God grew, and the number of disciples was multiplied in Jerusalem greatly : and a great company of the priests were obedient to the faith. 8 And Stephen, full of grace and power, did great wonders and 9 miracles among the people. But there arose certain of the syna- gogue, which is called that of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and Asia, disputing with Ste- 10 phen. And they were not able to withstand the wisdom and the 1 1 spirit by which he spake Then they suborned men who said. We have heard him speaking blasphemous words against Moses and 12 against God. And they stirred up the people, and the elders, and the scribes, and coming upon him, dragged him away, and brought 13 him to the council, And set up false witnesses, who said. This man 2. It is not right that we should leave the word of God and serve tables — In the first Church, the primary business of apostles, evangelists, and bishops, was to preach the word of God ; the secondary, to take a kind of paternal care (the Church being then like a family,) for the food, especially of the poor, the stran- gers, and tlie widows. Afterward, the deacons of both sexes were constituted for this latter business. And whatever time they had to spare from this, they employed in works of spiritual mercy. But their proper office was, to take care of the poor. And when some of them afterward preached the Gospel, they did this not by virtue of their deaconship, but of another commission, that of evan- gelists, which they probably received, not before, but after they were appointed -leacons. And it is not unlikely that others were chosen deacons, or stewards, in their room, when any of these commenced evangelists. 3. Of good report — That there may be no room to suspect them of partiality or injustice. Full of the Holy Ghost and wisdom — For it is not a light matter to dispense even the temporal goods of the Church. To do even this well, a large measure both of the gifts and grace of God is requisite. Whom we will set over this business — It would have been happy for the Church, had its ordinary minis, ters in every age taken the same care to act in concert with the people commit- ted to their charge, which the apostles themselves, extraordinary as their office was, did on this and other occasions. 4. We will constantly attend to prayer, and to the ministry of the word — Thif is doubtless the proper business of a Christian bishop : to speak to God in prayer fc men in preaching his word, as an ambassador for Christ. 5. And they chose — It seems seven Hellenists, as their names show. And Ni cholas a proselyte — To whom the proselytes would the more readily apply. 7. And the word of God grew — The hinderances being removed. 9. There arose certain of the synagogue which is called — It was one ana the same synagogue which consisted of these several nations. Saul of Cilicia was doubt- less a member of it ; whence it is not at all improbable, that Gamaliel presided over it. Libertines — So they were styled, whose Cithers were once slaves, %nd ailerwuTd made free. This was the case of many Jews who had been taken cap live by the Romans. CHAPTER VII. 291 ceaseth not to speak words against this hoi)' place and the law. i4 For we have heard him say, that this Jesus of Nazareth will de- stroy this place, and change the rites which Moses delivered us. 15 And all that were sitting in the council, looking steadfastly on him, saw his face as the face of an angel. /II. Then said the high priest, Are these things so ? And he said. 2 Men, brethren, and fathers, hearken. The God of glory appeared to our father Abraham, * being in Mesopotamia, before he dwell 3 in Haran, And said to him. Come out of thy country, and from 4 thy kindred, and come into a land which I will show thee. And 14 We have heard him say — So they might. But yet the consequence they drew would not follow. 15. As the face of an angel — Covered with supernatural lustre. They reckoned his pleaching of Jesus to be the Christ was destroying Moses and the law; and God bears witness to him, with the same glory as he did to Moses, when he gave the law by him. VII. "2. And he said — St. Stephen had been accused of blasphemy against Mo- ses, and even against God ; and of speaking against the temple and the law, threatening that Jesus would destroy the one, and change the other. In answer to this accusation, rehearsing as it were the articles of his historical creed, he speaks of God with high reverence, and a grateful sense of a long series of acts of goodness to the Israelites, and of Moses with great respect, on account of his important and honourable employments under God: of the temple with regard, as being built to the honour of God ; yet not with such superstition as the Jews; putting them in mind, that no temple could comprehend God. And he was going on, no doubt, when he was interrupted by their clamour, to speak to the last point, the destruction of the temple, and the change of the law by Christ. Men, brethren, and fathers, hearken — The sum of his discourse is this : I acknowledge the glory of God revealed to the fathers, ver. 2 ; the calling of 3Ioses, ver. 34, &c ; the dignity of the law, verses 8, 38, 44; the holiness of this place, verses 7, 45, 47. And indeed the law is more ancient than the temple; the promise more ancient than the law. For God showed himself the God of Abraham, Isaac, Jacob, and their children freely, ver. 2, &c ; 9, &.c; 17, &-c ; 32, 34, 35; and they showed faith and obedience to God, ver. 4, 20, &,c, 23, particularly by their regard for the law, ver. 8, and the promised land, ver. 16. Meantime, God never confined his presence to this one place or to the observers of the law. For he hath been acceptably worshipped before the law was given, or the temple built, and out of this land, ver. 2, 9, 33, 44. And that our fathers and their pos- terity were not tied down to this land, their various sojournings, ver. 4, &.c ; 14, 29, 44, and exile, ver. 43, show. But you and your fathers have always been 'ivil, ver. 9 ; have withstood IMoses, ver. 25, &c, 39, &c ; have despised the land, ver. 39, forsaken God, ver. 40, &c, superstitiously honoured the temple, ver. 48, resisted God and his Spirit, ver 50, killed the prophets and the Messiah himself, »'er. 51, and kept not the law for which ye contend, ver. 53. Therefore God is not bound to you ; much less to you alone. And truly this solemn testimony of Stephen is most worthy of his character, as a man full of the Holy Ghost, and of faith and power : in which, though he doe^ not advance so many regular pro- positions, contradictory to those of his adversaries, yet he closely and nervously answers them all. Nor can we doubt but he would, from these premises, have Iriwn inferences touching the destruction of the temple, the abrogation of the .VIosai; law, the punishment of that rebellious people ; and above all, touching iesus of Nazareth, the true Messiah, had not his discourse been interrupted oy the clamours of the multitude, stopping their ears, and rushing upon him. Men, brethren, and fathers — All who are here present, whether ye are my equals in years, or of more advanced age. The word which in this and in many othei places is rendered men is a mere expletive. The God of glory — The glorious God, appeared to Abraham before he dwelt in Haran — Therefore Abraham knew God, long before he was in this land. 3. Which I vjill show thee — Abraham knew not where he went. •■ Gen. xii, 1. i92 THE ACTS. coming out of the land of the Chaldeans, he dwelt in Haran. And from thence, after his father was dead, he removed him uito this 5 land, wherein ye now dwell. And he gave him no inheritance n ii, no not to set his foot on ; yet he promised to give it him foi a 6 po.ieession, even to his seed after him, when he had no child. And God spake thus : That * his seed should sojourn in a strange laiid (and they will enslave them and treat them evil) four hundred years 7 And the nation to whom they shall be in bondage vy^ill I judge, saic God. And after that, they shall come forth, and serve me in thii; 8 place, t And he gave him the covenant of circumcision, and so he begat Isaac, and circumcised him the eighth day, and Isaac Ja- 9 cob, and Jacob the twelve patriarchs. | And the patriarchs moved with envy, sold Joseph into Egypt ; but God was with him, 10 And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt, and he appoint- 11 ed him governor over Egypt and all his house. Now there came a famine over all the land of Egypt and Canaan, and great affliction, 12 and our fathers found no sustenance. But Jacob hearing there was 13 com in Egypt, sent our fathers first. And the second time, Joseph was made known to his brethren, and Joseph's kindred was made 14 known to Pharaoh. Then Joseph sending, called thither his father 15 Jacob and all his kindred, seventy-five souls. So Jacob went down 16 into Egypt, and died, he and our fathers, and were carried over to Shechem, and laid in the sepulchre that Abraham bought for a 4. After his father was dead — While Terah lived, Abraham lived partly with him, partly in Canaan : but after he died, altogether in Canaan. 5. No, not to set his foot on — For the field mentioned, ver. 16, he did not receive by a Divine donation, but bought it ; even thereby showing that he was a stran- ger in the land. 7. They shall serve me — Not the Egyptians. 8. And so he begat Isaac — After the covenant was given, of which circumci sion was the seal. 9. But God was with him — Though he was not in this land. 12. Sent our fathers first — Without Benjamin. 14. Seventy-five souls — So the seventy interpreters, (whom St. Stephen fol lows,) one son and a grandson of Manasseh, and three children of Ephraim, be- ing added to the seventy persons mentioned Gen. xlvi, 27. 16. And were carried over to Shechem — It seems that St. Stephen, rapidly run. ning over so many circumstances of history, has not leisure (nor was it needful where they were so well known) to recite them all distinctly. Therefore he here contracts into one, two different sepulclires, places, and purchases, so as in the former history, to name the buyer, omitting the seller, in the latter, to name the seller, omitting the buyer. Abraham bought a burying place of the childien of Heth, Gen. xxiii. There Jacob was buried. Jacob bought a field of the chil dren of Hamor. There Joseph was buried. You see here, how St. Stepher contracts these two purchases into one. This concise manner of speaking atr&J.o'e as it seems to us, was common among tlie Hebrews ; particularly wher. in a case notoriously known, the speaker mentioned but part of the story, and left the rest, which would have interrupted the current of his discourse, tc be supplied in the mind of the hearer. And laid in the sepulchre that Abraham hovght — The first land which these strangers bought was for a sepulchre. They sought for a country in heaven. Perhaps the whole sentence might be rendered thus : So Jacob went down into Egypt and died, he and our fathers, and wen carried over to Shechem, and laid by the sons (that is, decendants) of Hamor, tkt father of Shechem, in the sepulchre that Abraham bought for a sum of money. » Gen. XV, 13. fGen. xvii, 10. t Gen. xxxvii. 28. CHAPTER VTl. 293 17 sum of money, of the sons of Hamor, the father of Shechem, • And when the time of the promise which God had sworn to Abra- Ib ham drew near, the people increased and multiplied in Egypt. Till .9 another king arose, who had not known Joseph. He dealing sub- tilly with our kiqdred, evil entreated our fathers, by causing their 20 male infants to be expc^ed, that they might not live, fin which time Moses was born, and was exceeding beautiful, who was nursed 21 three months in his father's- house. And when he was exposed. Pharaoh's daughter took him up, and brought him up for her own V2 son. And Moses was educated in all the wisdom of the Egyptians, 23 and was mighty in words and in deeds. But when he was full forty years old, it came into his heart to visit his brethren the children 24 of Israel. And seeing one wronged, he defended and avenged him 25 that was oppressed, smiting the Egyptian. For he supposed his brethren would have understood, that God would deliver them by 26 his hand ; but they understood it not. And the next day he showed himself to them as they were quarrelling, and would have pei- 27 suaded them to peace, saying. Men, ye are brethren : why do ye wrong one another ? But he that wronged his neighbour thrust him away, saying, Who appointed thee a prince and a judge over us ? 28 Wilt thou kill me, as thou didst the Egyptian yesterday ? And 29 Moses fled at that saying, and was a sojourner in the land of Midian, 30 where he begat two sons. \ And forty years being expired, the angel of the Lord appeared to him in the wilderness, in a flame 31 of fire in a bush. And Moses seeing it, wondered at the sight. But as he drew near to behold it, the voice of the Lord came to 32 him, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. And Moses trembled, and durst 33 not behold. Then said the Lord to him. Loose thy shoes from 34 thy feet : for the place where thou standest is holy ground. I have surely seen the evil treatment of my people which is in Egypt, and have heard their groaning, and am come down to deliver them. 18. Another king — Probably of another family. 19. Exposed — Cast out to perish by hunger or wild beasts. 20. In which time — A sad but a seasonable time. 21. Pharaoh's daughter took him up — By which means, being designed for a ungdom, he had all those advantages of education, which he could not have had, 'f he had not been exposed. 22. In all the wisdom of the Egyptians — Which was then celebrated in all the /orld, and for many ages after. And mighty in words — Deep, solid, weighty, "hough not of a ready utterance. 23. It came into his heart — Probably by an impulse from God. 24 Seeing one wronged — Prob».bly by one of the task masters. 25 They understood it not — Such was their stupidity and sloth ; which made ,im -.^erward unwilling to go to them. 26. He showed himself — Of his own accord, unexpectedly. 27. Who appointed thee — " Under the presence of the want 'tf a call by man, the instruments of God are often rejected." 30. The angel — The Son of God ; as appears from his styling himself Jehovah. In aflame of fire — Signifying the majesty of God then present. 33. Then said the Lord, Loose thy shoes — An ancient token of reverence ; far (he place is holy ground — The holiness of places depends on the peculiai preseno* of God there. * Exod. 1. 7. t Exod li, 2. t Exod. iii, 2 294 THE ACTS. 35 And now come , I will send thee into Egypt. Tliis Moses, whom they refused, saying, Who appointed thee a prince and a judge, the same did God send to be a ruler and a deliverer, by the hand J3 of the angel, who appeared to him in the bush. He brought them out, doing wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness forty years. 37 This is that Moses who said to the children of Israel, * The Lord your God will raise you up -out of your brethren, a prophet 38 like me : him shall ye hear, t This is he that was in the Church in the wilderness, with the angel who spoke to him in Mount Sinai and with our fathers ; who received the living oracles to give to 39 us : I Whom our fathers would not obey, but thrust hiw from 40 them, and in their hearts turned back into Egypt, Saying to Aaron, Make us gods to go before us ; for this Moses, who brought us out 41 of the land of Egypt, we know not what is become of him. And they made a calf in those days, and offered sacrifice to the idol, and 42 rejoiced in the works of their hands. And God turned and gave them up, to worship the host of heaven ; as it is written in the book of the prophets, § Have ye offered victims and sacrifices to 43 me for forty years in the wilderness, O house of Israel ? Yea, ye took up the shrine of Moloch, and the star of your god Remphan, 35. This Moses whom they refused — Namely, forty years before. Probably, not they, but their fathers did it, and God imputes it to them. So God frequently imputes the sins of the fathers to those of their children who are of the same spirit. Him did God send to be a deliverer — Which is much more than a judge ; by the hand of — That is, by means o{ the angel — This angel who spoke to Moses on Mount Sinai expressly called himself Jehovah, a name which cannot, without the highest presumption, be assumed by any created angel, since he whose name alone is Jehovah, is the Most High over all the earth. Psalm Ixxxiii, 18. It was therefore the Son of God who delivered the law to Moses, under the character of Jehovah, and who is here spoken of as the angel of the covenant, in respect of his mediatorial office. 37. The Lord icill raise you up a prophet — St. Stephen here shows that there is no opposition between Moses and Christ. 38. This i» he — Moses. With the angel, and with our fathers — As a mediator between them. Who received the living oracles — Every period beginning with, And the Lord said unto Moses, is properly an oracle. But the oracles here intended arc chiefly the ten commandments. These are termed living, because all the word of God, applied by his Spirit, is living and powerful, Heb. iv, 12, enlightening the eyes, rejoicing the heart, converting the soul, raising the dead. 40. Make us gods to go before us — Back into Egypt. 41. And they made a calf — In imitation of Apis, the Egyptian god: and rejoiced in the works of their hands — In the god they had made. 42. God turned — From them in anger • and gave them up — Frequently, from the time of the golden calf, to the time of Amos, and afterward. The host of heaven — The stars are called an army or host, because of their number, order, and powerful influence. In the book of the prophets — Of the twelve prophets, w hich the Jews always wrote together in one book. Have ye offered — 1 tie paa ■age of Amos referred to, chap, v, 25, &c, consists of two parts ; of which the former confirms ver. 41, of the sin of the people ; the latter the beginnmg of ver 42, concerning their punishment. Have ye offered to me — They had offered many sacrifices; but God did not accept them as offered to him, because they sacrificed to idols also ; and did not ancrifice to him with an upright heart. 43. Ye took up — Probably not long afler the golden calf: but secretly ; else Moses would have mentioned it. The shrine — A small, portable chapel, in which was the image of their god. Moloch was the planet Mars, which they • Deut xviii, 15 t Exod. xix, 3. t Exod. xxxiii, 1 ^ Amos v, 25 CHAPTER VII. 291 figures which ye made to worship them : and I will carry you 44 away beyond Babylon Our fathers had the tabernacle of \he tes- timony in the wilderness, as he had appointed who spake to Moses, 45 to make it according to the model which he had seen : * Which also our fathers having received, brought in with Joshua into the possession of the Gentiles, whom God drove out from the face of 46 our fathers, till the days of David : Who found favour in the sigh*. of God, and petitioned to find a habitation for the God of Jacob 47 But Solomon built him a house. Yet the Most High dwelleth 48 not in temples made with hands, as saith the prophet, f Heaven is 49 my throne, and earth my footstool. What house will ye build me, 50 saith the Lord ; or what is the place of my rest ? Hath not my 51 hand made all these things ^ Ye stiff necked and uncircumcised in heart and ears, ye always resist the Holy Ghost : as your fathers, 52 so do ye. Which of the prophets have not your fathers perse- cuted ? And they have slain them that foretold the coming of the Just One, of whom ye have now been the betrayers and murderers : 53 Who have received the law by the administration of angels, and 54 have not kept it. And hearing these things, they were cut to the 55 heart, and gnashed their teeth upon him. But he being full of the Holy Ghost, looking steadfastly up to heaven, saw the glory of worshipped under a human shape. Remphan, that is, Saturn, they represented, by a star. And I will carry you beyond Babylon — That is, beyond Damascus (which is the word in Amos) and Babylon. This was fulfilled by the king ol Assyria, 2 Kings xvii, 6. 44. Our fathers had the tabernacle of the testimony — The testimony was properly the two tables of stone, on which the ten commandments were written. Hence the ark which contained them is frequently called the ark of the testimony ; and the whole tabernacle in this place. The tabernacle of the testimony — accord- ing to the model which he had seen — When he was caught up in tlie visions of God on the mount. 45. Which our fathers having received — From their ancestors ; brought into the possession of the Gentiles — Into the land which the Gentiles possessed before. So that God's favour is not a necessary consequence of inhabiting this land. All along St. Stephen intimates two things: 1. That God always loved good men in eivery land : 2. That he never loved bad men even in this. 46. Who petitioned to find a habitation for the God of Jacob — But he did not obtain his petition : for God remained without any temple till Solomon built him a house. Observe how wisely the word is chosen with respect to what follows. 48. Yet the Most High inhabiteth not temples made with hands — As Solomon declared at the very dedication of the temple, 1 Kings viii, 27. The Most High — Whom as such no building can contain. 49. What is the place of my rest ? — Have I need to rest ? 51. Ye stiff necked — Not bowing the neck to God's yoke ; and uncircumcised in heart — So they showed themselves, ver. 54 ; and ears — As they showed, 7er. 57. So far were they from receiving the word of God into their hearts, that they would not hear it even with their ears. Ye — And your fathers, al- Ways — As oflen as ever ye are called, resist the Holy Ghost — Testifying by tho pi iphets of Jesus, and the whole truth. This is the sum of what he had shown at ia ge. 53. Who have received the law by the administration of angels — God, when he gave the ia w on Mount Sinai, was attended with thousands of his angels, Gal. iii, 19; Psa. Ixviii, 17. 55. But he looking steadfastly up to heaven, saw the glory of God — Doubtless he saw such a glorious representation, God miraculously operating on his ima- * Josh, lii, 14. + Isaiah Ixvi, 1. Z^6 THE ACTS 56 Gotl, and Jesus standing on the right hand of God : And saiil, Be* hold, I see the heavens opened, and the Son of man standing on 57 the right hand of God. Then they cried with a loud voice, and 58 stopped their ears, and rushed upon him with one accord ; And casting him out of the city, stoned him : and the witnesses laid down their clothes at the feet of a young man, whose name was 59 Saul. And they stoned Stephen, invoking and saying, Lord Jesua, 60 receive my spirit. And kneeling down he cried with a loud \oice Lord, lay not this sin to their charge. And having said this, he fell asleep ; and Saul was consenting to his death. VIII. And at that time there arose a great persecution against the Church which was in Jerusalem. And they were all dispersed through the countries of Judea and Samaria, except the apostles. 2 And devout men buried Stephen, and made lamentation over 3 him. But Saul made havoc of the Church, entering into every 4 house, and hauling men and women, committed them to prison Therefore they that were dispersed went every where, preaching the word. 5 And Philip coming down to a city of Samaria, preached Christ 6 to them. And the people with one accord gave heed to the things which Philip spoke, hearing and seeing the miracles which he did 7 For unclean spirits, crying with a loud voice, came out of many gination, as on Ezekiel's, when he sat in his house at Babylon, and saw Terusalem, and seemed to himself transported thither, chap, viii, 1-4. And pro. bably other martyrs, when called to suffer the last extremity, have had extraor- dinary assistance of some similar kind. 56. / see the Son of man standing — As if it were just ready to receive him. Otherwise he is said to sit at the right hand of God. 57. They rushed upon him — Before any sentence passed. 58. The witnesses laid down their clothes at the feet of a young man, whose name was Saul — O Saul, couldst thou have believed, if one had told thee, that thou thyself shouldst be stoned in the same cause ? and shouldst triumph in com- mitting thy soul likewise to that Jesus whom thou art now blaspheming? His dying prayer reached thee, as well as many others. And the martyr Stephen, and Saul the persecutor, (afterward his brother both in faith and martyrdom,) are now joined in everlasting friendship, and dwell togetiier in the happy com pany of those who have made their robes white in the blood of the Lamb, 59. And they stoned Stephen, invoking and saying. Lord Jesus, receive my spirit — This is the literal translation of the words, the name of God not being in the original. Nevertheless such a solemn prayer to Christ, in which a departing soul is thus committed into his hands, is such an act of worship, as no good man could have paid to a mere creature ; Stephen here worshipping Christ in the very same manner in which Christ worshipped the Father on the cross. VIII. At that time there was great persecution against the Church- —Their ad. versaries: having tasted blood, were the more eager. And they were all dispirsed — Not all the Church: if so, who would have remained for tlie apostles to teach, or Saul to persecute ? But all the teachers except the apostles, who, though it the most danger, stayed with the flock. jj. Devout men — Who feared God more than persecution. And yet wera Ibey not of little faith ? Else they would not have made so great lamentation. 3. Saul made havoc of the Church — Like some furious beast of prey. So the Greek word properly signifies. Men and women — Regarding neither age nor sex 4. Therefore they that were dispersed went every where — These very words are reassumed, after as it were a long parenthesis, chap, xi, 19, and the thread of me story continued. 5. Stephen — Being taken awa^r, Philiji, his next colleague, (not the apostle,/ rues in his place. CHAPTER VIII. 297 that had them, and many sick of the palsy and lame were healed. 8 And there was great joy m that city. But a certain man, named 9 Simon, had been before in the city, usmg magic, and astonishing 0 the Samaritans, saying that he was some great one. To whom tliey all gave heed, frrm the least to the greatest, saying, This man 1 1 is the great power of God. They gave heed to him, because he 12 had a long time astonished them with witchcraft. But when they believed Philip, preaching the things of the kingdom of God, and the name of Jesus Christ, they were baptized, both men and I'S women. And Simon himself believed also : and being baptized, he continued with Philip, and was astonished, beholdmg the signs M and mighty miracles which were done. And the apostles who wer ; at Jerusalem, hearing that Samaria had received the word of 15 God, sent to them Peter and John : Who being come down, prayed 16 for them, that they might receive the Holy Ghost. For as yet he was fallen upon none of them : only they had been baptized in 17 the name of the Lord Jesus. Then they laid hands on them, and 18 they received the Holy Ghost. And Simon seeing that through laying on ol the hands of the apostles the Holy Ghost was given, 19 offered them money. Saying, Give me also this power, that on 20 whomsoever I lay hands, he may receive the Holy Ghost. But Peter said to him, Thy money perish with thee, because thou hast i\ thought to purchase the gift of God with money. Thou hast neither part nor lot in this matter : for thy heart is not right in 22 the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thy heart may be forgiven thee. 23 For I see thou art in the gall of bitterness, and the bond of iniquity. 24 And Simon answering said. Pray ye to the Lord for me, that none 9. A certain man — using magic — So tliere was such a thing as witchcraft once! In Asia at least, if not in Europe or America. 12. But when they believed — What Philip preached, then they saw and felt the real power of God, and submitted thereto. 13. And Sijnou believed — That is, was convinced of the truth. 14. And the apostles hearing that Sam(.ria — The inhabitants of that country, had received the word of God — By faith, sent Peter and John — He that sends must be either su])erior, or at least equal, to him that is sent. It follows that the col- lege of the apostles was; equal if not superior to Peter. 15. The 11'J.y Ghost — In his miraculous gifts? Or his sanctifying graces? Probably in both. 18. Sinv^n offered them money — And hence the procuring any ministerial func- tion, or ecclesiastical benefice by money, is turmed Simony. 21. Thou hast neither part — By purchase, nor lot — Given gratis, in this mat. ter — This gift, of God. Fw thy heart is not r^ght before God — Probably St. Poter discerned this long before he had declared it ; although it does not appear that God gave to any of the apostles a universal power of discerning the hearts cf all they conversed with; any more than a universal power of healing all the sick they came near. This we are sure St. Paul had not ; though he was no'' irferior to the chief of the apostles. Otherwise he would not have suffered th.^ i-.noss of Epaphroditus to have brought him so near to death, Phil, ii, 25—27 iiD." have leit so useful a fellow labourer as Trophimus sick at Miletus, 2 Tim. iv, 20. 22. Repent — if perhaps the thought of thy heart may be forgiven thee — Without all doubt if he had repented, he would have been forgiven. The doubt was, whe ther he would repent. Thou art in the gall of bitterness — In the highest degree {•f wickedness, which is bitterness, that ir misery to the soul ; and in the bond itf iniquity- — Fast bound therewith. 298 THE ACTS. id of these things which ye have spoken may come upon me. They then having testified and spoken the word of the Lord, returned toward Jerusalem, and preached the Gospel in many villages of the Samaritans. 26 And an angel of the Lord spake to Philip, saying, Arise, and go toward the south by the way leading down from .Jerusalem to Gaza, 27 which is desert. And he arose and went. And lo ! an Ethiopian an eunuch of great authority under Candace, queen of the Ethio pi'^ns, who was over all her treasure, and had come to Jerusalen. 2? : worship. Was returning, and sitting in his chariot, read the 25 Prophet Isaiah. Then the Spirit said to Philip, Go near and join 30 thyself to this chariot. And Philip running to him, heard him read the Prophet Isaiah, and said, Understandest Jhou what 31 thou readest? And he said. How can I, unless some one guide 32 me ? And he desired Philip to come up, and sit with him. The portion of Scripture which he was reading was this, * He was led as a sheep to the slaughter, and like a lamb dumb before his 33 shearer, so he opened not his mouth. In his humiliation his judg- ment was taken away ; and who shall declare his generation 1 For 34 his life is taken from the earth. And the eunuch answering Philip, said, I pray thee, of whom speakelh the prophet this ? Of himself, 35 or of some other man ? Then Philip opening his mouth, and begin- 36 ning from this scripture, preached Jesus to him. And as they went on the way, they came to a certain water. And the eunuch said, 37 Behold water : what hindereth me to be baptized ? And Philip said, If thou believest with all thy heart thou mayest. And he an- 26. The way which is desert — There were two ways from Jerusalem to Gaza, one desert, the other through a more populous country. 27. An eunuch — Chief officers were anciently called eunuchs, though not always literally such ; because such used to be chief ministers in the eastern courts. Candace, queen of the Ethiopians — So all the queens of Ethiopia were called. 28. Sitting in his chariot, he read the Prophet Isaiah — God meeteth those that remember him in his ways. It is good to read, hear, seek information even in a journey. Why should we not redeem all our time ? 30. And Philip running to him, said, Understandest thou what thou readest ? — He did not begin about the weather, news, or the like. In speaking for God, we may frequently come to the point at once, without circumlocution. 31. He desired Philip to come up and sit with him — Such was his modesty, and thirst after instruction. 32. The portion of Scripture — By reading that very chapter, the fifty.third of Isaiah, many Jews, yea, and atheists, have been converted. Some of them his- tory records. God knoweth them all. 33. In his humiliation his judgment was taken away — That is, when he was f man, he had no justice shown him. To take away a person's judgment, is a pro verbial phrase for oppressing him. And who shall declare, or count his genera tio'v— That is, who can number his seed, Isa. liii, 10 ; which he hath purchasec by iaying down his life ? 36. And as they went on the way they came to a certain water — Thus, even the circumstances of the journey were under the direction of God. The kingdom of God suits itself to external circumstances, without any violence, as air yields to all bodies, and yet pervades all. What hindereth me to be baptized ?— Probably he had been circumcised : otherwise Cornelius would not have be«;n tbp first fVuita of the Gentiles * Isaiah liii, 7 CHAPTER IX. 29? 38 swered and said, I believe that Jesus is the Son of God. And he commanded the chariot to stop, and they both went down into the 39 water, both Philip and the eunuch ; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more ; and he 40 went on his way rejoicing. But Philip was found at Azotus ; and passing ttj-ough, he preached in all the cities till he came jg- Cesarea. IX. But * Saul, still breathing threatenmg and slaughter against the 2 disciples of the Lord, going to the high priest, desired of him letters to Damascus to the synagogues, that if he found any of this way, he might bring both men and women bound to Jerusalem. 3 And as he journeyed, he drew near Damascus ; and suddenly there 4 shone about him a light from heaven. And falling to the earth he heard a voice saying to him, Saul, Saul, why persecutest thou 5 me ? And he said. Who art thou, Lord ? And the Lord said, I am Jesus whom thou persecutest. It is hard for thee to kick against 6 the goads. And he trembling and astonished, said. Lord, what wilt thou have me to do ? And the Lord said to him. Arise, and go 7 into the city, and it shall be told thee what thou must do. And the men that journeyed with him stood astonished, hearing the noise, « but seeing no man. And Saul arose from the earth ; and his eyes being opened, he saw no man ; but they led him by the hand, and 9 brought him into Damascus. And he was three days without sight, 38. And they both went down — Out of the chariot. It does not follow that he was baptized by immersion. The text neither affirms nor intimates any thing concerning it. 39. The Spirit of the Lord caught away Philip — Carried him away with a miraculous swiftness, without any action or labour of his own. This had befallen several of the prophets. 40. But Philip was found at Azotus — Probably none saw him, from his leaving the eunuch, till he was there. IX. 2. Bound — By the connivance, if not authority, of the governor, under Aretas l.lie king. See ver. 14, 24. 3. And suddenly — When God suddenly and vehemently attacks a sinner, it is the higliest act of mercy. So Saul, when his rage was come to the height, is taught not to breathe slaughter. And what was wanting in time to confirm him in his discipleship, is compensated by the inexpressible terror he sustained. By his also the suddenly constituted apostle was guarded against the grand snare into which novices are apt to fall. 4. He heard a voice — Severe, yet full of grace. 5. To kick against the goads — is a Syriac proverb, expressing an attempt that brings nothing but pain. 6. It shall be told thee — So God himself sends Saul to be taught by a man, as t. Peter knew this already. But he puts Cornelius on telling the story, both that the rest might be informed, und Cornelius himself more impressed by the narration : the repetition of which- even as we read it, gives a new dignity and spirit to Peter's succeeding discourse. 30. Four days ago I was fasting — The first of these days he had the vision .' d04 THE ACTS. hour, and at the ninth hour I was praying in my house, and 31 behold a man stood before me in bright clothing, And said, Cor- nelius, thy prayer is heard, and thine alms are remembered be- 32 fore God. Send therefore to Joppa, and call hither Simon, who is surnamed Peter ; he lodgeth in the house of Simon a tanner by 33 the sea, who being come shall speak to thee. Immediately there- fore I sent to thee, and thou hast done well in coming : now tbere fore we are all present before God, to hear all things thu aie commanded thee by God. S4 Then Peter opening his mouth, said, I perceive of a truth that 35 God is not a respecter of persons : But in every nation, he that 36 feareth him, and worketh righteousness, is accepted by him. This IS the word which he sent to the children of Israel, preaching the glad tidmgs of peace through Jesus Christ : he is Lord of all 37 Ye know the word which was published through all Judea, begin 38 ning from Galilee, after the baptism which John preached : How God anointed Jesus of Nazareth with the Holy Ghost and with power, who went about doing good, and healing all that were op- 39 pressed by the devil ; for God was with him. And we are wit- nesses of all things which he did, both m the land of the Jews and in Jerusalem : whom yet they slew, having hanged him on a tree 40 Him God raised up the third day, and showed him openly ; (Noi the second his messengers came to Joppa ; on the third, St. Peter set out ; and on the fourth, came to Cesarea. 31. Thy prayer is heard — Doubtless he had been praying for instruction, how- to worship God in the most acceptable manner. 33. Now therefore we are all present before God — The language of every truly Christian congregation. 34. I perceive of a truth — More clearly than ever, from such a concurrence of circumstances. That God is not a respecter of persons — Is not partial in his love. The words mean, in a particular sense, that lie does not confine his love to one nation ; in a general, that he is loving to every man, and willeth all men should be saved. 35. But in every nation he that feareth God and worketh righteousness — He that, first, reverences God, as great, wise, good, the cause, end, and governor of all things; and secondly, from this awful regard to him, not only avoids all known evil, but endeavours, according to the best light he has, to do all things well; is accepted of him — Through Christ, though he knows him not. The assertion is express, and admits of no exception. He is in the favour of God, whethe enjoying his written word and ordinances or not. Nevertheless the addition of these is an unspeakable blessing to those who were before in some measure ac cepted. Otherwise God would never have sent an angel from heaven to direct Cornelius to St. Peter. 36. This is the word which God sent — When he sent his Son into the world, preaching — Proclaiming by him — peace between God and man, whether Jew «a Gentile, by the God-man. He is Lord of both ; yea, Lord of and over all. 37. Ye know the word which was published— You know the facts in genera. the meaning of which I shall now more particularly explain and confirm to yoi. The baptism which John preached — To which he invited them by his preaching, in token of their repentance. This began in Galilee, which is near Cesarea. 38. How God anointed Jesus — Particularly at his baptism, thereby inaugurating liim to his office : with the Holy Ghost and with power — It is worthy our remark, that frequently when tlie Holy Ghost is mentioned there is added a word par. (icularly adapted to the present circumstance. So the deaci.;is were to be fu Mf the Holy Ghost and wisdom, chap, vi, 3. Barnabas was full of the Holy Ghost and faith, chap, xi, 24. The disciples were filled with joy, and with the Hol> Ghost, f^hap xiii, 52. And here, where his mighty works are mentioned, Chrisi CHAPTER XI. 305 41 to all the people, but to witnesses, chosen before of God, even to us who did eat and drink with him,) after he rose from the dead, 42 And he commanded us to proclaim to the people, and to testify, that it is he who is ordained by God the Judge of the living, and the 43 dead. To him give all the prophets witness, that every one who believeih in him, receiveth forgiveness of sins through his name. 1 1 While Peter was yet speaking these words, the Holy Ghost fell i) on all that were hearing the word And the believers of the cir- cumcision, as many as came with Peter, were amazed, that the Id gift of the Holy Ghost was poured out on the Gentiles also. For they heard them speaking with tongues and magnifying God. 47 Then Peter answered, Can any man forbid water, that these should not be baptized, who have received the Holy Ghost, even as we ^ 48 And he commanded them to be baptized in the name of the Lord Then they prayed him to tajry certain days. XI. Now tlie apostles and brethren who were in Judea heard that 2 the Gentiles also had received the word of God. And when Peter was come up to Jerusalem, they of the circumcision debated with 3 him saying, Thou wentest in to men uncircumcised, and didst eat 4 with them. Then Peter beginning, laid all things before them in himself is said to be anointed with the Holy Ghost and with power. For Ood was loith him — He speaks sparingly here o^ti.0 majesty of Christ, as considering the state of his hearers. 41. Not now to all the people — As before his death ; to us who did eat ana drink with him — That is, conversed familiarly and continually with him, in the time of his ministry. 42. It is he who is ordained by God the Judge of the living and the dead — Of ill men, whether they are alive at his coming, or had died before it. This was declaring to them, in the strongest terms, how entirely their happiness depended on a timely and humble subjection to him who was to be their final Judge. 43. To him give all the prophets witness — Speaking to heathens he does not quote any in particular ; that every one who believeth in him — Whether ho be Jew or Gentile ; receiveth remission of sins — Though he had not before either feaied God, or worked righteousness. 44. The Holy Ghost fell on all that were hearing the word — Thus were they consecrated to God, as the first fruits of the Gentiles. And thus did God give a clear and satisfactory evidence, that he had accepted them as well as the Jews. 45. The believers of the circumcision — The believing Jews. 47. Can any man forbid water, that these should not he baptized, who have re- ceived the Holy Ghost ? — He does not say they have the baptism of the Spirit , therefore they do not need baptism with water. But just the contrary : if they liave received the Spirit, then baptize them with water. How easily is this question decided, if we will take the word of God for our .-ule! Either men have received the Holy Ghost or not. If they have not, Re. pent, saith God, and be baptized, and ye shall receive the gift of the Holy Ghost. If they have, if they are already baptized with the Holy Ghost, then who can forbid water ? 48. In the name of the Lord — Which implies the Father who anointed him, anJ die Spirit with which he was anointed to his office. But as the Gentiles had be- fr re believed in God the Father, and could not but now believe in the Holy Ghost, unler whose powerful influence they were at this very time, there was the lesi need of taking notice, that they were baptized into the belief and profession of the sacred Three : though doubtless the apostle administered the ordinances 'O that very form which Christ himself had prescribed. XI. 4. Peter laid all things before them — So he did not take it ill to be ques tioned, nor desire to be treated as infallible. And he answers the more mildJT because it related to a point which he had not readily believed himself. 306 ^ THE ACTS. 5 order, saying, I was praying in the city of Joppa, and hetng m a trance, I saw a vision, a certLn vessel descending, as it were great sheet, let down from heaven by the four corners, and 6 came even to me : On which looking steadfastly, I observed and saw four-footed creatures of the earth, and creeping things, anC 7 fowis of the air. And I heard a voice saying to me. Rise, Peter, 8 kill and eat. But I said. In nowise Lord ; for nothing common 9 or unclean hath ever entered into my mouth. And the voice f-om heaven answered me again. What God hath purified, call not;hou 10 common. This was done thrice, and all were drawn up again 11 into heaven And behold immediately three men stood at the 12 house where I was, sent from Cesarea to me. And the Spirit bade me go with them, doubting notliing : these six brethren also 13 went with me, and we entered into the man's house. And he told us how he had seen an angel standing in his house, and saying to him, Send men to Joppa, and call hither Simon, surnamed Peter, 14 Who shall tell thee words, whereby thou and all thy family may 15 be saved. And as I began to speak, the Holy Ghost fell on them, 16 even as on us at the beginning. Then I remembered the word of the Lord, how he said, John indeed baptized with water, but ye 17 shall be baptized with the Holy Ghost. If then God gave to them the same gift as even to us, when we believed on the Lord Jesus 18 Christ, who was I that could withstand God? When they heard these things, they were quiet, and glorified God, saying, Then God hath given to the Gentiles also repentance unto life. 19 Now they who had been dispersed by the distress which arose about Stephen, travelled as far as Phenicia, and Cyprus, and An- 20 tioch, speaking the word to none but Jews only. And some of them were men of Cyprus and Cyrene, who coming into Antioch, spake 5. Being in a trance — Which suspends the use of the outward senses. 14. Saved — With the full Christian salvation, in this world and the world t< eome. 17. To us, when we believed — The sense is, because wo believed, not because we were circumcised, was the Holy Ghost given to us. What was I — A mere instrument in God's hand. They had inquired only concerning iiis eating with the Gentiles. He satisfies them likewise concerning his baptizing them, and show* that he had done right in going to Cornelius, not only by the command of God, but also by the event, the descent of the Holy Ghost. And who are we that we should withstand God ? Particularly by laying down rules of Christian communion which exclude any whom he has admitted into the Church of the first born, from worshipping God together. O that all Church governors would consider how bold an usurpation this is on the authorit ^ of the supreme Lord of the Church ! O that the sin of thus with standing God may not be laid to the charge of those, who perhaps with ■ good intention, but in an over fondness for their own forms, have done it, :vhen the congregation was broken up, nanj of the Jews and religious proselytes followed Paul and Barnabas who speaking fo them, persuaded them to continue in the grace of f5od. 44 And the next Sabbath almost the whole city was gathered to- 45 gether to hear the word of God. But the Jews seeing the multi- tudes, were filled with zeal, and spake against the things spoken 46 by Paul, contradicting and blaspheming. Then Paul and Barnabas speaking boldly, said. It was necessary that the word of God should be spoken to you first ; but seeing ye thrust it from you, and judge yourselves unworthy of eternal life, behold ! we turn to the Gen- 47 tiles. For so hath the Lord commanded us, saying, f I have set thee for a light of the Gentiles, so that thou mightest be for salva- 48 tion to the ends of the earth. And the Gentiles hearing it were glad, and glorified the word of the Lord : and as many as were institution ! The division of the law into moral and ceremonial was not so com- mon among the Jews, as it is among us. Nor does the apostle here consider it at all: but Moses and Christ are opposed to each other. 40. BeiDare — A weighty and seasonable admonition. No reproof is as yel added to it. 4L / worA a work which ye will in nowise believe — This was originally spoken to those, who would not believe that God would ever deliver them from the power of the Chaldeans. But it is applicable to any who will not believe the promises, or the works of God. 42. When the Jews were going out — Probably many of them, not bearing to hear him, went out before he had done. The Sabbath between — So the Jews call to this day the Sabbath between the fir.st day of the month Tisri (on which the civil year begins) and the tenth of the same month, which is the solemn day of expiation. 43. Who speaking to them — More familiarly, persuaded them to continue — For trials were at hand, in the grace of God — That is, to adhere to the Gospel or Christian faith. 46. Then Paul and Barnabas speaking boldly, said — Those who hinder others must be publicly reproved. It was necessary — Though ye are not worthy : he shows that he had not preaclied to them, from any confidence of their believing, but seeing ye judge yourselves unworthy of eternal life — They indeed judged none but themselves worthy of it. Yet their rejecting of the Gospel was the same as saying, "We are unworthy of eternal life." Behold .' — A thing now present! An astonishiiig revolution! We turn to the Gentiles — Not that they left oil preaching to the Jews in other places. But they now determined to lose no moie time at Antioch on their ungrateful countrymen, but to employ themselves vaolly in doing what they could for the conversion of the Gentiles there. 47. For so hath the Lord commanded us — By sending us forth, and giving U£ dn opportunity of fulfilling what he had foretold. / have set thee — The Father speaks to Christ. 48. As many as were ordained to eternal life — St. Luke does not say fore Kidained. He is not speaking of what was done from eternity, but of what wai fhen done, through the preaching of the Gospel. He is describing that ordina- tion, and that only, which was at the very time of hearing it. During this ser. * Hab. i, 5. t Isaiah xhx. 6. 3*4 THE ACTS. 49 ordained to eternal .ife believed. And the word of the Lord was 50 published through all that country. But the Jews stirred up the devout honourable women, and the chief men of the city, and raised a persecution against Paul and Barnabas, and cast them out of 51 their coasts. And they shook off the dust of their feet against 52 them, and went to Iconium. And the disciples were filled with joy and with the Holy Ghost XIV. And in Iconium they went together into the synagogue of the Jews, and so spake that a great multitude both of the Jews and 2 Greeks believed. But the unbelieving Jews stirred up the Gentiles, 3 and made their minds evil affected against the brethren. Yet they abode a long time speaking boldly in the Lord, who bare witness to the word of his grace, and granted signs and wonders to be done 4 by their hands But the multitude of the city was divided : and 5 part held with the Jews, and part with the apostles. And when there was an assault both of the Gentiles and Jews with their 6 rulers, to use them despitefuUy, and to stone them. Being aware of it, they fled to Lystra and Derbe, cities of Lycaonia, and the 7 country round about. And preached the Gospel there. 8 And there sat a certain man at Lystra, impotent in his feet, having been a cripple from his mother's womb, who had never 9 walked. This man heard Paul speaking ; who fixing his eyes 10 upon him, and perceiving that he had faith to be healed, Said with 1 1 a loud voice. Stand upright on thy feet. And he leaped and walk- ed. But the multitude, seeing what Paul had done, lifted up their voices, saying, in the Lycaonian language, The gods are come iS down to us in the likeness of men. And they called Barnabas Jupiter, and Paul Mercurius, because he was the chief speaker 13 Then the priest of Jupiter, which was before their city, brought bulls and garlands to the gates, and with the multitude would have 14 sacrifiiced. But when the apostles Barnabas and Paul heard it, mon those believed, says the apostle, to whom God then gave power to believe. It is as if he had said, " They believed, whose hearts the Lord opened;" as he expresses it in a clearly parallel place, speaking of the same kind of ordination, Acts xvi, 14, &c. It is observable, the original word is not once used in Scrip- ture to express eternal predestination of any kind. The sum is, all those and those only, who were now ordained, now believed. Not that God rejected the rest: it was his will that they also should have been saved: but they thrust sal- yation from them. Nor were they who tlicn believed constrained to believe. But grace was then first copiously offered them. And they did not thrust it away, so that a great multitude even of Gentiles were converted. In a word, the expression properly implies, a present operation of Divine grace working faith in the hearers. XIV. 1. They so spake — Persecution having increased their strength. 9. He had faith to be healed — He felt the power of God in his soul ; and thence knew it was sufficient to heal his body also. 11. The gods are come down — Which the heathens supposed they frequently did; Jupiter especially. But how amazingly does the prince of darkness blind the minds of them that believe not ! The Jews would not own Christ's God. head, though they saw him work numberless miracles. On the other hand, the heathens seeing mere men work one miracle, were for deifying them imme. dialely. 13. The priest of Jupiter — Whose temple and image were just without the gate of the city, brought garlands — To put on the victims, and bulls — The usaal offerings to Jupiter CHAPTER XIV 310 tney rent their clothes, and sprang in among the pec pie, crying 15 out and saying. Men, why do ye these things ? We also are men of like passions with you, and preach to you, to turn from these vanities unto the living God, who made the heaven and the earth, 6 the sea, and all things that are therein : Who in times past suffer- "7 ed all nations to walk in their own ways : Yet he left not himself without witness, in that he did good, giving rain from heaven and 1 8 fruitful seasons, filling our hearts with food and gladness. And with these sayings scarce restrained they the multitude from sa- crificing *o them. 19 But there came thither Jews from Antioch and Iconium, who persuaded the multitude, and having stoned Paul, dragged him out 30 of the city, supposing he had been dead. But as the disciples stood round about him, he rose and went into the city ; and the 21 next day he departed with Barnabas to Derbe. And having preach- ed the Gospel to that city, and made many disciples, they returned 22 to Lystra, and Iconium, and Antioch : Confirming the souls of the disciples, and exhorting them to continue in the faith ; and that we 23 must through many tribulations enter into thf kingdom of God. And when they had ordained them presbyters m every Church, and had prayed with fasting, they commended them to the Lord, on whom 24 they had believed. And having passed through Pisidia, they came 25 to Pamphylia, And having spoken the word in Perga, they went 26 down to Attalia, And thence sailed back to Antioch, from whence 14. They sprang in among the people, crying out — As in a fire, or other sud deii and great danger. 15. To turn from these vanities — From worshipping any but the true God. He does not deign to call them gods ; unto the living God — Not like these dead idols ; who made the heaven and the earth, the sea — Each of which they supposed to have its own gods. 16. Who in times past — He prevents their objection, " But if these things are so, we should have heard them from our fathers." Suffered — An awful judg. ment, all nations — The multitude of them that err does not turn error into truth, to walk in their own ways — The idolatries which they had chosen. 17. He left not himself without witness — For the heathens had always from God himself a testimony both of his existence and of his providence ; in that he did good — Even by punishments he testifies of himself; but more peculiarly by benefits ; giving rain — By which air, earth, and sea, are, as it were, all joined together ; from heaven — The seat of God ; to which St. Paul probably pointed while he spoke, filling the body with food, the soqI with gladness. 19. Who persuaded the multitude — Moved with equal ease either to adore or "urdor him. 20. But as the disciples stood round — Probably after sunset. The enraged mdltitude would scarce have suffered it in the day time : he rose and went into t \e city — That he should be able to do this, just afler he had been lefl for dead, was I lairacle little less than a resurrection from the dead. Especially considering he manner wherein the Jewish malefactors were stoned. The witnesses first ihrew as large a stone as they could lifl, with all possible violence upon his head, which alone was sufficient to dash the skull in pieces. All the people then join. e--i, as long as any motion or token of life remained. 23. When they had ordained them presbyters in every Church — Out of those who were themselves but newly converted. So soon can God enable even a babe in Clirist to build up others in the common faith : they commended them to the Lord — An expression implying faith in Christ, as well as love to the brethren. 25. Perga and Attalia were cities of Pamj)hylia. 26. Recommended to the grace — Or favour, of God, for the work which they haii 316 THE ACTS. they had been recommended to the grace of God, for the work 27 which they had fulfilled. And being come, and having gathere(^' the Church together, they related all that God had done with them 28 and that he had opened the door of faith to the Gentiles. And they abode there a long time with the disciples. XV. But certain men coming down from Judea taught the brethren Except ye be circumcised after the manner of Moses, ye cannot 2 be saved. When therefore Paul and Barnabas had had no sr"i!] contention and debate with them, they determined that Paul and Barnabas, and certain others of them, should go up to the apostles 3 and elders at Jerusalem about this question. And being brought on their way by the Church, they passed through Phenicia and Samaria, declaring the conversion of the Gentiles ; and they caused 4 great joy to all the brethren. And being come to Jerusalem, they were received by the Church, and the apostles and elders ; and 5 they declared all things which God had done with them. But there rose up, said they, certain of the sect of the Pharisees, who believed, saying, That we ought to circumcise them, and com- 6 mand them to keep the law of Moses. And the apostles and elders came together to consider of this matter. 7 And after much debate, Peter rose up and said to them, Bre- thren, ye know that God long ago made choice among us, that the Gentiles should by my mouth hear the word of the Gospel and 8 believe. And God who knoweth the heart bare them witness, 9 giving the Holy Ghost to them also, even as to us ; And put no fulfilled — This shows the nature and design of that laying on of hands, which was mentioned chap, xiii, 3, XV. 1. Coining down from Judea — Perhaps to supply what they thought Paul xnd Barnabas had omitted. 2 They (the brethren) determined that Paul and Barnabas, and certain others should go up to Jerusalem about this question — This is the journey to which St, Paul refers, Gal. ii, 1, 2, when he says he went up try revelation : which is very consistent with this ; for the Church in sending them might be directed by a re. velation made either immediately to St. Paul, or to some other person, relating to so important an affair. Important indeed it was, that these Jewish imposi- tions should be solemnly opposed in time ; because multitudes of converts were still zealous for the law, and ready to contend for the observance of it. Indeed many of the Christians of Antioch would have acquiesced in the determination of Paul alone. But as many others might have prejudices against him, for his having been so much concerned for the Gentiles, it was highly expedient to take the concurrent judgment of all the apostles on this occasion. 4 They were received — That is solemnly, welcomed. £ But certain Pharisees — For even believers are apt to retain their former tun: of mind, and prejudices derived therefrom. The law of Moses — The whole law, both moral and ritual. 7. After much debate — It does not appear that this was among the apostles themselves. But if it had, if they themselves had debated at first, yet might their final decision be from an unerring direction. For how really soever they were inspired, we need not suppose their inspiration was always so instantaneous and express, as to supersede any deliberation in their own minds, or any consultation with each other. Peter rose up — This is the last time he is mentioned in the Acts 8. God bare them witness — That he had accepted them, by giving them the Holy Ghost. 9. Purifying — This word is repeated from chap, x, 15 ; their hearts — The heart is tiie propur seat of purity ; by faith — Without concerning themselves with the Mosaic law. CHAPTER XV 317 difference between us and them, purifying their hearts by faith 0 Nf»w tlierefore why tempt ye God to put a yoke on the neck of the disciples, which neither our fathers nor we were able to bear ? 11 But we believe, that through the grace of the Lord Jesus, we shall be saved even as they. 12 Then all the multitude kept silence, and hearkened to Barnabas and Paul, declaring what miracles and wonders God had wrought 13 by them among the Gentiles. And when they held their peace, J 4 James answered, saying. Brethren, hearken to me. Simon hath declared, how God at first visited the Gentiles, to take out of them 1 5 a people for his name. And to this agree the words of the pro- 16 phets, as it is written, * After this I will return and build again the fallen tabernacle of David ; I will build again the ruins thereof, 17 and will set it up, That the residue of men may seek the Lord, and all the Gentiles on whom my name is called, saith the Lord, who 18 doth these things. Known unto God are all his works from eter- 19 nity. Wherefore I judge, that we trouble not them who from 20 among the Gentiles turn to God. But that we write to them, to 10. Now therefore — Seeing these things are so : why tempt ye God ? — Why do ye provoke him to anger, by putting so heavy a yoke on their neck ? 11. The Lord Jesus — He does not here say our Lord; because in this solemn place he means the Lord of ail, we — Jews, shall be saved even as they — Gentiles, namely, through the grace of the Lord Jesus, not by our observance of the cere- monial law. 12. Miracles and wonders — By which also what St. Peter had said was con. firmed. 14. Sijnon hath declared — James, the apostle of the Hebrews, calls Peter by hie Hebrew name. To take out of them a people for his name — That is to believe in him, to be called by his name. 15. To this agree — St. Peter had urged the plain fact, which St. James con- firms by Scripture prophecy. The words of the prophets — One of whom is im- mediately cited. 16. After this — After the Jewish dispensation expires. / will build again the fallen tabernacle of David — By raising from his seed the Christ, who shall build on the ruins of his fallen tabernacle a spiritual and eternal kingdom. 17. The Gentiles on whom my name is called — That is, who are called by my name ; who are my people. 18. Known unto God are all his works from eternity — Which the apostle infers from the prophecy itself, and the accomplishment of it. And this conversion of the Gentiles being known to him from eternity, we ought not to think a new or strange thing. It is observable, he does not speak of God's works in the natural world, (which had been nothing to his present purpose,) but of his dealing with the children of men. Now he could not know these, without knowing the characters and ac- tions of particular persons, on a correspondence with which the wisdom and goodness of his providential dispensations is founded. For instance, he could not know how he would deal with heathen idolaters (whom he was now calling into his Church) without knowing there would be heathen idolaters : and yet this was i thing pu:ely contingent, a thing as dependent on the freedom of the human oind, as any we can imagine. This text, therefore, among a thousand more, is an unanswerable proof, that God foreknows future contingencies, though there are difficulties relating hereto which men cannot solve. 20. To abstain from fornication — Which even the philosophers among the hea- thens did not account any fault. It was particularly frequent in the worship of their idolj. , on which account they are here named together. And from things strangled —That is, from whatever had been killed, without pouring out the blood. When G'.'d first permitted man to eat flesh, he commanded Noah, and in him all * Amos ix, 11 21 3i8 THE ACTS. abstain from things offered to idols, and fornication, and things 2i strangled, and blood. For Moses hath of old time them that preach him in every city, being read in the synagogues every Sabbath day 22 Then it seemed good to the apostles and elders with the whole Church, to send chosen men from among them to Antioch with Paul and Barnabas, Judas, surnamed Barsabas, and Silas, chief 23 men among the brethren, writing thus by their hand : The apos* ties, and elders, and the brethren, salute the brethren who are of 24 the Gentiles, in Antioch, and Syria, and Cilicia. Forasmuch as we have heard that some who came from us have troubled you with words, unsettling your minds, saying. Ye must be circumcised, and 25 keep the law, whom we commanded not ; It sieemed good to us, being assembled with one accord, to send to you chosen men, with 26 our beloved Barnabas and Paul ; Men that have hazarded their 27 lives for the name of our Lord Jesus Christ We have sent therefore Judas and Silas, who will also tell you the same things 28 by mouth. For it seemed good to the Holy Ghost and to us, that no farther burden be laid upon you than these necessary things, 29 To abstain from meats offered to idols, and blood, and things strangled, and fornication ; from which keeping yourselves ye will do well. Fare ye well. his posterity, whenever they killed any creature for food, to abstain from the blood thereof. It was to be poured upon the ground as water : doubtless in ho- nour of that blood which was in due time poured out for the sin of the world. 21. Perhaps the connection is, To the Jews we need write nothing on thes® heads ; for they hear the law continually. 22. With the whole Church — Which therefore had a part therein ; to send cho. ten men — Who might put it beyond all dispute, that this was the judgment of the apostles and all the brethren. 23. Writing thus, and sending it by their hand — The whole conduct of this afi'air plainly shows that the Church in those days had no conception of St. Peter's primacy, or of his being the chief judge in controversies. For the decree is drawn up, not according to his, but the Apostle James's proposal and direction : and that in the name, not of St. Peter, but of all the apostles and elders, and of the whole Church. Nay, St. Peter's name is not mentioned at all, either in the order for sending to Jerusalem on the question, ver. 2, or in the address of the messengers concerning it, ver. 4, or in the letter which was written in answer. 24. Forasmuch as, &c. — The simplicity, weightinese, and conciseness of this letter are highly observable. 26. Men that have hazarded their lives — This is spoken of Paul and Barnabas. 27. Who will tell you the same things — Which we have written. 28. These necessary things — All of these were necessary tor that time. But the first of them was not necessary long; and the direction concerning it was tl.erefore repealed by the same Spirit, as we read in the former Epistle to the Corinthians. 29- Blood — The eating which was never permitted the children of God from the beginning of the world. Nothing can be clearer than this. For, 1. From Adam to Noah no man ate flesh at all ; consequently no man then ate blood. 2. When God allowed Noah and his posterity to eat flesh, he absolutely forbade them to eat blood ; and accordingly this, with the other six precepts of Noah, was delivered down from Noah to Moses. 3. God renewed this prohibition by Moses, which was not repealed from the time of Moses till Christ camo. 4. Neither after his coming did any presume to repeal this decree of the Holy Ghost, till it seemed good to the bishop of Rome so to do, about the middle of the eightli century. 5. From that time those Churches which acknowledged his authority held the eating of blood to be an indifferent thing. But, 6. In al' CHAPTER XV. 319 30 So being dismissed, they came to Antioch, and havmc assembled 31 the multitude, they delivered the epistle : Which having read, thej 32 rejoiced for the consolation. And Judas and Silas, being them- selves also prophets, exhorted and confirmed the brethren with 33 many words. And after they had tarried a space, they were dis- 34 missed with peace by the brethren to the apostles. But it seemed 35 good to Silas to remain there. Paul also and Barnabas abode in Antioch, teaching and preaching with many others also the wora of the Lord. 36 And after certain days Paul said to Barnabas, Let us go again and visit the brethren in every city where we have preached the 37 word of the Lord, and see how they do. And Barnabas counselled 38 to take with them John, surnamed Mark. But Paul thought it not right to take with them him who had departed from them 39 from Pamphylia, and went not with them to the work. And there was a sharp contention, so that they parted from each other ; and 40 Barnabas taking Mark with him, sailed away to Cyprus ; But Paul having chosen Silas, departed ; being recommended by the bre- 41 thren to the grace of God. And he went through Syria and Cilicia confirming the Churches. those Churches which never did acknowledge the bishop of Rome's authority, it never was allowed to eat blood ; nor is it allowed at this day. This is the plain fact ; let men reason as plausibly as they please on one side or the other. From which keeping yourselves ye will do well — That is, ye will find a blessing. Thi^ gentle manner of concluding was worthy the apostolical wisdom and goodness. But how soon did succeeding councils of inferior authority change it into the style of anathemas I Forms which have proved an occasion of consecrating some of the most devilish passions under tlie most sacred names; and like some ill-adjusted weapons of war, are most likely to hurt the hand from which they are thrown. 35. Paul and Barnabas abode in Antioch — And it was during this time that Peter came down from Jerusalem, and that St. Paul withstood hira to the face, for separating himself from the Gentiles, Gal. ii, 11, &.c. 36. Let us go and visit the brethren in every city where ice have preached — This was all that St. Paul designed at first ; but it was not all that God designed by his journey, whose providence carried him much farther than he intended And set how they do — How their souls prosper: how they grow in faith, hope love : what else ought to be the grand and constant inquiry in every ecclesiasti- cal visitation ? Reader, how dost thou do ? 37. Barnabas counselled to take John — His kinsman. 38. But Paul thought it not right — To trust him again, wiio had deserted them before : who had slirunk from the labour and danger of converting those they were now going to confirm. 39. And there was a sharp contention — Literally, a paroxysm, or fit of a fever. But nothing in the text implies that the sharpness was on both sides. It is far more probable that it was not ; that St. Paul, who had the right on his side, (a? he undoubtedly had,) maintained it with love. And Barnabas taking Mark with IwTi. tciled away to Cyprus — Forsaking the work in which he was engaged, he ycut away to his own country. 40. But Paul departed — Held on his intended course : being recommended by the brethren to the grace of God — We do not find that Barnabas stayed for this. 0 how miglity is tlie grace of God ! which in the midst of the world, in the midst of sin, among so many snares of Satan, and in spite of the incredible weak- aess and depravity of nature, yet overcomes all opposition, sanctifies, sustains, and ^;roserves us to the end I It appears not only that Paul and Barnabas were afterward tlioroughly recon. Liled, 1 Cor. ix, 6 ; Gal. ii, 9 ; but also that John weis again admitted by St Piul •8 a companion in his labours. Col. iv, 10 ; Phil. ver. 24; 2 Tim. iv, I 320 THE ACTS. XVI. And he came down to Derbe and Lysira. And behold a cei tain disciple was there, named Timotheus, the son of a certair 2 Jewess that believed ; but his father was a Greek : Who was well 3 reported of by the brethren in Lystra and Iconium. Him Paul would have to go forth with him ; and he took and circumcised him, because of the Jews who were in those places ; for they all < knew his father that he was a Greek. And as they went through the cities they gave them the decrees, which were made by the d apostles and elders that were at Jerusalem, to keep. And the Churches were established in the faith, and increased in number daily. 6 And having gone through Phrygia and the region of Galatia, 7 being forbid by the Holy Ghost to preach the word in Asia, Coming to Mysia, they attempted to go to Bithynia ; but the Spirit suffered 8 them not. And passing by Mysia, they came down to Troas. 9 And a vision appeared to Paul by night : a man of Macedonia stood and entreated him, saying. Come over into Macedonia, and help us 10 And as soon as he had seen the vision, immediately we sought to go into Macedonia, assuredly inferring that the Lord called us to preach 11 the Gospel to them. Sailing therefore from Troas, we ran with a 12 straight course to Samothracia, and the next day to Neapolis : And from thence to Philippi, which is the first city of that part of Ma- cedonia, and a colony. 13 And we abode in that city certain days. And on the Sabbath we v^ent out of the gate, by a river side, where prayer was wont to be XVI. 3. He took and circumcised him because of the Jews — The unbelieving Jews, to whom he designed he should preach. For they would not have con- versed with him at all, so long as he was uncircumcised. 6. And having gone through Phrygia — And spoken there what was sufficient, as well as in the region of Galatia, being forbid by the Spirit (probably by an inward dictate) to speak as yet in the procoiisuhir Asia, tie time for it not being come. 7. Coming to Mysia, and passing it by, as being a part of Asia, they attempted to go into Bithynia ; but the Spirit suffered them not — Forbidding them as before. Sometimes a strong impression, for which we are not able to give any account, is not altogether to be despised. 9. A vision appeared to Paul by night — It was not a dream, though it was by night. No other dream is mentioned in the New Testament than that of Joseph and of Pilate's wife. A man of Macedonia — Probably an angel clothed in the Macedonian habit, or using the language of the country, and representing the inhabitants of it. Help us — Against Satan, ignorance, and sin. 10. We sought to go into Macedonia — This is the first place in which St. Luke intimates his attendance on the apostle. And here he does it only in an oblique manner. Nor does he throughout the history once mention his own name, or any one thing which he did or said for the service of Christianity ; though Paul speaks of him in the most honourable terms, Col. iv, 14; 2 Tim. iv, 11; and prv bahly as the brother whose praise in the Gospel went through all the Churches 2C >r. viii 18. The same remark may be made on the rest of the sacred histo- riaus, who every one of them show the like amiable modesty. 11. We ran with a straight course — Which increased their confidence that God had called them. 12. The first city — Neapolis was the first city they came to in that part of Macedonia which was nearest to Asia : in that part which was farthest from it, Phihppi. The river Strymon ran between them. Philippi was a Roman coloiiy. 15. We went out of the gate — The Jews usually held their religious assemblies either by choice or constraints at a distance from the heathens : by a river side — CHAPTER XVI. 32 i made , and sitting down, we spake to the women who were come 4 together. And a certain woman named Lydia, a seller of purple. of the city of Thyatira, a worshipper of God, heard ; whose heart the Lord opened to attend to the things which were spoken by Paul 15 And when she was baptized and her family, she entrt Med us, saying, Since ye have judged me to be faithful to the Lord, come into my 6 house and abide there. And she constrained us. And as we were going to prayer, a certain damsel posst ssed by a spiiit of divmation , 7 met us, who brought her masters much gain by divining. She following after Paul and us, cried out, saying. These men are ser- vants of the most high God, who declare to you the way of salva- 18 tion. And this she did for many days. But Paul being grieved, turned and said to the spirit, I command thee in the name of Jesus 19 Christ, to come out of her. And he came out the same hour. But when her masters saw that the hope of their gain was gone, laying hold of Paul and Silas, they dragged them into the market place to 20 the magistrates. And having brought them to the pretors, they 21 said. These men, being Jews, exceedingly trouble our city, And teach customs, which it is not lawful for us, being Romans, to 22 receive, neither to observe. And the multitude rose up togethei against them ; and the pretors tearing off their garments, com- 23 manded to beat them with rods. And when they had laid many stripes upon them they cast them into prison, charging the jailer to keep 24 them safely ; Who having received such a charge, thrust th^^m 25 into the inner prison, and secured their feet in the stocks. But at Which was also convenient for purifying themselves. Where prayer toas wont to he made — Though it does not appear there was any house tjuilt there. We ipake — At first in a familiar mannsr. Paul did not immediately begin to preach 14. A worshipper of God — Proi>abIy acquainted with the prophetic writings whose heart the Lord opened — The Greek word properly refers to the opening ot the eyes : and the heart has its eyes, Eph. i, 18. These are closed by nature and to open them is the peculiar work of God. 15. She was baptized and her family — Who can believe that in so many fami lies there was no infant ? Or that the Jews, who were so long accustomed to circumcise their children, would not now devote them to God by baptism ? She entreated vs — The souls of the faithful cleave to those by whom they were gained to God. She constrained us — By her importunity. They did not imme- diately comply, lest any should imagine they sought their own profit by coming into Macedonia. 17. These men are — A great truth : but St. Paul did not need, nor would accept, ot such testimony. 19. The magistrates — The supreme magistrates of the city. In the next verse tliey are called by a title which often signifies pretors. These officers exercised both the military and civil authority. 20. Being Jews — A nation peculiarly despised by the Romans. 21. And teach customs which it is not lawful for us to receive — The world hit received all the rules and doctrines of all the pliilosophers that ever were. But this is a property of Gospel truth : it has something in it peculiarly intolerable to tile world. 23. TXey liid many stripes upon them — Either they did not immediately say ihey were Romans, or in the tumult it was not regarded. Charging the jailer — Perhaps rather to quiet the people than because they thought them criminal. 24. Secured their feet in the stocks — These were probably those large pieces of wood, in use among the Romans, which not only loaded the legs of the prisoner but also kept them extended in a very painful manner. 25. Paul and Silas sung a hymn to God — Notwithstanding weariness, hunger 322 THE ACTS midnight Paul ami Silas having prayed, sung a hymn to God and 26 the prisoners heard them. And suddenly there was a great earth quake, so that the foundations of the prison were shaken : am immediately all the doors were opened, and every one's bands were 27 loosed. And the jailer awaking out of his sleep, and seeing the doors of the prison opened, drew his sword, and was going to kill 28 himself, supposing the prisoners were fled. But Paul cried w 'tb a loud voice, saying. Do thyself no harm ; for we are all here 29 Then he called for lights, and sprang in, and trembling, fell dowr. 30 before Paul and Silas. And having brought them out he said, Sirs, 31 what must I do to be saved ? And they said. Believe in the Lon" 32 Jesus Christ, and thou shalt be saved and thy household And they spake the word of the Lord to him and to all that were in his house. 33 And taking them that very hour of the night, he washed theii stripes, and was immediately baptized, he and all his household 34 And having brought them up into his house, he set a table before them, and rejoiced, believing in God with his whole family. 35 And when it was day, the pretors sent the sergeant, saying, Let 36 those men go. And the jailer told Paul, The magistrates have sent ■^7 to let you go : now therefore depart, and go in peace. But Paul said to them, They have beaten us publicly uncondemned, and have cast us into prison, who are Romans : and do they now thrust us out privately ? Nay verily : but let them come themselves and 38 conduct us out. And the sergeants reported these words to the pretors ; and they were afraid when they heard that they were 39 Romans. And they came and comforted them : and conducting 40 them out, requested that they would depart from the city. And stripes, and blood. And the prisoners heard — A song to which they were not accustomed. 28. But Paul cried — As they were all then in the dark, it is not easy to say, how Paul knew of tlie jailer's purpose; unless it were by some immediate notice from God, which is by no means incredible. With a loud voice — Through earnestness, and because he was at some distance. Do thyself no harm — Although the Christian *"aith opens the prospect into another life, yet it absolutely forbids and effectually prevents a man's discharging himself from this. 20. Sirs — He did not style them so the day before. What must I do to be saved 1 — From the guilt I feel and the vengeance I fear 7 Undoubtedly God then set his sins in array before him, and convinced him in the clearest and strongest manner that the wrath of God abode upon him. 31. Thou shalt be saved and thy household — If ye believe. They did so, and were saved. 33. He washed their stripes — It should not be forgot, that the apostles had not the power of working miraculous cures when they pleased, either on themselves, or their dearest friends. Nor was it expedient they should, since it would have frustrated many wise designs of God, which were answered by thaij sufFerings. 34. He set a table before them and rejoiced — Faith makes a man joyful, pru- dsnt, Hberal. 35 The pretors sent — Being probably terrified by the earthquake ; saying, Let those men go — How different from the charge given a few hours before 1 And how great an ease of mind to the jailer! 37. They have beaten us publicly, being Romans — St. Paul does not always plead this privilege. But in a country where they were entire strangers, such treatment might have brought upon them a suspicion of having been guilty of some uncommon crime, and so have hindered the course of the Gospel. 40. When they had seen the brethren, they comforted them and departed- CHAPTER XVU. 323 coming out of ihe prison, they entered into the house of Lydia : and when they had seen the brethren, they comforted them and departed. XVII. And having journeyed through Amphipolis and ApoUonia, they came to Thessalonica, where there was a synagogue of the 2 Jews. And Paul, according to his custom, went in to them, and three Sabbath days discoursed with them from the Scriptures ; 3 Opening them and evincing. That Christ ought to suffer, and to rise from the dead, and that this is the Christ, even Jesus, whom I 1 declare unto you. And some of them believed, and were joined to Paul and Silas, and a great number of the devout Greeks, and not 5 a few of the principal women. But the Jews who believed not, filled with zeal, taking to them some of the mean and profligate fellows, and making a mob, set all the city in an uproar ; and assaulting the house of Jason, sought to bring them out to the people. 6 But not finding them, they dragged Jason and certain brethren to the rulers of the city, crying aloud. These men, that have turned 7 the world upside down, are come hither also : Whom Jason hath privately received : and all these men act contrary to the decrees 8 of Cesar, saying. That there is another king, one Jesus. And they alarmed the multitude and the rulers of the city, when they heard 9 these things. However, having taken security of Jason, and of the rest, they let them go. 10 But the brethren immediately sent away Paul and Silas by night to Berea, who coming thither, went into the synagogue of 11 the Jews. These were more ingenuous than those of Thessalo- Though many circumstances now invited their stay, yet they wisely complied with the request of the magistrates, that they might not seem to express any degree of obstinacy or revenge, or give any suspicion of a design to stir up the pi ople. XVII. 1. And taking their journey through Amphipolis and ApoUonia — St. Luke seems to have been left at Philippi ; and to have continued in those parts, tra- veiling from place to place among the Churches, till St. Paul returned thither. For here he leaves off speaking of himself as one of St. Paul's comp iny ; neither does he resume that style, till we find them together there, chap, xx, 5, 6. After this he constantly uses it to the end of the history. Amphipolis and ApoUonia viex", cities of Macedonia. 2. And Paul, according to his custom — Of doing all things, as far as might be, in a regular manner, went in to them three Sabbath days — Not excluding the days between. 4. Of the principal women, not a few — Our free thinkers pique themselves upon observing, that women are more religious than men ; and this, in compliment both to religion and good manners, they impute to the weakness of their under- standings. And indeed as far as nature can go, in imitating religion by perform- ing the outward acts of it, this picture of religion may make a fairer show in women thaa in men, both by reason of their more tender passions, . and their nodeaty, which -^ill make those actions appear to more advantage. But in the nase of true religion, which always implies taking up the cross, especially iu inie of persecution, women lie naturally under a great disadvantage, as having less courage than men. So that their embracing the Gospel was a stronger evidence of the power of him whose strength is perfected in weakness, as a stronger assistance of the Holy Spirit was needful for them to overcome theii natural fearfulness. 1'. Thtse were tnore ingenuous — Or generous. To be teachable in the things of God is true generosity of soul. The receiving the word loith all readiness ?/ mini and the most accurate search into the truth, are well consistent 324 THE ACTS. nica, receiving the word with all readiness of mind, and dail 12 searching the Scriptures, whethei those things were so. There fore many of them believed, and of the Grecian women of con^ 13 siderable rank, and of the men not a few. But when the Jews of Thessalonica knew that the word of God was preached by Paul a< Berea also, they came thither likewise, and stirred up the multi 14 tude. Then the brethren sent away Paul immediately, to go as it 15 were to the sea; but Silas and Timothy continued there. Auti they that conducted Paul, brought him as far as Athens, and hav- ing received an order to Silas and Timothy, to come to him with all speed, they departed. 1 6 Now, while Paul was waiting for them at Athens, his spirit was provoked within him, seeing the city wholly given to idolatry 17 He therefore discoursed in the synagogue to the Jews and the devout persons, and in the market place daily to those whom he 18 met with. Then some of the Epicurean and Stoic philosophers encountered him : and some said, What would this babbler say ' Others, He seemeth to be a proclaimer of strange gods ; because 19 he preached to them Jesus, and the resurrection. And they took him and brought him to the Areopagus, saying, May we know 20 what this new doctrine is, which is spoken by thee ? For thou bringest certain strange things to our ears ; we would therefore 21 know what these things mean : (For all the Athenians, and the strangers sojourning there, spent their time in nothing else but telling or hearing some new thing.) 12. Many of them — Of the Jews. And of the Grecian tcomen — Who were followed by their husbands. 16. While Paul was waiting for them — Having no design, as it seems, to preach at Athens, but his zeal for God drew him into it unawares, without staying till his companions came. 18. Some of the Epicurean and Stoic philosophers — The Epicureans entirely denied a providence, and held the world to be the effect of mere chance ; assert- ing sensual pleasure to be man's chief good, and that the soul and body died to. gether. The Stoics held, that matter was eternal ; that all things were governed by irresistible fate ; that virtue was its own sufficient reward, and vice its own sufficient punishment. It is easy to see, how happily the apostle levels his dis- course at some of the most important errors of each, while, without expressly attacking either, he gives a plain summary of his own religious principles. What would this babbler say 7 — Such is the language of natural reason, full of, and satisfied with itself. Yet even here St. Paul had some fruit ; though nowhere less than at Athens. And no wonder, since this city was a seminary of philoso. pliers, who have ever been the pest of trije religion. He seeineth to he a pro- claimer— This he returns upon them at the 23ci verse ; of strange gods — Such as are not known even at Athens. Because he preached to them Jesus and the rusi.r rection — A god and a goddess. And as stupid as this mistake was, it is the lePi to be wondered at, since the Athenians might as well count the resurrecf'on 3 deity, as shame, famine, and many others. 19. The Areopagus, or hill of Mars, (dedicated to Mars, the heathen god of war,) was the place where the Athenians held their supreme court of judicature But it does not appear he was carried thither as a criminal. The original num ber of its judges was twelve ; but afterward it increased to three hundred. These were generally men of the greatest families in Athens, and were famed for justice and integrity. 21. And the strangers sojourning there — And catching the distemper of them. Some new thing — The Greek word signifies some newer thing. New things quickly grew cheap, and they wanted those that were newer still. CHAPTER XVll. 320 •.J2 Then Paul standing in the midst of the Areopagus, said, Ye men of Athens, I perceive that ye are greatly addicted to the worshi]) 23 of invisible powers. For as I passed along and beheld the objects of your worship, I found an altar, on which was inscribed, TO THE UNKNOWN GOD: him therefore whom ye worship 24 without knowing him, I proclaim unto you. God who made the world and all things therein, being the Lord of heaven and earth, 25 dwelleth not in temples made with hands : Neither is he served by meii'j hands, as though he needed any thing, he himself 26 giViUg to all life, and breath, and all things. And he hath made of one blood the whole nation of men, to dwell on all the face of the earth, having Jetermined the times before appointed, and 27 the bounds of their habitation : That they might seek God, if haply they might feel after him and find him, though he be not far 28 from every one of us. For in him we live, and move, and have our being ; as certain likewise of your own poets have said. For 22. Then Paul standing in the midst of the Areopagus — An ample theatre ; said — Giving them a lecture of natural divinity, with admirable wisdom, acute, ness, fulness, and courtesy. They inquire after new things: Paul in his divinely philosophical discourse, begins witli the first, and goes on to the last things, both which were new things to them. He points out the origin and the end of all things, concerning which they had so many disputes, and equally refutes both the Epicurean and Stoic. / perceive — With what clearness and freedom does he speak ! Paul against Athens ! 23. / found an altar — Some suppose this was set up by Socrates, to express in a covert way his devotion to the only true God, while he derided the plurality of the heathen gods, for which he was condemned to death : and others, that whoever erected this altar, did it in honour to the God of Israel, of whom there was no image, and whose name Jehovah was never made known to the idolatrous Gentiles. Him proclaim I unto you — Thus he fixes the wandering attention of these blind philosophers ; proclaiming to them an unknown, and yet not a nev» God. 24. Old who made the world — Thus is demonstrated even to reason, the one true, good God ; absolutely different from the creatures, from every part of the visible creation. 25. Neither is he served as though he needed any thing, or person — The Greek word equally takes in both. To all — That live and breathe; — in him we live; and breathe — In him we move. By breathing life is continued. 1 breathe this moment : the next is not in my power : and all things — For in him we are. So exactly do the parts of this discourse answer each other. 26. He hath made of one blood the whole mttion of men — By this expression the apostle showed them in the most unaffected manner, that tliough he was a Jew, he was not enslived to any narrow views, but looked on all mankind as his bre- thren : having determined the times — That it is God who gave men the earth to inhabit, Paul proves from the order of times and places, showing the highest wisdom of the Disposer, superior to all human counsels. And the bounds of theit habitation — By mountains, seas, rivers, and the like. 27. If haply — The way is Ofen; God is reiidy to be found. But he will lay lO force upon man ; they might feel after him — This is in tiie midst between seeking and finding. Feeling being the lowest and grossest of all our senses, is fitly applied to the low knowledge of God; though he be not far from every one of us — We need not go far to seek or find him. He is very near us; in us. It is only perverse reason which thinks he is afar off. 28. In him — Not in ourselves, we live, and move, and have our being — This de- notes his necessary, intimate, and most efficacious presence. No words can bet. ter express the continual and necessary dependence of all created beings, in their existence and all their operations, on the first and almighty cause, which the trueflt philosophy as well as divinity teaches. Ag certain also of your own poett 326 THE ACTS. 29 we are also his offspring. Being then the offspring of God, wre ouoht not to think the Godhead is like gold or silver, or stone 30 graven by art and contrivance of man. The times of ignorance, indeed, God overlooked ; but he novi^ commandeth all men every 31 where to repent. Because he hath appointed a day in which he will judge the world righteously, by the man whom he hath ordain- ed, whereof he hath given assurance to all men, in that he hath 32 raised him from the dead. And when they heard of the lesurrec- tion from the dead, some mocked ; but others said, We will hear 33 thee again concerning this. So Paul departed from among them. 34 Howbeit some clave to him and believed ; among whom was even Dionysius the Areopagite, and a woman named Damaris, and others with them. XVIII. After these things, Paul departing from Athens, came to 2 Corinth. And finding a certain Jew named Aquila, born in Pon- tus, lately come from Italy with Priscilla his wife, (because Clau- dius had commanded all the Jews to depart from Rome,) he went to have said — Aratus, whose words these are, was an Athenian, who lived almost three hundred years before this tim6. They are likewise to be found, with the alteration of one letter only, in the hymn of Cleanthes to Jupiter or the supreme being, one of the purest and finest pieces of natural religion in the whole world of Pagan antiquity. 29. We ought not to think — A tender expression ; especially in the first per- «on plural. As if he had said, Can God himself be a less noble being than we who are his oflfspring ? Nor does he only here deny, that these are like God, but that they Jiuve any analogy to him at all, so as to be capable of representing him. 30. The times of ignorance — Wh;it ! does he object ignorance to the knowing Athenians ? Yes, and they acknowledge it by this very altar. God overlooked — As one paraphra&es, "The beams of his eye did in a manner shoot over it." He did not appear to take notice of them, by sending express messages to them as he did to the Jews. But now — This day, this hour, saith Paul, puts an end to the Divine forbearance, and brings either greater mercy or punishment. Now he command' th all men every where to repent — There is a dignity and grandeur in this expression, becoming an ambassador from the King of heaven. And this universal demand of repentance declared universal guilt in the strongest man- ner, and admirably confronted the pride of the haughtiest Stoic of them all. At the same time it bore down the idle plea of fatality. For how could any one repent of doing what he could not but have done? 31. He hath appointed a day in which he will judge the world — How fitly does he speak this, in their supreme court of justice ? By the man — So he speaks, suiting himself 1 3 the capacity of his hearers. Whereof he hath given assurance to all men, in that he hath raised him from the dead — God raising Jesus demon, strated hereby, that he was to be the glorious Judge of all. We are by no ueans to imagine that this was all which the apostle intended to have said, but the in. dolenco of some of his hearers and the pctulancy of others cut him short. 32. Some mocked — Interrupting him thereby. They took offence at that which is the principal motive of faith, from the pride of reason. And having one* stum'iled at tliis, they rejected all the rest. 33 So P3til departed — Leaving his hearers divided in their judgment. 34. Among whom was even Dionysius the Areopagite — One of the judges of thai 3ourt : on whom some spurious writings have been fathered in later ages, by those who are fond of high-sounding nonsense. XVIII. 1. Paul departing from Athens — He did not stay there long. The phi. losophers there were too easy, too Indolent, and too wise in their own eyes to receive the Gospel. 2. (^laiidius, the Roman emperor, had commanded all the Jews to depari fmrn Rome — All who were Jews by birth. Whether they were Jews or Christians by religion, the Romano were too stately to regard. CHAPTER XVIII. 327 3 them. And as he was of the same trade, he abode with them anrl « wrought, for they were tent makers by trade. And he discoursed m the synagogue every Sabbath, and persuaded the Jews and Greeks. 5 And when Silas and Timotheus were come from Macedonia, Paul Mas pressed in spirit, and testified to the Jews that Jesus 6 was the Christ. But when they set themselves in opposition and blasphemed, he shook his raiment and said to them. Your blood u upon your own head ; I am pure : from henceforth I will go to the 7 Gentiles. And going thence he went into the house of one named Justus, one that worshipped God, whose house was adjoining to 8 the synagogue. And Crispus, the ruler of the synagogue, believed on the Lord with all his house, and many of the Corinthians hear- 9 ing, belifived and were baptized. Then the Lord said to Paul by a vision, in the night. Fear not, but speak and hold not thy peace : 1 0 For I am with thee, and no man shall set on thee to hurt thee ; 11 for I have much people in this city. And he continued there a year and six montlis, teaching the word of God among them. 12 But when Gallio was proconsul of Achaia, the Jews made an assault with one consent upon Paul, and brought him to the judg- 13 ment seat, saying. This fellow persuadeth men to worship God 14 contrary to the law. And when Paul was about to open his mouth, Gallio said to the Jews, If it were an act of injustice, or wicked licentiousness, O ye Jews, reason would that I should beat 3. They were tent makers by trade — For it was a rule among the Jews (and why is it not among tlie Christians ?) to bring up all their children to some trade, »'ere they ever so rich or noble. 5. And when Silas and Timotheus were come from Macedonia — Silas seems tc have stayed a considerable time at Berea : but Timotheus had come to the apostle while he was at Athens, and been sent by him to comfort and confirm the Church at Thessalonica, 1 Thess. iii, 1-5. But now at length both Silas and Timotheus came to the apostle at Coiinth. Paul was pressed in spirit — Tlie more probably from what Silas and Timotheus related. Every Christian ought diligently to ob- serve any such pressure in his own spirit, and if it agree with Scripture, to fol- low it: if he does not he will feel great heaviness. 6. He shook his raiment — To signify he would from that time refrain from them : and to intimate, that God would soon shake them off as unworthy to be numbered among his people. / am pure — None can say this but he that has Some a full testimony against sin. From henceforth I will go to the Gentiles- But not to them altogether. He did not break off all intercourse with the Jews iven at Corinth. Only he preached no more in their synagogue. 7 He went into the house of one named Justus — A Gentile, and preached there, hough probably he still lodged with A',uila. 8. And many hearing — The conversittion of Crispus, and the preaching of Paul. 10. / am with thee : therefore fear not all the learning, politeness, grandeur, or po»"er of the inhabitants of this city. Speak and hold not thy peact — For thy laboui shall not be in vain. For I have much people in this city — So lie pro. ahetically calls them that aflerw^ard believed. 11. He continued there a year and six months — A long time ! But how few souls are now gained in a longer time than this ? Who is in the fault? Gene, rally both teachers and hearers. 12. When Gallio was proconsul of Achaia — Of which Corinth was tlie chief city. This Gallio, the brotner of the famous Seneca, is much commended both Dy him and by other writers, for the sweetness and generosity of his temper, ind easiness of his behaviour. Yet one thing he lacked ! But he knew it not and had no concern about it. 328 THE ACTS 15 with you. But if it be a question of words and n iraes, and of your law, look ye to it ; for I will be no judge of these mailers 16 And he drove them away from the judgment seat. Then they all 17 took Sosthenes, the ruler of the synagogue, and beat him before the juJgment seat. And Gallio cared for none of these things. 18 And Paul still continued many days ; and then taking leave of the brethren, sailed thence for Syria, and with him Priscilla ana Aquila, having shaved his head at Cenchrea ; for he had a vow 19 And he came to Ephesus and left them there ; but he himself 20 going into the synagogue, reasoned with the Jews. But though they entreated him to tarry longer with them, he consented not . 2- But took his leave of them, saying, I must by all means keep the approaching feast at Jerusalem, but I will return to you again, if 22 God will. And he set sail from Ephesus. And landing at Cesa- rea, he went up and saluted the Church, and went down to Antioch. 23 And having spent some time there, he departed and went through the country of Galatia and Phrygia in order, confirming all the disciples. 24 Now a certain Jew, A polios by name, born at Alexandria, an 25 eloquent man, mighty in the Scriptures, came to Ephesus. This man had been instructed in the way of the Lord, and being fervent in spirit he spake and taught diligently the things of Jesus, know 15. But if it be — He speakfi with the utmost coolness and contempt, a question of names — The names of the heathen gods were fables and shadows. But the question concerning the name of Jesus is of more importance than all things else under heaven. Yet there is this singularity (among a thousand others) in the Christian religion, that human reason, curious as it is in all other things, abhors to inquire into it. 17. Tkeii they all took Sosthenes — The successor of Crispus, and probably Paul's chief accuser, and beat him — It seems because he had occasioned them so much trouble to no purpose, before the judgment seat — One can hardly think in the sight of Gallio, though at no great distance ft-om him. And it seems to have had a happy effect. For Sostlienes himself was afterward i Christian, 1 Cor. i, 1. 18. Paul continued many days — After the year and six months, to confirm the brethren. Aquila having shaved his head — As was the custom in a vow, chap, xxi, 24 ; Num. vi, 18. At Cenchrea — A seaport town, at a suiall distance from Corinth. 21. / 7nust by all means keep the feast at Jerusalem — This was not from any apprehension that he was obliged in conscience to keep the Jewish feasts ; but to take the opportunity of meeting a great number of his countrymen to whom he might preach Christ, or whom he might farther instruct, or free from the prejudices they had imbibed against him. But I will return to you — So he did, chap, xix, 1. 22. And landing at Cesarea, he went up — Immediately to Jerusalem ; and ialutid the Church — Eminently so called, being the mother Church of Christian believers : and having kept the feast there, he went down from thence tc Antif Dh. 23. He went over the country of Galatia and Phrygia — It is supposed, spend ing alout four years therein, including the time he stayed at Ephesus. 24. An eloquent man, mighty in the Scriptures — Of the Old Testament. Every talent may be of use in the kingdom of God, if joined with the knowledge of the Scriptures and fervour of spirit. 25. This man hau leen instructed — Though not perfectly, in the loay of the Lord — In the doctrine of Christ. Knowing only the baptism of John — Only what Jolm taught those whom he biiptized, namely, to repent and believe in a Messiah shortly to appear. CHAPTER XIX. 329 2.6 mg only the baptism of John. And he spake boldly in the syna- gogue. And Aquila and Priscilla hearing him, took him to their 21 house, and explained to him the way of God more perfectly. And when he was desirous to go over to Aclraia, the brethren wrote, exhorting the disciples to receive him; who being come thither, 28 greatly helped through grace them that had believed. For he ear- nestly debated with the Jews in public, showing by the Scriptures tha* Jesus was the Christ. K ] X Now while Apollos was at Corinth, Paul having passed through the upper parts, came to Ephesus ; and finding certain disciples 2 He said to them, Have ye received the Holy Ghost since ye believed ? And they said to him, Nay, we have not so much as 3 heard, whether there be any Holy Ghost. He said to them, Into what then were ye baptized ? And they said, Into John's baptism. 4 And Paul said, John baptized with the baptism of repentance, tell- ing tlie people to believe on him that was to come after him, that 5 is, on Jesus. And hearing this, they were baptized in the name 6 of the Lord Jesus. And Paul laying his hands on them, the Holy Ghost came upon them, and they spake with tongues and prophe- 7 sied. And they were in all about twelve men. And going into 8 the synagogue, he spake boldly, for three months discoursing and 9 persuading the things concerning the kingdom of God. But when some were hardened and believed not, but spake reproachfully of the way before the multitude, he departed from them, and separated the disciples, discoursing daily in the school of one Tyrannus 10 And this was done for the space of two years, so that all tho 26. He spake — Privately; and taught publicly. Probably he returned to live at Alexandria, soon after he had been baptized by John ; and so had no oppor- tunity of being fully acquainted with the doctrines of the Gospel, as delivered by Christ and liis apostles. And explained to him the way of God more perfectly — He who knows Christ, is able to instruct even those that are mighty in tne Scriptures. 27. Who greatly helped through grace — It is through grace only that any gift of any one is profitable to another. Them that had believed — Apollos did not plant, but water. This was the peculiar gift which he had received. And he was better able to convince the Jews, than to convert the heathens. XIX. 1. Having passed through — Galatia and Phrygia, which were termed the vppcr parts of Asia Minor. Certain disciples — Who had been formerly baptized by John the Biptist, and since imperfectly instructed in Cliristianity. 2. Have ye received the Holy Ghost ? — The extraordinary gifts of the Spirit, as well as his sanctifying graces ? We have not so much as heard — Whether there be- any such gifts. 3. Into what were ye baptized — Into what dispensation ? To the sealing of what doctrine ? Into John's baptism — We were baptized by John and believe what he taught. 4. John baptized — That is, the whole baptism and preaching of John pomtea at Christ. After this John is mentioned no more in the New Testament. Here hs gives way to Christ altogether. 5. And hearing this, they were baptized — By some other. Paul only laid hh hands upon them. They toere baptized — They were baptised twice ; but not with the same baptism. John did not administer that baptism which Christ afterward commanded, that is, in the name of the Father, Son, and Holy Ghost. 9. The icay — The Christian way of worshipping God. He departed — Leaving them their synagogue to themselves. Discoursing daily — Not on tne Sabbath only, in the school of one Tyrannus — Which we do not find was any otherwise consecrated, than by preaching the Gospel there. 10 All who desired it among the inhabitants of the proconsular Asia, no» 330 THE ACTS. mhabitants of Asia, both „ews and Greeks, heard the word (f he Lord. 1 1 And God wrought special miracles by the hands of Paul, So 12 that handkerchiefs or aprons were carried from his body to the sick, and the diseases departed from them, and the evil spirits came 13 out of them. And some of the vagabond Jews, exorcists, under- took to name the name of the Lord Jesus over those who had evi' spirits, saying. We adjure you by Jesus, whom Paul praa(.Ket}. 14 And there were seven sons of one Sceva a Jewish chief priest, who 15 did this. But the evil spirit answering said, Jesus I know, in\ 16 Paul I know ; but who are ye ? And the man in whom the evil spirit Avas, leaping upon them, and getting the mastery of them, prevailed against them, so that they fled out of that house naked and wounded. 17 And this was known to all, both Jews and Greeks, dwelling at Ephe- sus, and fear fell on them all, and the name of the Lord Jesus was 18 magnified. And many of those who believed came confessing 19 and openly declaring their deeds. Many also of those who had practised curious arts, bringing their books together, burned them before all men, and they computed the value of them, and found it 20 fifty thousand pieces of silver So powerfully did the word of God grow and prevail. 21 After these things were ended, Paul purposed in spirit, having passed through Macedonia and Achaia, to go to Jerusalem, saying, heard the word : St. Paul had been forbidden to preach it in Asia before, chap, ivi, 6. But now the time was come. IL Special miracles — Wrought in a very uncommon manner. 12. Evil spirits — Who also occasioned many of those diseases, which yet might appear to be purely natural. 13. Exorcists — Several of the Jews about this time pretended to a power of casting out devils, particularly by certain arts or charms, supposed to be derived from Solomon. Undertook to name — Vain undertaking ! Satan laughs at all those who attempt to expel him either out of the bodies or the souls of men but by Divine faith. All the light of reason is nothing to the craft or strength of thai subtle spirit. His craft cannot be known but by the Spirit of God ; nor can his strength be conquered but by the power of faith. 17. And the name of the Lord Jesus was magnified — So that even the malice of the devil wrought for the furtherance of the Gospel. 18. Many came confessing — Of their own accord, and openly declaring their deeds — The efficacy of God's word, penetrating the inmost recesses of their soul, wrought that free and open confession to which perhaps even torments would not have compelled them. 19. Curious arts — Magical arts, to which that soft appellation was given by those who practised them. Ephesus was peculiarly famous for those. And as these practices were of so much reputation there, it is no wonder the books which taught tliem siiould bear a great price. Bringing their books together- -As it were by common consent, burnt them — Which was far better than selling thenij even though the money had been given to the poor. Fifty thousand pieces of silver — If these pieces of silver be taken for Jewish shekels, the sum will amount to six thousand two hundred and fifty pounds. 20. So powerfully did the word of God grow — In extent, and prevail — In .xrwer and effic;icy. 21. After these things were ended — Paul sought not to rest, but pressed ou, aa if he had yet done nothing. He is already possessed of Ephesus and Asia. He purposes for Macedonia and Achaia. He has his eye upon Jerusalem, then upon Rome; afterward on Spain, Rom. xv, 27. No Cesar, no Alexandei the Great, nr other hero, comes up to the magnanimity of this little Benjamite. Faith and love to God and man had enlarged his heart, even as the sand of the sea CHAPTER XIX. 331 22 After I have been there, I must see Rome also. And having senl two of those who ministered to him, Timotheus and Erastus to 23 Macedonia, he himself stayed in Asia for a season. And about 24 that time there arose no small tumult concerning the way. For a man named Demetrius, a silversmith, who made silver shrines for 25 Diana, procured no small gain to the artificers : Whom having gathered together with the workmen employed in such things, he said. Sirs, ye know that our maintenance arises from this 2C: occupation. But ye see and hear, that not at Ephesus only, but almost through all Asia, this Paul hath persuaded and turned aside much people : saying, that they are not gods which are made with 27 hands : So that there is danger not only that this our craft should come into disgrace, but also that the temple of the great goddess Diana should be despised, and her majesty destroyed, whom 28 all Asia and the world worshippeth. And hearing this, they were filled with rage, and cried out, saying, Great is Diana of the 29 Ephesians, And the whole city was filled with confusion : and they rushed with one accord into the theatre, dragging with them Gains and Aristarchus, men of Macedonia, Paul's fellow travel- 30 lers. And when Paul would have gone in to the people, the dis- 31 ciples would not suffer him. And some also of the principal officers of Asia, being his friends, sent to him, and desired that 32 he would not venture himself into the theatre. Some therefore cried one thing, and some another ; for the assembly was confused, and the greater part did not know for what they were come to- 33 gether. And they thrust Alexander forward from among the mul- 24.. Silver shrines — Silver models of that famous temple, wliich were bought no only by the citizens, but by strangers from all parts. The artificers — The Ov.ier silversmiths. 25. The workmen — Employed by him and them. 26. Saying, that they are not gods which are made with hands — This manifestly shows, that the contrary opinion did then generally prevail, namely, that there was a real Divinity in their sacred images. Though some of the later heathens spoke of them just as the Romanists do now. 27. There is danger, not only that this our craft [tradej should come into dis- grace, but also that the temple of the great goddess Diana should be despised — No wonder a discourse sliould mike so deep an impression, which was edged both by interest and superstition. The great goddess was one of the standing titles of Diana. Her majesty destroyed — Miserable majesty, which was capable of being thus destroyed I Whom all Asia and the world — That is, the Roman empire, worshippeth — Although under a great variety of titles and characters. But tiie multitude of those that err does not turn error into truth. 29. They rushed with one accord — Demetrius and his company, into the theatre — Where criminals were wont to be tlirown to the wild beasts, dragging with (hem Gains and Aristarchus— \yhen they could not find Paul. Probably they hoped to oblige them to fight with the wild beasts, as some think St. Paul had lone before. 30. When Paul would have gone in to the people — Being above all fear, to I lead the cause of his companions, and prove they are not gods which are made with hands. 31. The principal officers of Asia — The Asian priests, who presided over tne public games, which they were then celebr;iting in honour of Diana. 32. The greater part did not know for what they were come together — Which is commonly the case in such an assembly. 33. And they thrust forward — Namely, the artificers and workmen, Alexnndm —Probably some well-known Christian whom tliey saw in the crowd : the ,/eu S32 THE ACTS. titude, the Jews pushing him on ; and iVlexander waving with hih 34 hand, would have made a defence to the people : But when they knew that he was a Jew, one voice arose from them all, crying out 35 for about two hours. Great is Diana of the Ephesians. But the register, having pacified the people, said, Ye men of Ephesus, what man is there who knoweth not, that the city of the Ephesi.ins is a worshipper of the great Diana, and of the image which foil 36 down from Jupiter ? Seeing then these things cannot be denied, ye 37 ought to be quiet, and lo do nothing rashly. For ye have brought these men, who are neither robbers of temples, nor blasphemers 38 of your goddess. If then Demetrius and the artificers that arc with him have a charge against any one, the courts are held, a?.d 39 there are proconsuls ; let them implead one another. But if ye inquire any thing concerning other matters, it shall be determined 40 in a lawful assembly. And indeed we are in danger to be ques- tioned for sedition concerning this day ; there being no cause, 41 whereby we can account for this concourse. And having said these things, he dismissed the assembly. XX And after the tumult was ceased, Paul having called the disci- ples to him, and exhorted them, departed to go into Macedonia. 2 And having gone through those parts, and exhorted them with 3 much discourse, he came into Greece. And having abode there three months, an ambush being laid for him by the Jews, as he was about to sail into Syria, he determined to return through Ma- 4 cedonia. And there accompanied him to Asia, Sopater of Berea ; and of the Thessalonians, Aristarchus and Secundus ; and Gains of Derbe and Timotheus ; and of Asia, Tychicus and Trophimus 5 These going before, stayed for us at Troas. And we set sail for 6 Philippi after the days of unleavened bread, and came to them at pushing him on — To expose him to the more danger. And Alexander waving with his hand — In token of desiring silence, would have made a defence — Foi himself and his brethren. 34. But when they knew that he was a Jew — And consequently an enemy to their worship of images ; they prevented him, by crying. Great is Diana of the Ephesians. 35. The register — Probably the chief governor of the public games. The image which fell down from Jupiter — They believed that very image of Diana, which stood in her temple, fell down from Jupiter in heaven. Perhaps he designed to insinuate, as if falling down from Jupiter, it was not made with hands, and so was not that sort of idols which Paul had said were no gods. 37. ^or blasphemers of your goddess — They simply declared the one God, and the vanity of idols in general. 38. There are proconsuls — One in every province. There was one at Ephesu*. 39. In a lawful assembly — In such a regular assembly as has authority to jac^ge of religious and political affairs. 40. This concourse — He wisely calls it by an inoffensive name. XX. 1. After the tumult was ceased — So Demetrius gained nothing. Paul remained there till all was quiet. 2. He came into Greece — That part of it which lay between Macedonia and Achaia. 3. An ambush being laid for him — In his way to the ship. 4. To Asia — There some of them left him. But Trophimus went with him to Jerusalem, chap, xxi, 29. Aristarchus, even to Rome, chap, xxvii, 2. 6. We set sail — St. Luke was now with St. Paul again, as we learn from hii manner of expressing himself. CHAPTER XX 333 7 Troas in five days, where we abode seven days. And on the firsl day of the week, when we were met together to break bread, Paul being to depart on the morrow, preached to them, and continued 8 his discourse till midnight. And there were many lamps in the 9 upper room where they wer^ assembled. And a certain young man, named Eutychus, sitting in the window fell into a deep sleep ; and as Paul still continued his discourse, being overpowered with sleep, he fell down from the third story, and was taken up dead. I " And Paul went down and fell on him ; and taking him in his arms, II said, Be not troubled; for his life is in him. And going up again, and having broken bread, he conversed long with them, even tili 12 br( ak of day, and so departed. And they brought the young man 13 aliy^e, and were not a little comforted. But we going before into th( ship sailed to Assos, where we were to take up Paul ; for so 14 he had appointed, being himself to go on foot. And when he mei 15 us at Assos, we took him up and came to Mitylene. And sailing thence, we came the following day over against Chios, and the nexi day we touched at Samos, and having tarried at Trogyllium the 16 day after came to Miletus. For Paul had determined to sail bj' Ephesus, that he might not spend any time in Asia ; for he hasted if it were possible, to be at Jerusalem on the day of pentecost. 17 And sending to Ephesus from Miletus, he called thither the 18 elders of the Church. And when they were come to him, he said to them. Ye know in what manner I have conversed among you 19 all the time from the first day I came into Asia, serving the Lord with all humility, and with tears, and trials, which befell me through 7. To break bread — That is, to celebrate the Lord's Supper ; continued his dis. course — Through uncommon fervour of spirit. 8. There were many lamps in the room where they were assembled — To prevent any possible scandal. 9. In the window — Doubtless kept open, to prevent heat, both from the lamps and the number of people. 10. Paul fell 01 him — It is observable, our Lord never used this gesture. Bu Elijah and Eli^aa did as well as Paul. His life is in him — He is alive again 11. So departed — Without taking any rest at all. 12. And they brought the young 7nan alive — But alas I How many of those who have allowed themselves to sleep under sermons, or as it were to dream awake, have slept th? 'sleep of eternal death, and fallen to rise no more! 13. Being himself to go on foot — That he might enjoy the company of his Christian brethren a little longer, although he had passed the night without sleep, and though Assos was of difficult and dangerous access by land. 14. Mitylene — Was a city and pari of the isle of Lesbos, about seven miles dis- tant from the Asiatic coast. 16. For Paul had determined to sail by Ephesus — Which lay on the other side of the bay. He hasted to be at Jerusalem on the day of pentecost — Because th^n. iraf the greatest concourse of people. 1 /. Sending to Ephesus, he called the elders of the Church — Thuse are called jidhopa in the 28th verse, (rendered overseers in our translation.) Perhaps elders ind bishops were then the same; or no otherwise different than are the rector of r pirish and his curates. 18. Ye know — Happy is he who can thus appeal to the conscience of his hearers. 19. Serving — See the picture of a faithful servant Th: Lord — Whose the dharch is, with all humility, and with tears, and trinl» — These are the concomi. ants of it. The service itself is described more particularly in the following '^erse. This humility he recommends to the Epiicsiuis themselves, I'ph. iv 2. 22 334 THE ACTS. 20 the ambushes of the Jews: And that I have withheli nothing which was profitable, but have preached to you, and taught j'ou, 21 publicly and from house to house: Testifying both to Jews and Greeks repentance toward God and faith in the Lord Jesus Christ. 22 And now being bound by the Spirit, I go to Jerusalem, noi 23 knowing the things that shall befall me there : Save that the Holy Ghost testitieth to me in every city, saying that bonds and afiiic 24 tions await me. But none of these things move me ; nor do ( count my life precious to myself, so I may finish my course with joy, and the ministry which I have received of the Lord Jesus^ to 25 testify the Gospel of the grace of God And now I know that ye all among whom I have conversed, proclaiming the kingdom of God 26 shall see my face no more. Wherefore I take yvju to rec trd this 27 day, that I am pure from the blood of all me/j ; For I have not 28 shunned to declare unto you all the counsel of God. Take heeil therefore to yourselves, and to the whole flock over which the Holy Ghost hath made you overseers, to feed the Church of God, which 29 he hath purchased with his own blood. For I know this, that after my departure, grievous wolves will enter in among you, not sparing 30 the flock. Yea, from among yourselves men will arise, speaking His tears are mentioned again, ver. 31, as also 2 Cor. ii, 4; Phil, iii, 18. These passages laid together supply us with the genuine character of St. Paul. Holy tears, from those who seldom weep on account of natural occurrences, are no mean specimen of the efficacy and proof of tiie truth of Christianity. Yet joy is well consistent therewith, ver. 24. The same person may be sorrowful, yet always rejoicing. 20. / have preached — Publicly ; and taught — From house to house. Else he had not been pure from their blood. For even an apostle could not discharge his duty by public preaching only. How much less can an ordinary pastor! 21. Repentance toward God — The very first motion of the soul toward God is a kind of repentance. 22. Bound by the Spirit — Strongly impelled by him. 23. Save that — Only this I know in general; the Holy Ghost witnesseth — By other persons. Such was God's good pleasure to reveal these t'lings to him, nol niimediately, but by the ministry of others. 24. Nor do I count my life precious — It adds great force to this and all the otlier passages of Scripture, in which the apostles express their contempt of the world, that they were not uttered by persons like Seneca and Antoninus, who talked elegantly of despising the world in the full affluence of all its enjoyments ; but by men who daily underwent the greatest calamities, and exposed their lives in proof of their assertions. 25. Ye shall see my face no more — He wisely inserts this, that what follows might make the deeper impression. 27. For I have not shunned — Otherwise if any had perished, their blood would have been on his head. 28. Take heed therefore — I now devolve my care upon you ; first to yourselves , then to the flock over which the Holy Ghost hath made you overseers — For no man, or number of men upon earth, can constitute an overseer, bishop, or any othei Christian minister. To do this is tlie peculiar work of the Holy Ghost: to ''ted the Church of God — That is, the believing, loving, holy children of God; which he hath purchased — How precious is it then in his sight! with his oion blood — For it is the blood of the only-begotten Son of God, 1 John i, 7. 29. Grievous wolves — From without, namely, false apostles. They had not yet broke in on the Church at Ephesus. 30. Yea, from among yourselves men will arise — Such were the Nicolaitans, of whom Christ complains. Rev. ii, 6; to draw away disciples — From the puritj of the Gospel and the unity of the body. CHAPTER XXL 335 3 perverse things, to draw away disciples after them. Therefore watch, remembering that for three years I ceased not to warn every one, night and day, with tears. 32 And now, brethren, I commend you to God, and to the word of his grace, who is able to build you up, and to give you an inherit- 33 ance among all them that are sanctified. I have coveted no man's 3'J silver, or gold, or apparel. Yea, you yourselves know that these hands have mini£:tered to my necessities and to them that were ?5 with me. I have showed you all things, that thus labouring ye ought to help the weak, and to remember the word of the Lord Jesus, that he himself said, It is happier to give than to receive. 36 And having said these things, he kneeled down, and prayed with 37 them all. And they all wept sore, and falling on Paul's neck, 38 kissed him ; Sorrowing most for that word which he spake, that they should see his face no more. And they conducted him to the ship. XXL And when we were torn away from them, and had set sail, we ran with a straight course to Coos, next day to Rhodes, and 2 from thence to Patara. And finding a ship passing over to Phe- 3 nicia, we went aboard and set sail. And coming within sight of Cyprus, and leaving it on the left hand, we set sail to Syria, and 4 landed at Tyre ; for there the ship was to unload her burden. And finding disciples, we tarried there seven days, who told Paul by the 3L I ceased not to warn every one night and day- -This was watching indeed! Who copies after this example ? 32. The word of his grace — It is the grand channel of it, to believers . s well as unbelievers. Who is able to build you up — To confirm and increase your faith, love, holiness. God can thus build us up, without any instrument. But he does build us up by them. O beware of dreaming that you have less need of human teachers after you know Christ than before I And to give you an inherit ance — Of eternal glory, among them that are sanctified — And so made meet for it A large number of these Paul doubtless knew, and remembered before God. 33. / have coveted — Here the apostle begins the other branch of his farewell discourse, like old Samuel, 1 Sam. xii, 3, taking his leave of the children of Israel. 34. These hands — Callous, as you see, with labour. Who is he that envies such d bishop or archbishop as this ? 35. / have shoined you — Bishops, by my example, all things — And this among the rest ; that thus labouring — So far as the labours of your office allow you time ; ye ought to help the weak — Those who are disabled by sickness, or anj bodily infirmity, from maintaining themselves by their own labour. And to remember — Effectually, so as to follow it ; the word which he himself said — Without doubt his disciples remembered many of Ins words which are not recorded. It is happier to give — To imitate God, and have him, as it were, indebted to us. 37. They all wept — Of old, men, yea, the best an^i bravest of men, were easily melted into tears ; a thousand instances of which might be produced from pro- hine as well as sacred writers. But now, notwithstanding the effeminacy which sJmost universally prevails, we leave those tears to women and children. 38. Sorrowing most for that word which he spake, that they should see his face no more — What sorrow will be in the great day, wiien God shall speak that word to all who are found on the lefl hand, that they shall see his face no more! XXI. 1. And when we were torn away from them — Not without doing violence both to ourselves and them. 3. We landed at Tyre — That there should be Christians there was foretold, Psa. Ixxxvii, 4. What we read in that psalm of the Philistines and Ethiopians also may be compared with Acts viii, 40 ; xxvii, 4. 4. And finding disciples, we tarried there seven days — In order to spend a 336 THE ACTS 5 Spirit not to go up to Jerusalem. But when we had finished these days, we departed and went our way ; and they all attended us out of the city, with their wives and children : and kneeling down on 6 the sea shore we prayed. And having embraced each other, we 7 took ship, and they returned home. And having finished o^lr voy- age, we came from Tyre to Ptolemais, and saluting the brethren, 8 we abode with them one day. And the next day we departed and came to Cesarea ; and entering into the house of Philip the e ai. 9 gelisl, who was one of the seven, we abode with him. And he had 10 four daughters, virgins, vvho were prophetesses. And as we tarried many days, a certain prophet named Agabus came down from 11 Judea. And coming to us, he took up Paul's girdle, and binding his own feet and hands, said. Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man whose girdle this is, and 12 deliver him into the hands of the Gentiles. And when we heard these things, both we, and they of tlie place, besought him not to 13 go up to Jerusalem. But Paul answered. What mean ye, weeping and breaking my heart ? I am ready not only to be bound, but also 14 to die at Jerusalem, for the name of the Lord Jesus. And when he would not be persuaded, we ceased, saying, The will of the Lord be done. 15 And after these days we took up our carriages, and went up to Sabbath with them. Who told Paul by the Spirit — That afflictions awaited him at Jerusalem. This was properly what they said by the Spirit. They themselves advised him not to go up. The disciples seemed to understand their prophetic impulse to be an intimation from the Spirit, that Paul, if he were so minded, might avoid the danger, by not going to Jerusalem. 7. Having finished our voyage — From Macedonia, chap, xx, 6, we came to Ptolemais — A celebrated city on the sea coast, anciently called Accos. It is now, like many other once noble cities, only a heap of ruins. 8. We came to Cesarea — So called from a stately temple which Herod the Great dedicated there to Augustus Cesar. It was the place where the Roman governor of Judea generally resided and kept his court. The evangelist, who was one of the seven deacons — An evangelist is a preacher of the Gospel to those who had never heard it, as Philip had done to the Samaritans, to the Ethiopian eunuch, and to all the towns from Azotus to Cesarea, chap, viii, 5, 26, 40. It is not un- likely he spent the following years preaching in Tyre and Sidon, and the other heathen cities in the neighbourhood of Galilee, his house being at Cesarea, a con- venient situation for that purpose. We abode with him — We lodged at his house during our stay at Cesarea. 10. A certain prophet came — The nearer the event was, the more express were the predictions wiiich prepared Paul for it. 11. Binding his own feet and hands — In the manner that maleflictors were wont to be bound when apprehended. So shall the Jews bind the man whose girdle this is — St. Paul's bonds were first particularly foretold at Cesarea, to which he afterward came in bonds, chap, xxiii, 33. 12. Both we, (his fellow travellers,) and they of the place, besought him not to go up to Jerusalem — St. Paul knew that this prediction had the force of a conmiand. riiey di 1 not know this. 13. Breaking my heart — For the apostles themselves were not void of human affections. I am ready not only to be bound, but to die — And to him that is ready For il, the burden is light. 14. And when he would not be persuaded — This was not obstinacy, but tiue Christian resolution. We should never be persuaded, either to do evil, or to omil doing any good which is in our power ; saying, the will of the Lord be done— Which they were satisfied Paul knew. 15. We took up our carriages — Our baggage ; which probably went by sea beiort CHAPTER XXi. 337 \6 Jerusalem, and some of the disciples also ("roni Cesaroa went with us, and brought us to one Mnason, a Cyprian, an old disciple, with whom we should lodge. 17 And when we were come up to Jerusalem, the breth.ren received 18 us gladly. And the next day Paul went in with us to James, and 19 all the elders were present. And having saluted them, he gave them a particular account oi" those things which God had lone 10 among the Gentiles by his ministry. And having heard it, hey glorified God, and said to him, Thou seest, brother, how many thousands of believing Jews there are, and they are all zealous 21 for the law. But they have been informed concerning thee, that thou teachest the Jews who are among the Gentiles, to apostatize from Moses, telling them not to circumcise their children, nor to 22 walk after the customs. What is it therefore? The multitude must needs come together ; for they will hear that thou art come. 23 Therefore do this that we say to thee : there are with us four men, 24 who have a vow on them : Take them and purify thyself with them, and be at charges with them, that they may shave their heads : and all will know, that there is nothing of those things which they have heard of thee ; but that thou thyself walkest orderly, keeping the 25 law. As touching the Gentiles that believe, we have written and determined, that they should observe no such thing ; save only that they keep themselves from what is offered to idols, and from 26 blood, and from what is strangled, and from fornication. Then What they took with thera now in particular was the ahns they were carrying to Jerusalem, chap, xxiv, 17. 16. The disciples brought us to one Mnason, a Cyprian, an old disciple — He ,vas a native of Cyprus, but an inhabitant of Jerusalem, and probably one of the first converts there, 18. Paul went in with us — That it might appear we are all of one mind, to James — Commonly called the Lord's brother; the only apostle then presiding over the Churches in Judea. 20. They are all zealous for the law — For the whole Mosaic dispensation. How astonishing is this ! Did none of the apostles, beside St. Paul, know that this dispensation was now abolished ? And if they did both know and testify this, how came their hearers not to believe them ? 21. They have been informed concerning thee, that thou teachest the Jews — not to circumcise their children, nor to walk after the customs — Of tlie Mosaic law And so undoubtedly he did. And so he wrote to all the Churches in Galatia, among whom were many Jews. Yea, and James himself had long before assented to Peter, affirming before all the apostles and all the brethren, chap, xv, 10, That this very law was a yoke which (said he) neither our fathers nor we were able to hear — Amazing! that they did not know this I Or, that if they did, they did not openly testify it at all hazards, t*"; every Jewish convert in Jerusalem ! 22. What is it therefore — What is to be done ? The multitude must needs come together — They will certainly gather together in a tumultuous manner, unli ps they be some way pacified. 2S. Therefore — To obviate their prejudice against thee : do this that we say t'. the^ — Doubtless they meant this advice well: but could Paul follow it in godly sinci'rity ? Was not the yielding so far to the judgment of others too great a deference to be paid to any mere men ? 24. And all will know — that thou thyself walkest orderly, keeping the law — Ought he not, without any reverence to man, where the truth of God was so deeply concerned, to have answered plainly, I do not keep the Mosaic law ; neither need any of you. Yea, Peter doth not keep the law. And God himself expressly commanded him not to keep it ; ordering him to go in to men uneir- cumcised, and to eat with them, chap. xi. 3. which the law utterly forbids. 338 THE ACTS. Paul took the men, and the next day parifying himself with them, entered into the temple, declaring the accomplishment of the days of purification, till the offering should be offered for every one of 27 them. And when the seven days were about to be accomplished, the Jews that were from Asia seeing him in the temple, stirred up 28 all the multitude ; and laid hands on him. Crying out. Men of Israel, help! This is the man that teacheth all men every wherf against the people, and the law, and this place : yea, and hath even i9 brought Greeks into the temple, and polluted this holy place. Foi they had before seen Trophimus the Ephesian with him in the city, 30 whom they supposed Paul had brought into the temple. And the whole city was moved, and the people ran together : and laying hold on Paul, they dragged him out of the temple : and immediately the gates were shut. 31 And as they went about to kill him, word came to the tribune of 32 the cohort, that all Jerusalem was in an uproar. Who immediately took soldiers and centurions, and ran down to him ; and when they saw the tribune and soldiers, they ceased from beating Paul. 33 Then the tribune came near, and took him, and commanded hi?n to be bound with two chains, and mquired who he was, and what 34 he had done ? But some among the multitude cried out one 26. Then Paul took the men — Yielding his own judgment to their advice, which seemed to flow not out of spiritual but carnal wisdom ; seeming to be what he really was not : making as if he believed the law still in force. Declaring — Giving notice to the priests in waiting, that he designed to accomplish the days of purification, till all the sacrifice should be offered, as the Mosaic law required, Num. vi, 13. 27. And when the seven days were about to be accomplished — When after giving notice to the priests, they were entering upon the accomplishment of those days. It was toward the beginning of them that Paul was seized. The Jews that were from Asia — Some of those Jews who came from Asia to the feast. 28. Against the people — The Jewish nation ; and the law — Of Moses ; and this place — The temple. Yea, and hath even brought Greeks into the temple — They might come into the outer court. But they imagined Paul had brought them into the inner temple, and had thereby polluted it. 30. And immediately the gates were shut — Both to prevent any farther viola, tion of the temple ; and to prevent Paul's taking sanctuary at the horns of the altar. 31. And as they went about to kill him — It was a rule among the Jews, that any uncircumcised person who came into the inner temple, might be stoned without farther process. And they seemed to think Paul, who brought such in tiiither, deserved no better treatment. Word came to the tribune — A cohort or detachment of soldiers, belonging to the Roman legion, which lodged in the ad. jacent castle of Antonia, were stationed on feast days near the temple, to pre- vent disorders. It is evident, Lysias himself was not present, when the tumult began. Probably he was the oldest Roman tribune (or colonel) then at Jerusa lem. And ai such he was the commanding officer of the legion quartered at the castle. 33. Then the tribune — Having made his way through the multitude, came neat and took him — And how many great ends of providence were answered by this imprisonment ? This was not only a means of preserving his life, (after he had suffered severely for worldly prudence,) but gave him an opportunity of preach, mg the Gospel safely, in spite of all tumult, chap, xxii, 22, yea, and that in those places to which otherwise he could have had no access, ver. 40. And com. manded him to be bound with two chains — Taking it for granted he was some notorious offender. And thus the prophecy of Agabus was fulfilled, though bv the hands ol' a Roman. CHAPTER XXll. 339 thmg, sorao another ; and wlien he could not know the certainty for the tumult, he commanded him to be carried into the castle 35 But when he came upon the stairs, he was borne of the soldiers, 36 through the violence of the multitude. For the throng of people 37 followed after, crying. Away with him. And as Paul was about lo be brought into the castle, he said to the tribune, May I speak 38 to thee ? Who said, Canst thou speak Greek ? Art not thou thai Egyptian, who before these days madest an uproar, and leddest out 39 four thousand murderers into the wilderness? But Paul said, I am a man who am a Jew of Tarsus in Cilicia, a citizen of no mean city : and I beseech thee give me leave to speak to the people. 40 And when he had given him leave, Paul standing on the stairs waved his hand to the people : and a great silence being made, he spake to them in the Hebrew tongue, saying, XXII. Brethren, and fathers, hear ye now my defence unto you. 2 (And when they heard that he addressed them in the Hebrew tongue, 3 they kept the more silence : and he saith) I am verily a Jew, born at Tdrsus in Cilicia, but brought up in this city at the feet of Gamaliel, accurately instructed in the law of our fathers, and was 4 zealous toward God, as ye are all this day. And I persecuted this way to the death, binding and delivering into prisons both men and 5 women : As likewise the high priest is my witness, and all the estate of the elders : from whom also I received letters to the bre 35. When he came upon the stairs — The castle of Antonia was situate on a rock fifty cubits high, at that corner of the outward temple, where the western and northern porticos joined, to each of which there were stairs descending from it. 37. As Paul was about to be brought into the castle — The wisdom of God taught him to make use of that very time and place. 38. Art not thou that Egyptian — Who came into Judea when Felix had been some years governor there ! Calling himself a prophet, he drew much people after him ; and having brought them through the wilderness, led them to Mount Olivet, promising that the walls of the city should fall down before them. But Felix marching out of Jerusalem against him, his followers quickly dispersed, many of whom were taken or slain; but he himself made his escape. 40. In the Hebrew tongue — That dialect of it, which was then commonly spoken at Jerusalem. XXII. 1. Hear ye now my defence — Which they could not hear before for the tumult. 3. / am verily — This defence answers all that is objected, chap, xxi, 28. As there, so here also mention is made of the person of Paul, ver. 3, of the people ind the law, ver. 3, 5, 12 ; of the temple, ver. 17 , of teaching all men, ver. 15-17, •21 ; and of the truth of his doctrine, ver. 6. But he speaks closely and nervously, in few words, because the time was short. But brought up at the feet of Gama- liel— The scholars usually sat on low seats, or upon mats on the floor, at the feet of their masters, whose seats were raised to a considerable height. Accurately instructed — The learned education which Paul had received was once no doubt tae matter of his boasting and confidence. Unsanctified learning made his bonds tlrong, and furnished him with ntMnerous arguments against the Gospel. Yet when the grace of God had changed his lieart, and turned his accomplishments into another channel, he was the fitter instrument to serve God's wise and mer- ciful purposes, in the defence and propagation of Christianity. 4. And persecuted this way — With the same zeal that you do now. Binding both men and women — Hjw much better was his condition, now he was bounc himself. 5. The high priest is my witness — Is able to testify. The brethren — lews : bc ihis title was not neculiar to the Christians. 340 THE ACTS. thron, and went to Damascus ; to bring them who were there 3 bound to Jerusalem to be punished But as I journeyed and drew near to Damascus, about noon suddenly there shone from heaven 7 a great light round about me. And I fell to the ground, and heard 8 a voice saying to me, Saul, Saul, why persecutest thou me ? And I answered. Who art thou, Lord ? And he said to me, I am Jesus 9 of Nazareth, whom thou persecutest. And they thai were with nc saw the light, and were terrified ; but they did not hear the voice lO of him that spake to me. And I said. What shall I do, Lord ? Ace the Lord said to me. Rise and go into Damascus, and there if shall be told thee of all things which are appointed thee to do. J 1 And as I could not see for the glory of that light, being led by the r2 hand by them that were with me, I came into Damascus. And one Ananias, a devout man according to the law, well reported of 13 by all the Jews that dwelt there, Coming to me, stood and said to me. Brother Saul, receive thy sight. And the same hour I looked 14 up upon him : And he said. The God of our fathers hath chosen thee, to know his will, and see that Just One, and hear the voice of his 15 mouth. For thou shalt be his witness lo all men, of what thou hast 16 seen and heard. And now why tarriest then? Arise and be bap- tized, and wash away thy sins, calling on the name of the Lord. 17 And when I was returned to Jerusalem, and was praying in the 18 temple, I was in a trance ; And saw him saying to me, Make haste, and depart quickly out of Jerusalem ; for they will not receive thy 19 testimony concerning me. And I said. Lord, they know that i imprisoned, and beat in every synagogue them that believed or 20 thee. And when the blood of thy martyr Stephen was shed, I alsii was standing by, and consenting, and kept the garments of them 21 that slew him. But he said to me, Depart: for I will send thee far off to the Gentiles. 6. About noon — All was done in the face of the sun. A great light shone — By whatever method God reveals himself to us, we shall have everlasting cause to recollect it with pleasure. Especially when he has gone in any remarkable manner out of his common way for this gracious purpose. If so, we should often dwell on the particular circumstances, and be ready, on every proper occa. sion, to recount those wonders of power and love, for the encouragement and instruction of others. 9. They did not hear the voice — Distinctly ; but only a confused noise. 12. A devout man according to the law — A truly religious person, and though a believer in Christ, yet a strict observer of the law of Moses. 16. Be baptized, and wash away thy sins — Baptism administered to real peni- tents is both a means and seal of pardon. Nor did (iod ordinarily in the primi. live Church bestow this on any, unless through this means. 17. When I was returned to Jerusalem — From Damascus, and was praying it the temple — Whereby he shows that he still paid the temple its due honour, as the house of prayer. / was in a trance — Perhaps he might continue standing all the while, so that any who were near him would hurdly discern it. 18. And I saw him — Jesus, saying to me, Depart quickly out of Jerusalem — Because of the snares laid for thee : and in order to preach where they will hear. 19. And I said — It is not easy for a servant of Christ, who is himself deeply impressed with Divine truths, to imagine to what a degree men are capable of hardening tlieir hearts against thee. ^ He is often ready to think with Paul, It is impossible for any to resist such evidence. But experience makes him wiser and shows that wilful unbelief is proof against nil truth and reason. 20. When the blood oj ihy martyr Stephtn wis shed, I also was standing by — A CHAPTER XXIII 341 22 And they heard him to this word, and then lifted up their voice and said, Away with such a fellow from the earth ; for it is not fit 23 that he should live. And as they cried out, and rent their gar- 24 ments, and cast dust into the air. The tribune commanded him to be brought into the castle, and ordered him to be examined by scourging, that he might know for what cause they cried so against 2i him. And as they were binding him with thongs, Paul said It the centurion that stood by, Is it lawful for you to scourge a Ro- ?6 man even uncondemned ? The centurion hearing it, went and told the tribune, saying. Consider what thou art about to do ; for this 27 man is a Roman. Then the tribune came and said to him, Tell 25 me, art thou a Roman ? He said. Yea. And the tribune ansv/ered, I purchased this freedom with a great sum of money. And Paul 29 said. But I was free born. Then they who were going to exa- mine him, immediately departed from him : and the tribune was afraid, after he knew he was a Roman, because he had bound him. 30 And on the morrow, desiring to know the certainty, what he was accused of by the Jews, he loosed him from his bonds, and com- manded the chief priests and all the council to come ; and bringing Paul down, set him before them. XXIII. And Paul earnestly beholding the council, said. Brethren, 1 2 have lived in all good conscience before God till this day. And 3 Ananias the high priest commanded them that stood by to smite him on the mouth. Then said Paul to him, God is about to smile real convert still retains the remembrance of his former sins. He confesses thera and is humbled for them, all the d lys of his life. 22. And they heard him to this word — Till he began to speak of his mission to the Gentiles, and this too in such a manner as implied that the Jews were in danger of being cast off. 23. They rent their garments — In token of indignation and horror at this pre. tended blasphemy, and cast dust into the air — Through vehemence of rage, which they knew not. how to vent. 25. And as they — The soldiers ordered by the tribune, were binding him with thongs — A freeman of Rome might be bound with a chain and beaten with a staff: but he might not be bound with thongs, neither scourged, or beaten with rods : Paul said to the centurion — The captain, who stood by to see the orders of the tribune executed. 26. Consider what thou art about to do; for this man is a Roman — Y( », there was a stronger reason to consider. For this man was a servant of God. 28. But I was free born — Not barely as being born at Tarsus ; for this was not a Roman colony. But probably either his father, or some of his ancestors, had been made free of Rome, for some military service. We learn hence, that we are under no obligation as Christians to give up our sivil privileges (which we are to receive and prize as the gift of God) to every insolent invader. In a thousand circumstances, gratitude to God, and duty to 17 sn, will oblige us to insist upon them ; and engage us to strive to transi.ilt } em improved, rather than impaired to posterity. XXIII. 1. And Paul earnestly beholding the council — Professing a clear cc.s- science by his very countenance ; and likewise waiting to see whether any of them v-'as minded to ask him any question, said, I have lived in all good con- icience before God till this day — He speaks chiefly of the time since ho became a Christian. For none questioned him concerning what he had been before. And vet even in his unconverted state, although he was in an error, yet he had acted irom conscience, before God — Whatever men may think or say of me. 3. Then said Paul — Being carried away by a sudden and prophetic imriu.se God is about to smite thee, thou whited wall — Fair without ; full of dirt ana .-ur bis-h within. And he miglit well be so termed, nrd only as he committed tni« 342 THE ACTS. ihee, thou whited wall. For sittest thou to judge me according to the law, and commandest me to be smitten contrary to the law ? 4 But they that stood by, said, Revilest thou God's high priest ? 5 Then said Paul, I was not aware, brethren, that it was the high priest , for it is written, * Thou shalt not revile the ruler of thy 6 people. But Paul perceiving that the one part were Sadducee?, and the other Pharisees, cried out in the council, Brethren, I am a Pharisee, the son of a Pharisee ; for the hope of the resurrectioa 7 of the dead am I called in question. And when he had said this, there arose a contention between the Pharisees and the Sadducees ; 8 and the multitude was divided. For the Sadducees say there is no resurrection, neither angel nor spirit ; but the Pharisees confess 9 both. And there was a great clamour : and the scribes of the Pharisees' side arising, contended, saying, We find no evil in this man : but if a spirit or an angel hath spoken to him, let us not fight JO against God. And as a great disturbance arose, the tribune fearing lest Paul should be torn in pieces by them, commanded the soldiers to go down, and pluck him from among them, and bring him into the castle. 1 1 And the night following, the Lord standing by him, said. Be of good courage, Paul : for as thou hast testified the things concern outrage, while gravely sitting on the tribunal of justice ; but also as, at the same time that he stood high in the esteem of the citizens, he cruelly defrauded the priests of their legal subsistence, so that some of them even perished for want. And God did remarkably smite him ; for about five years after this, his house being reduced to ashes, in a tumult begun by his own son, he was besieged in the royal palace ; where having hid himself in an old aqueduct, he was dragged out and miserably slain. 5. / was not aware, brethren, that it was the high priest — He seems to mean, I did not advert to it, in the prophetic transport of my mind : but he does no^ add, that his not adverting to it proceeded from the power of the Spirit coming upon him ; as knowing they were not able to bear it. This answer admiralilj shows the situation of mind he was then in, partly with regard to the bystanders, whom he thus softens, adding also the title of brethren, and justifying theii reproof by the prohibition of Moses ; partly with regard to himself, who, aftei that singular transport subsided, was again under the direction of the genera! command. ti. / am a Pharisee, the son of a Pharisee : for the hope of the resurrection of the dead am I called in question — So he was in effect ; although not formally, or explicitly. 8. The Pharisees confess both — Both the resurrection, and the existence of angels and separate spirits. 9. And the scribes of the Pharisees' side arising — Every sect contains both learned and unlearned. The former used to be the mouth of the party. If a spirit — St. Paul in his speech from the stairs had affirmed, that Jesus, whom they knew to have been dead, was alive, and that he had spoken to him from heaven, and again in a vision. So they add nothing, only they construe it in their own Way, putting an angel or spirit for Jesus. 11. And the night following, the Lord Jesus — What Paul had before purposed m spirit, chap, xix, 21, God now in due time confirms. Another declaration to the same effect is made by an angel of God, chap, xxvii, 23. And from the 23d chapter the sum of this book turns on the testimony of Paul to the Romans. How would the defenders of St. Peter's supremacy triumph, could they find out half as much ascribed to him ! Be of good courage, Paul — As he laboured under singular distresses and persecutions, so he was favoured with extraordi- najy assurances of the Divine assistance. Thou must testify — Particular promises * E.xod. xxii. 28 CHAPTER XXlll. 343 12 mg me ai Jerusalem, so thou must testify at Rome also. And when It was day, some of the Jews entering into a conspiracy bound themselves by a curse, saying, that they would neither eai .3 nor drink till they had killed Paul. And they were more than A forty who had made this confederacy. And they came to the chief priests and elders, and said, We have bound ourselves by a solemn 1 5 curse, not to taste any thing till we have killed Paul. Now there- fore ye with the council signify to the tribune, that he bring him down to you to-morrow, as though ye would more accurately kno,v the things concerning him : and we, before he come near, are 16 ready to kill him. But Paul's sister's son, hearing of their lying 17 in wait, came, and entering into the castle, told Paul. And Paul calling to him one of the centurions, said. Conduct this young man 18 to the tribune ; for he hath something to tell him. So he took and brought him to the tribune, and said, Paul the prisoner calling me to him, desired me to bring this young man to thee, who hath 19 something to tell thee. And the tribune taking him by the hand, and going aside privately, asked, What is it that thou hast to tell 20 me ? And he said, The Jews have agreed to ask thee to bring down Paul to-morrow to the council, as if they would inquire some- 21 thing concerning him more accurately. But do not yield to them ; for there are more than forty of them lie in wait, who have bound themselves with a curse, neither to eat nor drink till they have killed him : and now are they ready, expecting a promise from 22 thee. So the tribune dismissed the young man, having charged him, Tell no man that thou hast discovered these things to me. 23 And having called to him two of the centurions, he said, Prepare two hundred soldiers to go to Cesarea, and seventy horsemen, and 24 two hundred spearmen, by the third hour of the night. And pro- vide beasts, to set Paul upon, and conduct him safe to Felix the 25 governor. And he wrote a letter after this manner, Claudius Ly- 26 sias to the most excellent Governor Felix, greeting. As this man 27 was seized by the Jews, and about to be killed by them, I came with the soldiery and rescued him, having learned that he was a ire usually given when all things appear desperate. At Rome also — Danger is nothing in the eyes of God : all hinderances farther his work, A promise of what is afar off, implies all that necessarily lies between, Paul shall testify at Rome : therefore he shall come to Rome ; therefore he shall escape the Jews, the sea, the viper, 12. Some of the Jews bound themselves — Such execrable vows were not un- common among the Jews, And if they were prevented from accomplishing what the_ had vowed, it was an easy matter to obtain absolution from their r.'.bbis, 15. Nou therefore ye — Which they never scrupled at all, as not doubting but lay were doing God service. 17. And Paul — Though he had an express promise of it from Christ, was not *.'-- neglect any proper means of safety, 19. And the tribune taking him by the hand — In a mild, condescending way. Lysias seems to have conducted this whole affair with great integrity, humanity, and prudence. 24. Provide beasts—rlf a change should be necessary, to set Paul on — So we read of his riding once' but not by choice. 27. Having learned that he jo « i Roman — True ; but not before he rescued him. H)re he uses art. 344 THE ACTS. 28 Roman. And desiring to know the crime of which they accused 29 him, I brought him before their council: Whom 1 fourd to be accused concerning questions of their law, but to be charged with 30 nothing worthy of death or of bonds. And when it was shown me, that an ambush was about to be laid for the man by the Jev^s, I immediately sent him to thee, commanding his accusers also to say before thee what they have against him. Farewell. 31 The soldiers therefore taking Paul, as it was commanded th -jr. 32 brought him by night to Antipatris. On the morrow they returnetj 33 to the castle, leaving the horsemen to go with him : Who entering into Cesarea, and delivering the letter to the governor, presented 34 Paul also before him. And having read it, he asked of what pro- 35 vince he was ? And being informed that he was of Cilicia, I will give thee, said he, a thorough hearmg, when thy accusers also are come And he commanded him to be kept in Herod's palace. XXIV, And after five days, Ananias the high priest came down with the elders, and a certain orator, named Tertullus ; who appeared 2 before the governor against Paul. And he being called, Tertullus began to accuse him, saying. Seeing we enjoy great peace through thee, and that very worthy deeds are done to this nation by thy 3 prudence always, and in all places, We accept it, most excellent 4 Felix, with all thankfulness. But that I may not trouble thee far- 5 ther, I beseech thee of thy clemency to hear us a few words. For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the 6 sect of the Nazarenes : Who hath also attempted to profane the temple ; whom we seized and would have judged according to our 7 law. But Lysias the tribune coming upon us, with great violence 8 took him away out of our hands, Commanding his accusers to come to thee, whereby thou mayest thyself, on examination, take know- 9 ledge of all these things, of which we accuse him. And the Jews also assented, saying that these things were so. 10 Then Paul, after the governor had made a sign to him to speak, 31. The soldiers brought him by night to Antipatris — But not the same night they set out. For Antipatris was about thirty-eight of our miles northwest of Jerusalem. Herod the Great rebuilt it, and gave it this name in honour of his father Antipater : Cesarea was near seventy miles from Jerusalem, and about thirty from Antipatris. 35. In Herod's palace — This was a palace and a court built by Herod the Great. Probably some tower belonging to it might be used for a kind of state prison. XXIV. 1. Ananias — Who would spare no trouble on the occasion, with seve r:il of the elders, members of the sanhedrim. 2. Tertullus began — A speech how different from St. Paul's ; which is troe. modesi, solid, and without paint. Felix was a man of the most infamcius cha racter, and a plague to all the provinces over which he presided. 4. But that I may not trouble thee any farther — By trespassing either c j thj patience or modesty. The eloquence of Tertullus was as bad as his cause : a lame introduction, a lame transition, and a lame conclusion. Did not God con- fcund the orator's language? 10. Knoioing — -for several years thou hast been n judge over this nation — And so not unacquainted with our religious rites and customs, and consequently more capable of understanding and deciding a cause of this nature. There was no flattery in this. It was a plain fact. He governed Judea six or seven years [ answer for myself— As it may be observed, his answer exactly correspond* CHAPTER XXIV. 345 answered, Knowing thou hast been for several years a judge ta 1 this nation, 1 cheerfully answer for myself: As thou niayest know that it is but twelve days since I went up to worship at Jerusalem. i2 And they neither found me disputing with any man in the temple, nor making any insurrection among the multitude either in the 3 synagogues or in the city. Nor can they prove the things whereof I i 'hey now accuse me. But this I confess unto thee, that after the way which they call heresy, so worship I the God of my father.*, beliiving all things which are written in the law and in the pro- .a phels : Having hope in God that there shall be a resurrection of the dead, both of the just and of the unjust, which they themselves 16 also expect. And for this cause do I also exercise myself to have always a conscience void of offence toward God and toward men. 17 Now after several years I came to bring alms to my nation and 18 offerings. Whereupon certain Jews from Asia found me purifying 19 in the temple, neither with multitude, nor with tumult : Who ought to have been present before thee, and to accuse me, if they had 20 any thing against me. Or let these themselves say what crime 21 they found in me when I stood before the council. Unless it be concerning this one word, that I cried, standing among them, Touching the resurrection of the dead, * I am called in question by you this day. 22 And when Felix heard these things, he put them off, saying, After I have been more accurately informed concerning this way, with the three articles of Tertullus's charge: sedition, heresy, and profanation of the temple. As to the first, he suggests, that he had not been long enough ;it Jerusalem to form a party and attempt an insurrection : (for it was about twelve days since he came up thitlier; five of which he had been at Cesarea, ver. 1 ; one or two were spent in his journey thither, and most of tlie rest lie had been confined at Jerusalem.) And he challenges them, in fact, to produce any evidence of such practices, ver. 11-13. As to the second, he confesses himself to be a Christian ; but maintains this to be a religion perfectly agree, able to the law and the prophets, and therefore deserving a fair reception, ver. 14, 16. And as for profaning the temple, he observes that he behaved there in a most peaceful and regular manner, so that his innocence had been manifest even before the sanhedrim, where the authors of the tumult did not dare to appear against him 14. After the way which they call heresy — This appellation St. Paul corrects. Not that it was then an odious word ; but it was not honourable enough. A p irty or sect (so that word signifies) is formed by men. This way was pre. scribed by God. The apostle had now said what was sufficient for his defence ; but having a fair occasion, he makes an ingenuous confession '•'"his faith in tiiis verse, his hope in the next, his love in the 17th. So worship I tne God of my fathers — This was a very proper plea before a Roman magistral e; as it proved 'hat he was under the protection of the Roman laws, since the Jews were so: tvhereas had he introduced the worship of new gods he would have forfeited that Tjtictiun. Believing all things which are written — Concerning the Messiah. 15 Both of the just and of the unjust — In a public court this was peculiai/j v.roper to be observed. 16. For this cause — With a view to this, I also exercise myself — As well af9 they. 19. Who ought to have been present before thee — But the world never commit L^reater blunders, even against its own laws, than when it is persecuting the chil. ilren of God. 21. Unless they think me blamable for this one word — Which nevertheless wai the real trutk. * Chap xziii, 6. d46 THE ACTS. when Lysias the tribune cometh down, I will take full cognizance 23 of your affair. And he commanded the centurion to keep him, and let him have liberty, and to hinder none of his friends from ministering to him. 24 And after some days, Felix coming with Drusilla, his wife, who was a Jewess, sent for Paul, and heard him concerning the faith in 25 Christ. And as he reasoned concerning justice, temperance, and the judgment to come, Felix being terrified, answered. Go thy way for this '.ime : when I have a convenient season I will afterward 26 call for thee. And he hoped also that money would have been given him by Paul : therefore he sent for him the oftener, and 27 discoursed with him. And after two years Felix was succeeded by Portius Festus : and Felix desirmg to gratify the Jews, left Paul bound. XXV. Now when Festus was come mto the provmce, after three 2 days he went up from Cesarea to Jerusalem. Then the high priest 22. After I have been more accurately informed — Which he afterward was ; and he doubtless (as well as Festus and Agrippa) transmitted a full account of these things to Rome. 23. He commanded the centurion to let him have liberty — To be only a prisoner at large. Hereby the Gospel was spread more and more ; not to the satisfaction of the Jews. But they could not hinder it. 24. And after Paul had been kept so7ne days in this gentle confinement at Cesarea, Felix, who had been absent for a short time, coming thither again, with Drusilla, his wife — The daughter of Herod Agrippa, one of the finest women of that age. Felix persuaded her to forsake her husband, Azizus, king of Emessa. vnd to be married to himself, though a heathen. She was afterward, with a son jhe had by Felix, consumed in an eruption of Mount Vesuvius. Concerning the faith in Christ — That is, the doctrine of Christ. 25. And as he reasoned of justice, temperance, and judgment to come — This was the only effectual way of preaching Christ to an unjust, lewd judge. Felix being terrified — How hiippily might this conviction have ended, had he been care- ful to pursue the views which were then opening upon his mind I But, like thousands, he deferred the consideration of these things to a more convenient season. A season which, alas! never came. For though he heard again, he was terrified no more. In the meantime we do not find Drusilla, though a Jewess, was thus alarmed. She had been used to hear of a future judgment: perhaps too she trusted t > the being a daughter of Abraham, or to the expiation of the law, and so was proof against the convictions which seized on her husband, though a heatlien. Let this teach us to guard against all such false dependencies as tend to elude those convictions that might otherwise be produced in us by the faithful preaching of the word of God. Let us stop our ears against those messengers of Satan, who appear as angels of light ; who would teach us to reconcile the hope of salvation with a corrupt heart or an unholy life. Go thy way for this time — O how will every damned soul one day lament his having neglected such a time as this! 26. He hoped also — An evil hope: so when he heard his eye was not single No marvel then that he profited nothing by all St. Paul's discourses : that money would b" given — By the Christians for the liberty of so able a minister. And waiting for this, unhappy Felix fell short of the treasure of the Gospel. 27. But after two years — After St. Paul had been two years a prisoner, Felix desiring to gratify the Jews, left Paul bound — Thus men of the world, to gratify one another, stretch forth their hands to tlie things of God ! Yet the wisdom of Felix did not profit him, did not satisfy the Jews at all. Their accusations fol- lowed him to Rome, and had utterly ruined him, but for the interest which his brother Pallas had with Nero. XXV 2. Then the high priest and the chief of the Jews appeared against CHAPTER XX\'. 347 and the chief of the Jews appeared before- him a4.ainst Paul, aiid 3 besought him. Begging favour against him, that he would send for 4 liira to Jerusalem, lying in wait to kill him by the way. But Festua answered, That Paul was kept at Cesarea, and that he himself 5 would depart thither shortly. Therefore let those of you, said he, who are able, go down with me and accuse the man, if there be 6 any wickedness in him. And having tarried among them not more than eight or ten days, he went down to Cesarea ; and the next day, sitting on the judginent seat, he commanded Paul to be 7 brought. And when he was come, the Jews who had come down from Jerusalem stood round about him, bringing many and heavy 8 accusations against Paul, which they were not able to prove : While he answered for himself. Neither against the law of the Jews, nor 9 against the temple, nor against Cesar, have I offended at all. But Festus, desiring to gratify the Jews, answered Paul, and said, Art thou willing to go up to Jerusalem, and there be judged before me iO concerning these things? Then said Paul, I am standing at Ce- sar's judgment seat, where I ought to be judged : I have done no 11 wrong to the Jews, as thou also very well knowest. For if indeed I have done wrong, and have committed any thing worthy of death. I refuse not to die ; but if there is nothing of the things whereof these accuse me, no man can give me up to them. I appeal to 12 Cesar. Then Festus, having conferred with the council, answered Hast thou appealed to Cesar ? To Cesar shalt thou go. 13 Aiid after certain days. King Agrippa and Bernice came to Ce- 14 sarea, to salute Festus. And when they had been there many days, Festus declared the cause of Paul to the king, saying. There Paul — In so long a time their rage was not cooled. So much louder a call had Paul to the Gentiles. 4. But Festus answered — So Festus's care to preserve the imperial privileges vras the means of preserving Paul's life. By what invisible springs does Goc^ govern the world ! With what silence, and yet with what wisdom and energy I 5. Let those of you who are able — Who are best able to undertake the journey, and to manage the cause. If there be any wickedness in him — So he does not pass sentence before he hears the cause. 6. Not more than ten days — A short space for a new governor to stay at such a city as Jerusalem. He could not with any convenience have heard and decideo the cause of Paul within that time. 7. Bringing many accusations — When many accusations are heaped together, frequently not one of them is true. 8. While he answered — To a general charge a general answer was sufficient. 9. Art thou willing to go up to Jerusalem — Festus could have ordered this with- out asking Paul. But God secretly overruled the whole, that he might have an orcasion of appealing to Rome. 10. / am standing at Cesar''8 judgment seat — For all the courts of the Roman governors were held in the name of the emperor, and by commission from him. Vo man can give me up — He expresses it modestly: the meaning is, Thou canst iijt / appeal to Cesar — Which any Roman citizen might do before sentence was passed. 12. The council — It was customary for a considerable number of persons of distinction to attend the Roman governors. These constituted a kind of council, A^ith whom they frequently advised. 13. Agrippa — The son of Herod Agrippa, chap, xii, 1; and Bernice — His sister, with wliom he lived in a scandalous familiarity. This was the person ivnom Titus Vespasian so passionately loved, that he would have made her em- press, had not tlie clamours of the Romans prevented it. 348 THE ACTS. 15 is a certain man left prisoner by Felix : About whom when 1 was at Jerusalem, the chief priests and elders of the Jews appeared 16 bfciore me, desiring judgment against him- To whom I answered, It IS not the custom of the Romans to give up any man, till he that is accused have the accusers face to face, and liberty to make 17 his defence touching the crime laid to his charge. When theie- fore they were come hither, I without any delay sat on the judg ment seat the next day, and commanded the man to be brougF. 18 forth. Against whom when the accusers stood up, they broughS 19 no accusation of such things as I supposed ; But had certain ques- tions against him, relating to their own religious worship, and about one Jesus that was dead, whom Paul affirmed to be alive 20 And as I doubted of such manner of questions, I asked if he would go to Jerusalem, and there be judged concerning these matters. 21 But Paul appealing to be kept for the hearing of Augustus, I oom- 22 manded him to be kept till I could send him to Cesar. Then Agrippa said to Festus, I would also hear the man myself. And he said. To-morrow thou shall hear him. 23 And on the morrow, when Agrippa was come and Bemice with great pomp, and were entered into the place of audience with the tribunes and principal men of the city, at the command of Festus, 24 Paul v/as brought forth. And Festus said. King Agrippa, and all ye who are present with us, ye see this man, about whom all the multitude of the Jews have pleaded with me, both at Jerusalem and 25 here, crying out, thai he ought not to live any longer. But when I found that he had committed nothing worthy of death, and he had 26 himself appealed to the emperor, I determined to send him : Of whom I have nothing certain to write to my lord : therefore I have brought him before you, and especially before thee, O King Agrippa, 27 that after examination taken, I may have somewhat to write. For It seemeth to me unreasonable to send a prisoner, and not to signify also the crimes alleged against him. XXVI. Then Agrippa said to Paul, It is permitted thee to speak for thyself. And Paul, s'r°i.ching forth his hand, made his defence. 15. Desiring judgment against him — As upon a previous conviction, which they falsely pretended. 16. It is not the custom of the Romans — How excellent a rule, to condemn no one unheard ! A rule, which as it is common to all nations, (courts of inquisition only excepted,) so it ought to direct our proceedings in all affairs, not only in public, but private life. 18. Such things as I supposed — From their passion and vehemence. 19. But had certain questions — How coldly does he mention the things of the last, importance ! And about one Jesus — Thus does Festus speak of Him, to whom every knee shall bow ! Whoin Paul affirmed to be alive — And was this a doubtful question 7 But why, O Festus, didst tiiou doubt concerning it ? Only because thou didst not search into the evidence of it. Otherwise that evidence might have opened to thee, till it had grown up into full conviction ; and thy illustrious prisoner hove led thee into the glorious liberty of the children of God. 23. With the tribunes and principal men of the city — The chief officers, both military and civil. XXVI. And Paul stretching forth his hand — Chained as it was : a decent expression of his own earnestness, and proper to engage the attention of hi» hearers ; answered for himself — Not only refuting the accusations of the Jews, but enlarging upon the faith of the Gospel. (CHAPTER XX\I 349 Z I think myself happy, King Agrippa, that I am cLis day to make my defence before thee, concerning all those things whereof I am ac- 3 cused by the Jews, Who art accurately acquainted with all the customs and questions which are among the Jews : wherefore I beseech thee lo hear me patiently. 4 The manner of my life from my youth, which was from the be- ginning among my t)wn nation at Jerusalem, all the Jews know 5 Who know me froiu the first, (if they would testify,) that I lived a Pharisee, after the isiriestst sect of our religion. And now I stand in judgment for ihe hope of the promise made by God to our 7 fathers : To which our twelve tribes, worshipping continually night and day, hope to attain : concerning which hope. King Agrippa, I 8 am accused by the Jews. What ! Is it judged by you an incredible 9 thing, that God should raise the dead ? 1 indeed thought myself, that I ought to do many things contrary to the name of Jesus of 10 Nazareth : Which also I did in Jerusalem ; and having received authority from the chief priests, I shut up many of the saints in prisons, and when they were killed, I gave my vote against them. 1 1 And frequently punishing them in all the synagogues, I compelled them to blaspheme ; and being exceedingly mad against them, I 2. King Agrippa — There is a peculiar force in thus addressing a person by name. Agrippa felt this. 3. Who art accurately acquainted — Which Festus was not ; toith the customs — In practical matters ; and questions — In speculative. This word Festus had used in the absence of Paul, chap, xxv, 19, who, by the Divine leading, repeats and explains it. Agrippa had had peculiar advantages for an accurate knowledge of the Jewish customs and questions, from his education under his father Herod, and his long abode at Jerusalem. Nothing can be imagined more suitable or more graceful, than this whole di& course of Paul before Agrippa; in which the seriousness of the Cliristian, the boldness of the apostle, and the politeness of the gentleman and the jcholar, ap. pear in a most beautiful contrast, or rather a most happy union. 4. From my youth, which was from the beginning — That is, which was from the beginning of my youth. 5. If they would testify — But they would not, for they well knew what weight his former life must add to his present testimony. 6. And now- -This and the two following verses are m a kind of parenthesis, and show that what the Pharisees rightly taught concerning the resurrection, Paul likewise asserted at this day. The ninth verse is connected with tlie fifth. For Pharisaism impelled him to persecute. I stand in judgment for the hope of the promise — Of the resurrection. So it was in effect. For unless Christ had risen, there could have been no resurrection of the dead. And it was chiefly for testifying the resurrection of Christ, that the Jews still persecuted him. 7. Om twelve tribes^FoT a great part of the ten tribes also had at various times returned from the east to their own country, James i, 1 ; 1 Pet. i, 1. Worshipping continually night and day — That is, this is what they aim at in all their public and private worship. 8. Is it judged by you an incredible thing — It was by Festus, chap, xxv, 19, to ffhom Paul answers as if he had heard him discourse. 9. / hmght — When I was a Pharisee : that I ought to do many things — Which ae now e lumerates. 10. I shut up many of the saints — Men not only innocent, but good, just holy. I gave my vote against them — That is, I joined with those who condemned them. Perhaps the chief priests did also give him power to vote on these occasions. 11. I compelled them — That is, some of them; to blaspheme — This is the most dreadful of all! Repent, ye enemies of the Gospel. If Spira, who was compel, led, suffered so terribly, what will become of those who compel, like Saul, but do aot repent like hirn. 23 350 THE ACTS -2 persecuted them even to foreign cities. * Whereupon as i waa going to Damascus, with authority and commission from the chief 13 priests, At mid day, O king, I saw in the way a light from hea ven, above the brightness of the sun shming round me and them 14 that journeyed with me. And when we were all fallen down to the earth, 1 heard a voice saying to me in the Hebrew tongue Saul, Saul, why persecutest thou me ? It is hard for thee to kick 13 against the goads. And I said. Who art thou. Lord? And he slid 1 6 I am Jesus whom thou persecutest. But rise and stand upon thy feet ; for I have appeared to thee for this purpose, to ordain thee a minister and a witness, both of the things which thou hast seen, 17 and of those in which I will appear to thee. Delivering thee from 18 the people, and the Gentiles, to whom I now send thee. To open their eyes, that they may turn from darkness to light, and from the power of Satan to God ; that they may receive through faith which is in me, forgiveness of sins, and an inheritance among them that 19 are sanctified. From that time, 0 King Agrippa, I was not disobe- 20 dient to the heavenly vision. But first to them at Damascus and a Jerusalem, and through all the country of Judea, and then to the Gentiles, I declared, that they should repent and turn to God, 21 doing works worthy of repentance. For these things the Jews seizing me in the temple, attempted to kill me with their own hands. 22 But having obtained help from God, I continue till this day, testify- ing both to small and great, saying nothing but what both the pro- 23 phets and Moses have declared should be, That Christ having suffered, and being the first who rose from the dead, should show 13. O King — Most seasonably, in the height of the narration, does he thus fix the king's attention. Above the brightness of the sun — And no marvel. For what 15 the brightness of this created sun, to the Sun of righteousness, the brightness of the Father's glory? 14. In the Hebrew tongue — St. Paul was not now speaking in Hebrew : when he was, chap, xxiii, 7, he did not add, In the Hebrew tongue. Christ used this tongue both on earth and from heaven. 17. Delivering thee from the people — The Jews and the Gentiles, to whom, both Jews and Gentiles, / now send thee — Paul gives them to know, that the liberiy he enjoys even in bonds, was promised to him, as well as his preaching to the Gentiles. /, denotes the authority of the sender. Now, the time whence his mission was dated. For his apostleship, as well as his conversion, commenced at this moment. 18. To open — He opens them, who sends Paul ; and he does it by Paul who is sent ; their eyes — Both of the Jews and Gentiles : that they may turn — Thro'igb the power of tlie Almighty, from the spiritual darkness wherein they were in- volved, to the light of Divine knowledge and holiness, and from the powei of Satan, who now holds them in sin, guilt, and misery, to the lovfi and happy ser. vice of God : that they may receive through faith — (He seems to place the same blessings in a fuller light,) pardon, holiness, and glory. 19. From that time — Having received power to obey, / was not disobedient — I did obey, I used that power, Gal. i, 16. So that even this grace whereby St Paul was influenced, was not irresistible. 20. / declared — From that hour to this, both to Jew and Gentile, that they should repent — This repentance, we may observe, is previous both to inward and outward holiness. 21. For these things — The apostle now applies all that he had said. 22. Having obtained help from God — When all other help failed, God sent the Romans from the castle, and so fulfilled the promise he had made, ver. 17. * Acts IX. 2 CHAPTER XXVII. 351 24 light to the people and to the Gentiles. And as ne was tl us tnaking his defence, Festus said with a loud voice, Paul, thou art beside 25 thyself, much learning doth make thee mad. But he said, I am not mad, most excellent Festus, but utter the words of truth and sobrie- 25 ty. For the king knoweth of these things ; to whom also I speak with freedom ; for I am persuaded none of these things are hidden 27 from him, for this was not done in a corner. King Agrippa, b'^ 26 lievest thou the prophets ? I know that thou believest. Th( a Agrippa said unto Paul, Almost thou persuadest me to be a Chris- 2 J tian. And Paul said, I would to God, that not only thou, but like- wise all that hear me, were this day both almost and altogether such as I am, except these bonds. 30 And as he said this, the king rose up, and the governor, and Ber- 31 nice, and they that sat with them. And as they were going away, they spake one to another, saying. This man doth nothing worthy 32 of death, or of bonds. And Agrippa said unto Festus, This man might have been set at liberty if he had not appealed unto Cesar. XXVII. And when it was determined to sail into Italy, they deliver- 24. Festus said, Paul, thou art beside thyself — To talk of men's rising from the dead ! And of a Jew's enlightening not only his own nation, but the polite and learned Greeks and Romans ! Nay, Festus, it is thou that art beside thyself. That strikest quite wide of the mark. And no wonder: he saw that nature did not act in Paul ; but the grace that acted in him he did not see. And therefore he took all this ardour which animated the apostle for a mere start of learned phrensy. 25. I am not mad, most excelh'nt Festus — The style properly belonging to a Ro- man propretor. How inexpressibly beautiful is this reply ! How strong! yet how decent and respectful ! Madmen seldom call men by their names, and titles of honour. Thus also St. Paul refutes the charge. But utter the words of truth (confirmed in the next verse) and sobriety — The very reverse of madness. And both these remain, even when the men of God act with the utmost vehemence. 26. For the king knoweth of these things — St. Paul having refuted Festus, pur- sues his purpose, returning naturally, and as it were, step by step, from Festus to Agrippa. To whom I speak with freedom — This freedom was probably one circumstance which Festus accounted madness. 27. King Agrippa, believest thou the prophets ? — He that believes these, believes Paul, yea, and Christ. The apostle now comes close to his heart. What did Agrippa feel when he heard this ? / know that thou believest .' — Here Paul lays so fast hold on the king that he can scarce make any resistance. 28. Then Agrippa said unto Paul, Almost thou persuadest me to be a Chris- tian!— See here, Festus altogether a heathen, Paul alogether a Christian, Agrippa halting between both. Poor Agrippa! But almost persuaded ! So near the mark, and yet fall short I Another step, and thou art within the vail. Reader, stc: not with Agrippa ; but go on with Paul. 29. / would to God — Agrippa had spoke of being a Christian, as a thing wholij ill his own power. Paul gently corrects this mistake; intimating, it is the gift and the work of God ; that all that hear me — It was modesty in St. Paul, not to apply directly to them all ; yet he looks upon them and observes them ; weri: tuch as I am — Christians indeed ; full of righteousness, peace, and joy in the Holy Gldst. He speaks from a full sense of his own happiness, and an over- flcwicg iove to all. 30. And as he said this, the king rose up — An unspeakably precious moment to Agrippa. Whether he duly improved it or no, we shall see in that day. 31. This man doth nothing worthy of death or oj bonds — They speak of his whole life, not of one action only. And could ye learn nothing more than this from that discourse ? A favourable judgment of such a preacher, is not all that God requires. XXVII. 1. As soon as it was determined to sail — As being a shorter and lest =!xpensive passage to Rome. 352 THE ACTS ed Paul, and curtain other prisoners, to a centurion named Julius 2 of the Augustan cohort. And going aboard a ship of Adramyt- tium, that was to sail by the coasts of Asia, we set sail, Aristarchus, a Macedonian of Thessalonica, being with us. And the next day 3 we reached Sidon. And Julius treating Paul courteously, pe?- 4 mitted him to go to his friends to take refreshment. And ?ettii g sail from thence, we sailed under Cyprus, because the winds wei»» 5 contrary. And having sailed through the sea of Cilicia, and Pam 6 phylia, we came to Myra, a city of Lycia. And the centurion find- ing a ship of Alexandria there, bound for Italy, put us on board of it 7 And when we had sailed slowly many days, and were scarce come over against Cnidus, the wind not suffering us, we sailed under 8 Crete, over against Salmone. And passing it with difficulty, we came to a certain place called the Fair Havens, near which was 9 the city Lasea. And as much time was spent, and sailing was now dangerops, because the fast was already past, Paul exhorted them, 10 Saying to them. Sirs, I perceive that this voyage will be with in- jury and much damage, not only to the lading and the ship, but also i 1 to our lives. But the centurion regarded the master and the owner of the vessel more than the things which were spoken by Paul 12 And as the haven was not convenient to winter in, the greater part advised to set sail from thence also, if by any means they might reach Phenice, to winter there, which is a haven of Crete looking to the southwest and northwest. 1 3 And as the south wind blew gently, supposing they had obtained their purpose, they weighed anchor, and sailed on close by Crete. 14 But not long after there arose against it a tempestuous wind named 15 Euroclydon. And the ship being caught, and not able to bear up 16 against the wind, we let her drive. And running under a certain 2. Adramyttium — was a sea port of Mysia. Aristarclius and Luke went with Paul by choice, not being ashamed of his bonds. 3. Julius treating Paul courteously — Perhaps he had heard him make his defence. 4. We sailed under Cyprus — Leaving it on the left hand. 7. Cnidus — was a cape and city of Caria. 8. The Fair Havens still retain the name. But the city of Lasea is now ut- terly lost, togetlier with many more of the hundred cities for which Creiw was once so renowned. 9. The fast, or day of atonement, was kept on the tenth of Tisri, that is, the 35th of September. This was to them an ill time of sailing; not only because winter wag approaching, but also because of the sudden storms, which are still common in the Mediterranean at that time of the year. Paul exhorted them — Not to leave Crete. Even in external things, faith exerts itself with the greatest I)rese 'ce of mind, and readiness of advice. 10. Sayi.7ig to them — To the centurion and other officers. 11. The centurion regarded the master — And indeed it is a general rule, believe in artificer in his own art. Yet when there is the greatest need, a real Christiao will oflen advise even better than him. 12. Which is a haven — Having a double opening, one to the southwest, the other to the northwest. 14. Thre arose against it — The south wind ; a tempestuous wind, called in those parts Euroclydon. This was a kind of hurricane, not carrying them any one way, but tossing them backward and forward. These furious winds are now called levanters, and blow in ail directions from the northeast to tlie southeast. 16. We were hardly abie to get masters of the boat — To prevent its being staved CHAPTER XX VU. 353 island called Clauda, we were hardly 3ble to get master of the 7 boat : Which having taken up, they used helps, undergirding the ship, and fearing lest they should fall into the quicksands, they 18 struck sail, and so were driven. And as we were in an exceeding great storm, the next day they lightened the ship. And the third 19 day we cast out with our own hands tiie tackling of the ship. And 10 as neither sun nor stars appeared for many days, and no small tempest lay on us, all hope of our being saved was now taken away. i] But after long abstinence, Paul standing in the midst of them, said. Sirs, ye should have hearkened to me, and not have loosed 22 from Crete, and so have avoided this injury and loss. Yet now I exhort you to be of good courage ; for there shall be no loss of 23 any life among you, but of the ship only. For there stood by me this night an angel of the God whose I am, and whom I serve, 24 Saying, Fear not, Paul ; thou must be presented before Cesar : and 25 lo, God hath given thee all them that sail with thee. Wherefore, sirs, take courage : for I trust in God, that it shall be even as it 26 hath been spoken to me. But we must be cast on a certain island 27 And when the fourteenth night was come, as we were driven up and down in the Adriatic sea, about midnight the sailors suspected 28 that they drew nigh some land. And sounding, they found twenty fathoms ; and having gone a little farther, sounding again, they 29 found fifteen fathoms. And fearing lest we should fall upon rough places, they cast four anchors out of the stern, and wished for the 30 day. But when the sailors were attempting to flee out of the ship, and had let down the boat into the sea, under pretence that they 31 were going to carry out anchors out of the foreship, Paul said to 18. They lightened the ship — Casting the heavy goods into the sea. 19. We cast out the tackling of the ship — Cutting away even those masts that were not absolutely necessary. 90. Neither sun nor stars appeared for mouy days — Which they could the less s]/are, before the compass was found oui. 21. This loss — Which is before your eyes. 23. The God ivhose I am, and whom I serve — How short a compendium ol religion ! Yet how full ! Comprehending both faith, hope, and love. 24. God hath given — Paul had prayed for them. And God gave him their lives; perhaps their souls also. And the centurion, subserving the providence of God, gave to Paul the lives of the prisoners. How wonderfully does his pro- vidence reign in the most contingent things 1 And rather will many bad men be preserved with a few good, (so it frequently happens,) than one good man perish with many bad. So it was in this ship : so it is in the world. Thee — Al such a time as this, there was not the same clanger, which might otherwise have bpen, of St. Paul's seeming to speak out of vanity, what he really spoke out of necessity. All the souls — Not only all the prisoners, as Julius afterward did, rar 43; ask for souls, they shall be given thee: yea, more than thou hopest for, that sail with thee — So that Paul, in the sight of God, was the matter and pilot of the ship. 27. The fourteenth night — Since they left Crete, ver. 18, 19. In the Adriatic sea — So the ancients called all that part of the Mediterranean, which lay south of Italy. 30. The sailors were attempting to flee out of the ship — Supposing the boat would go more safely over the shallows. 3 . Vnless these mariners abide in the ship — Without them ye know not how to manage her, ye cannot be saved — H« does not say we. That they -vould not 354 THE ACTS. the centurion and the soldiers, Unless these abide in the ship, ye 32 cannot be saved. Then the soldiers cut off the ropes of the boat, 33 and let it fall off. And while the day was coming on, Paul exhorted them all to take food, saying. This day is the fourteenth that ye 34 have tarried and continued fasting, having taken nothing. There- fore I exnort you to take food : for this is for your preservatior ; 35 for there shall not a hair fall from the head of any of yoa Anc having spoken thus, he took bread, and gave thanks to God before 36 them all • and having broken it, he began to eat. Then were they 37 all encouraged, and they also took meat And we were in the ship, 38 in all two hundred and seventy-six souls. And when they were satisfied with food, they lightened the ship, casting out the wheat 39 into the sea. And when it was day, they did not know the land : but they observed a certain creek having a shore, into which they 40 were minded if possible to thrust the ship : And having taken up the anchors, they committed it to the sea, at the same time loosing the rudder bands, and hoisting up the stay sail to the wind, they 41 made for the shore. But falling into a place where two seas met, they ran the ship aground ; and the fore part sticking fast, remained immovable, but the hinder part was broken by the force of the 42 waves. And the counsel of the soldiers was to kill the prisoners, 43 lest any one should swim away and escape. But the centurion, being desirous to save Paul, hindered them from their purpose, and commanded those that could swim, throwing themselves into the 44 sea, first to get away to land. And the rest, some on boards, and have regarded. The soldiers were not careful for the lives of the prisoners : nor was Paul careful for his own. We may learn hence, to use the most proper means for security and success, even while we depend on Divine Providence, and wait for the accomplishment of God's own promise. He never designed any promise should encourage ra- tional creatures to act in an irrational manner ; or to remain inactive, when he has given them natural capacities of doing something, at least, for their own henefit. To expect the accomplishment of any promise, without exerting these, 18 at best vain and dangerous presumption, if all pretence of relying upon it be ncit profane hypocrisy. 33. Ye continue fasting, having taken nothing — No regular meal , through a deep sense of their extreme danger. Let us not wonder then, if men who have a deep sense of tlieir extreme danger of everlasting death, for a time forget even to eat their bread, or to attend to their worldly affairs. Much less let us censure tliat as madness, which may be the beginning of true wisdom. 34. This is for your preservation — That ye may be the better- able to swim to shore. 36. Then they were all encouraged — By his example, as well as words. 38. Casting out the wheat — So firmly did they now depend on what St, Paul had said. 39. They did not know the land — Which they saw near them : having a level thore. 40. Loosing the rudder bands — Their ships had frequently two rudders, one on ea^h side. These were fastened while they let the ship drive ; but were now loosened, waen they had need of them to steer her into the creek. 41. A place where two seas met — Probably by reason of a sand bank running parallel with the shore. 42. The counsel— Cruel, unjust, ungrateful. 44. They all escaped safe to land — And some of them doubtless received tha apostle as a teacher sent from God. These would find their deliverance fiom 'he fiiry of the sea, but an earnest of an infinitely greater deliverance, and ar« CHAPTER XXVIII. 355 some on broken pieces of the ship ; and so it came to pasR, that they all escaped safe to land. CXVIII. And being escaped, we then knew, that the island was 2 called Melita. And the barbarians showed us uncommon kind- ness ; for having kindled a fire, they brought us all to it, because 3 of the present rain, and because of the cold. Now as Paul was gathering a bundle of sticks, and laying them on the fire, a viper 4 coming from the heat fastened upon his hand. And when the bar- barians saw the venomous animal hanging on his hand, they said one to another, Doubtless this man is a murderer, whom, though 5 he hath escaped the sea, vengeance hath not suffered to live. But having shaken off the venomous animal into the fire, he suffered no 6 harm. However, they expected that he would have swollen, or suddenly fallen down dead : but after having waited a considerable time, seeing no mischief befall him, they changed their minds, and said he was a god. 7 And near that place was the estate of a chief man of the island, named Publius, who receiving us into his house, entertained us 8 courteously three days. Now the father of Publius lay sick of a fever and bloody flux ; to whom Paul went in, and having prayed 9 laid his hands on him and healed him. And when this was done, the rest also in the island, who had disorders, came and were healed, long ere this lodged with him in a more peaceful harbour than Malta, or than the earth could afford. XXVIII. 1. Melita or Malta, is about twelve miles broad, twenty long, and (ixty distant from Sicily to the south. It yields abundance of honey, (whence its name was taken,) with much cotton, and is very fruitful, though it has only three feet depth of earth above the solid rock. The Emperor Charles the Fifth gave it, in 1530, to the knights of Rhodes, driven out of Rhodes by the Turks. They are a thousand in number, of whom five hundred always reside on the island. 2. And the barbarians — So the Romans and Greeks termed all nations but their own. But surely the generosity shown by these uncultivated inhabitants of Malta, was far more valuable than all the varnish which the politest education could give, where it taught not humanity and compassion. 4. And when the barbarians saw — they said — Seeing also his chains, Doubtless this man is a murderer — Such rarely go unpunished even in this life ; whom ven. geance hath not suffered to live — They look upon him as a dead man already. It is with pleasure that we trace among these barbarians the force of conscience, and the belief of a particular providence : which some people of more learning have stupidly thought it philosophy to despise. But they erred in imagining, that calamities must always be interpreted as judgments. Let us guard against this, lest, like them, we condemn not only the innocent, but the excellent of the earth. 5. Having shaken off the venomous animal, he suffered no harm — The words of an eminent modern historian are, " No venomous kind of serpent now breeds in Malta, neither hurts if it be brought thither from another place. Children are (een there handling and playing even with scorpions ; I have seen one eating 'Jijm." If this be so, it seems to be fixed by the wisdom of God, as an eternal memorial of what he once wrought there. 6. They changed their minds, and said he was a god — Such is the stability of human reason ! A little before he was a murderer ; and presently he is a god : (just as the people of Lystra; one hour sacrificing, and the next stoning:) nay. but thire is a medium He is neither a murderer nor a god, but a man of God. But natural men never run into greater mistakes, than in judging of the childron of God: 7. The chief man of the island — In wealth if not in power also. Three days — The first three days of our stay on the island. 356 THE A.CTS. 10 Who likewise honoured us with n.any honours, and when we de parted, put on board such things as were necessary. 1 1 And after three months we sailed in a ship of Alexandria, which had wintered in the island, whose sign was Castor and Pollux. 12 And arriving at Syracuse, we tarried there three days, Whence 13 coasting round, we came to Rhegium, and the south wind rismf 14 after one day, we came the next to Puteoli • Where finding bre thren, we were entreated to tarry with them seven days, and so vc? 15 went toward Rome. And the brethren having heard of us, can.e out thence to meet us, some as far as Appii-Forum, and others to the Three Taverns, whom, when Paul saw, he thanked God and took courage. 16 And when we were come to Rome, the centurion delivered the prisoners to the captain of the guard : but Paul was suffered to 17 dwell by himself, with the soldier that kept him. And after three days he called the chief of the Jews together. And when they were come together, he said to them. Brethren, though I have done nothing against the people, or the customs of our fathers, yet have I been delivered a prisoner from Jerusalem into the hands of the 18 Romans : Who having examined me, were willing to have released 19 me, because there was no cause of death in me. But when the Jews opposed It, I was constrained to appeal to Cesar ; not that I had any 20 thing to accuse my nation of. For this cause therefore have I entreated to see and speak with you : for it is on account of the 21 hope of Israel, that I am bound with this chain. And they said to him. We have neither received letters from Judea concerning thee, nor hath any of the brethren coming hither, related or spoken any 22 evil of thee. But we desire to hear of thee what thou thinkest ; 11. Whose sign was — It was the custom of the ancients to have images on the head of their ships, from which they took thei" names. Castor and Pollux — Two heathen gods who were thought favourable to mariners. 15. The brethren — That is, the Christians, came out thence to meet us — It is remarkable that there is no certain account by whom Christianity was planted at Rome. Probably some inhabitants of that city were at Jerusalem on the day of pentecost. Acts ii, 10 ; and being then converted themselves, carried the Gospel thither at their return. Appii-Forum was a town fifty-one miles from Rome ; the Three Taverns about thirty. He took courage — He saw Christ was at Roma also, and now forgot all the troubles of his journey. 16. With the soldier — To whom he was chained, as the Roman custom was. 17. And after three days — Given to rest and prayer, Paul called the chief of the Jews together — He always sought the Jews first ; but being now bound, he could not so conveniently go round to them. Though I have done nothing — Seeing him chained, they might have suspected he had. Therefore he first obviates this suspicion. 19. When the Jews opposed it — Ho speaks tenderly of them, not mentioning their repeated attempts to murder him. Not that I had any thing to accuse my nation of — Not that I had any design to accuse others, but merely to defend myself. 20. The hope of Israel — What Israel hopes for, namely, the Messiah and tht resurrection. 21. We have neither received letters concerning thee — There must have been a peculiar providence in this, nor has any of the brethren — The Jews, related — Pro. fessedly, in a set discourse, or spoke — Occasionally, in conversation, any evil of thee — How must the bridle then have been in their mouth ! 22. This sect we know is every where spoken against — This is no proof at all of a bad cause, but a very probable mark of a good one. CHAPTER XXVlll. 357 for concerning this sect, we know that it is every where spoken against. 13 And having appointed him a day, many came to him at his lodg- ing, to whom he expounded, testifying the kingdom of God, and persuading them concerning Jesus, both from the law of Moses 24 and the prophets, from morning till evening. And some believed ?r> the things that were spoken, and some believed not. And no* agreeing with each other, they brake up the assembly, after Paui had spoken one word, Weil spake the Holy Ghost by the Prophet 26 Isaiah to your fathers. Saying, * Go to this people and say. Hear- ing ye shall hear, and shall not understand, and seeing ye shall see, 27 and shall not perceive. For the heart of this people is waxed gross, and with their ears they hear heavily, and their eyes have they closed ; lest they should see with their eyes, and hear with their ears, and understand with their hearts, and should be con- 28 verted, and I should heal them. Be it known therefore unto you, that the salvation of God is sent to the Gentiles, and they will 29 hear. And when he had said these things, the Jews departed, having great debating with each other. 30 And he continued two whole years in his own hired house, and 31 received all that came to him, Preaching the kingdom of God, and teaching the things that relate to the Lord Jesus Christ, with all freedom of speech, no man forbidding him. 23. To whom he expounded, testifying the kingdom of God, and persuading them concerning Jesus — These were his two grand topics, 1. That the kingdom of the Messiah was of a spiritual, not temporal nature : 2. That Jesus of Nazareth was the very person foretold, as the Lord of that kingdom. On this head he had as much need to persuade as to convince, their will making as strong a resistance as their understanding. 24. And some believed the things that were spoken — With the heart, as well as understanding. 25. Well spake the Holy Ghost to your fathers — Which is equally applicable to you. 26. Hearing ye shall hear — That is, ye shall most surely hear, and shall not understand — The words manifestly denote a judicial blindness, consequent upon a wilful and obstinate resistance of the truth. First they would not, afterward Miey could not, believe. 28. The salvation of God is sent to the Gentiles — Namely, from this time. Be- fore this no apostle had been at Rome. St. Paul was the first. 30. And Paul continued two whole years — After which this book was written, long before St. Paul's death, and was undoubtedly published with his approbation by St. Luke, who continued with liim to the last, 2 Tim. iv, 11. And received all that came to him — Whether they were Jews or Gentiles. These tv/o years completed twenty-five years after our Saviour's passion. Such progress had the Gospel made by that time, in the parts of the world which lay west of Jerusalem, ij Ihe ministry of St. Paul among the Gentiles, How far eastward the other •:pc sties had carried it in the same time, history rtoes not inform us. 31. No man forbidding him — Such was the victory of the word of God. While Paul war preaching at Rome, the Gospel shone with its highest lustre. Here therefoie the Acts of the Apostles end; and end with great advantage. Other- wise St Luke could easily have continued his narrative to the apostle's death. * Isaiah vi. 9, &c ; Ms t. ziii, 14 ; John zii, 40. NOTES on ST. PAUL'S EPISTLE TO THE ROMANS. Many of the writings of the New Testament are written in the foi .ad tijii». lies. Stch are not only those of St. Paul, James, Peter. Jude, but also both the treatises of St. Luke, and all the writings of St. John. Nay, we have seven epistles herein, which the Lord Jesus himself sent by the hand of John to the seven Churches : yea, the whole Revelation is no other than an epistle from him. Concerning the epistles of Paul, we may observe, he writes in a very different manner to those Churches which he had planted himself, and to those who had not seen liis face in the flesh. In his letters to the former, a loving or sharp familiarity appears, as their behaviour was more or less suitable to the Gospel : to the latter, he proposes his pure, unmixed Gospel, in a more general and abstract manner. As to the time wherein he wrote his epistles, it is probable he wrote about the year of Christ according to the common reckoning, 48 from Corinth the epistle to the Thessalonians ; 49 from Phrygia to the Galatians ; 52 from Ephesus the first to the Corinthians ; from Troas the first epistle to Timothy; from Macedonia the second to the Corinthians, and that to Titos; from Corinth to the Romans : 57 from Rome to the Philippians, to Philemon, to the Ephesians and Colossians ; 58 from Italy to the Hebrews ; 66 from Rome the second to Timothy. As to the general epistles, it seems St. James wrote a little before his death, which was A. D. 63. St. Peter, who was martyred in the year 67, wrote his lat. ter epistle a little before his death, and not long after his former. St. Jude wrote after him, when tiie mystery of iniquity was gaining ground swiftly. St. John is believed to have wrote all his epistles a little before his departure. The Revela. tion he wrote A. D. 96. That St. Paul wrote this epistle from Corinth, we may learn from his com. mending to the Romans Pliebe, a servant of the Church of Cenchrea, 3hap. xvi, 1, a port of Corinth, and from his mentioning the salutations of Gains and Eras, tus, chap, xvi, 23, who were both Corinthians. Those to whom he wrote seem to have been chiefly foreigners, both Jews and Gentiles, whom business drew from other provinces ; as appears, both by his writing in Greek, and by his saluta. lions of several former acquaintance. His chief design herein is to show, 1. That neither the Gentiles by the law of nature, nor the Jews by the law of Moses, could obtain justification before God mi that therefore it was necessary for both to seek it from the free mercy of C-k>d by faith. 2. That God htis an absolute right to show mercy on what terms he pleases and to withhold it from those who will not accept of it on his own terms. TmS BPISTLB CONSISTS OF FIVE PARTS. I. The introduction . . Chap, i, 1-15 II. The proposition briefly proved 1. Concerning faith and justification. 2, Concerning salvation. 3 Concemin,? the equality of believers, Jews or Gentiles . 16, 11 NOTES ON THE EPISTLE TO THE ROMANS 359 To these three parts, whereof The first is treated of . . . . . . Chap, i, 18-it The second . . . v-viii The third ix-ii Not only the treatise but also the exhortation anwers in the same order. ill The treatise, 1. Concerning justification, which ia, 1. Not by works, for . . . • i, 18 The Gentiles . . . . ii, 1-10 The Jews, and . . . . 11-29 Both together are under sin . iii, 1-20 2 But by faith . 21-31 As appears by the example of Abraham, and tho testimony of David iv, 1-25 2. Concerning salvation ........ v-viii 3. Concerning the equal privileges of Jewish and Gentile believers ix-xi IV. The exhortation .... .... xii, 1, 2 1. Concerning faith, and its fruits, love and practical holiness . 3-21 xiii, 1-10 2. Concerning salvation ........ 11-14 3. Of the conjunction of Jews and Gentiles . xiv, 1 ; xv, 13 V. The conclusion . . . 14 ; xvi, 25 To express the design and contents of this epistle a little more at large, the apostle labours throughout, to fix in those to whom he writes, a deep sense of the excellency of the Gospel, and to engage them to act suitably to it. For this purpose, after a general salutation, chap, i, 1-7, and profession of his affection for them, ver. 8—15, he declares he shall not be ashamed openly to maintain the Gospel at Rome, seeing it is the powerful instrument of salvation, both to Jewe and Gentiles, by means of faith, ver. 16, 17. And in order to demonstrate this he shows, 1. That the world greatly needed such a dispensation, the Gentiles being in a most abandoned state, ver. 18-32 ; and the Jews, though condemning others, be- ing tliemselves no better, chap, ii, 1-29. As notwithstanding some cavils, which ne obviates, chap, iii, 1-8, their own Scriptures testify, 9-19. So that all were under a necessity of seeking justification by this method, 20-31. 2. That Abraham and David themselves sought justification by faith, and not by works, chap, iv, 1-25. 3. That all who believe are brought into so happy a state, as turns the greatest afflictions into matter of joy, chap, v, 1-11. 4. That the evils brought on mankind by Adam, are abundantly recompensed to all that believe in Christ, 12-21. 5. That far from dissolving the obligations to practical holiness, the Gospel in- creases them by peculiar obligations, chap, vi, 1-23. In order to convince them of these things the more deeply, and to remove their fondness for the Mosaic law, now they were married to Christ by faith in him, chap, vii, 1—6, he shows how unable the motives of the law were to pro. di:"« that holiness which believers obtain by a Jiving faith in the Gospel, chap vii, 7—25 ; viii, 1, 2 ; and then gives a more par'.icular view of those things which rendered the Gospel effectual to this great end, -.-er. 3-39. That even the Gentiles, if they believed, should have a share in these blessings ; ind that the Jews, if they believed not, should be excluded from them ; being a point of great importance, the apostle bestows the 9th, 10th, and 11th chapters in settling it. He begins the 9th chapter by expressing his tender love and high esteem for the Jewish nation, ver. 1-5 ; and then shows, 1. That God's rejecting great part of the seed of Abraham, yea, and of Isaac too, was an undeniable fact, 6-13. 2. That God had not chosen them to such peculiar privileges for any kind of goodness either in them or their fathers, 14—24. 3. That his accepting the Gentiles, and rejecting many of the Jews, had been foretold both by Hosea and Isaiah, ver. 25-33. 360 ROMANS. 4. Thai God had offered salvation to Jews and Gentiles on the same terms, though the Jews rejected it, chap, x, 1-21. 5. That thou-gh the rejection of Israel for their obstinacy was general, yet .. was not total : there being still a remnant among them who did embrace the Gos- pel, chap, xi, 1-10. 6. That the rejection of the rest was not final, but in the end all Israel should be saved, ver. 11-31. 7. That meantime even their obstinacy and rejection served to display the unsearchable wisdom and love of God, ver. 32-36. The r;st of the epistle contains practical instructions and exhortations. He pirticulrrly urges, 1. An entire consecration of themselves to God, and a cb. a to glorify him by a faithful improvement of their several talents, chap, xii, l-I. 2. Devotion, patience, hospitality, mutual sympathy, humility, peace, and meek, ness, ver. 12-21. 3. Obedience to magistrates, justice in all its branches, love the fulfilling of the law, and universal holiness, chap, xiii, 1-14. 4. Mutual can- dour between those who differed in judgment touching the observance of the Mosaic law, chap, xiv, 1-23; xv, 1-17; in enforcing which he is led to mention the extent of his own labours, and his purpose of visiting the Romans ; in the meantime recommending himself to their prayers, ver. 18-33. And afler many salutations, chap, xvi, 1-16, and a caution against those who cause divisions, he coacludes with a suitable blessing and doxology, ver. 17-27. ROMANS 1 Pa0l, a servant of Jesus Christ, called to be an apostle, sepa- 2 rated to the Gospel of God, * Which he had promised before 3 by his prophets in the holy Scriptures ; Concerning his Son, Jesus Christ our Lord, who was of the seed of David according to the 4 flesh. But declared the Son of God with power, according to the 5 Spirit of holiness, by the resurrection from the dead ; By whom we Verse 1. Paul, a servant of Jesus Christ — To this introduction the conclusion answers, chap, xv, 15, &c. Called to be an apostle — And made an apostle by that calling. While God calls, he makes what he calls. As the Judaizing teach, ers disputed his claim to the apostolical office, it is with great propriety that hn asserts it in the very entrance of an epistle, wherein their principles are entirely overthrown. And various other proper and important thoughts are suggested in this short introduction; particularly the prophecies concerning the Gospel, tho descent of Jesus from David, the great doctrines of his Godhead and resurrection the sending the Gospel to the Gentiles, the privileges of Christians, and the obedience and holiness to which they were obliged, in virtue of their profession Separated; — By God, not only from the bulk of other men, from other Jews, from other disciples, but even from other Christian teachers, to be a peculiar instrument of God in spreading the Gospel. 2. Which he promised before — Of old time, frequently, solemnly. And the pro. mise and accomplishment confirm each other. 3. Who teas of the seed of David according to the flesh — That is, with regarti to his human nature. Botti the natures of our Saviour are here mentionod ; but the human is mentioned first, because the Divine was not manifested in its full evidence till after his resurrection. 4. But powerfiilly declared to be the Son of God, according to the Spirit of holiness — That is, according to his Divine nature. By the resurrection from the dead — For this is both the fountain and the object of our faith ; and the preaching of the apostles was the consequence of Christ's resurrection. 5. By whom we have received — I and the other apostles, grace and apostlethij * Deut xviii. 18; Isa ix, C, 7 ; Chap, liii, and Ixi ; Jer. xxii, 16. CHAPTER 1. 361 have received grace and apostleship, for obedience to the faith in 6 all nations for his name, Among whom are ye also the called of 7 Jesus Christ : To all that are in Rome, who are beloved of God called and lioly, Grace to you, and peace from G'rod our Father, and the Lord Jesus Christ. ? First, I thank my God, through Jesus Christ, for you all, that S your faith is spoken of through the whole world. For God, whom I serve with my spirit in the Gospel of his Son, is my witness, I 0 how incessantly I make mention of you. Always requesting in my prayers to come unto you, if by any means now at length I may II have a prosperous journey by the will of God. For I long to see you, that I may impart to you some spiritual gift, that ye may be — The favour to be an apostle, and the qualifications for it. For obedience to the faith in all nations — That is, that all nations may embrace the faith of Christ. For his name — For his sake, out of regard to him. 6. Among whom — The nations brought to the obedience of faith, are ye also- But St. Paul gives them no pre-eminence above others. 7. To all that are in Rome — Most of these were heathens by birth, ver. 13, though with Jews mixed among them. They were scattered up and down in that large city, and not yet reduced into the form of a Church. Only some had begun to meet in the house of Aquila and Priscilla. Beloved of God — And from Lif- free love, not from any merit of yours, called by his word and his Spirit to bfclicire in him, and now, through faith, holy, as he is holy. Grace — The pecu. liar favour of God, and peace — All manner of blessings, temporal, spiritual, and eternal. This is both a Christian salutation and an apostolic benediction ; from God our Father, and the Lord Jesus Christ — This is the usual way wherein the apostles speak, " God the Father, God our Father." Nor do they often, in speaking of him, use the word Lord, as it implies the proper name of God, Je. hovah. In the Old Testament indeed, the holy men generally said. The Lord our God. For they were then as it were servants, whereas now they are sons. And sons so well know their father, that they need not frequently mention his proper name. It is one and the same peace, and one and the same grace, which is from God and from Jesus Christ. Our trust and prayer fix on God, as he is the Father of Christ, and on Christ, as he presents us to the Father. 8. / thank — In the very entrance of this one epistle are the traces of all spi ritual affections ; but of thankfulness above all ; with the expression of which almost all St. Paul's epistles begin. He here particularly thanks God, that what otherwise himself should have done, was done at Rome already. My God — This very word expresses faith, hope, love, and consequently all true religion : throvgh Jesus Christ — The gifts of God all pass through Christ to us, and all our petl. tions and thanksgivings pass through Christ to God : that your faith is spoken of — In this kind of congratulations, St. Paul describes either the whole of Chris, lianity, as Col. i, 3, &c, or some part of it, as 1 Cor. i, 5. Accordingly here he mentions the fuith of the Romans, suitably to his design, ver. 12, 17. Through the whole world — This joyful news spreading every where, that there were Chris- tians also in the imperial city. And the goodness and wisdom of God established faith in tlie chief nilies ; in Jerusalem and Rome particularly, that from thence it might be diffused to all nations. 9. God, whom I serve — As an apostle, in my spirit — Not only with my body, hit with my inmost soul, in the Gospel — By preaching it. 10. Always — In my solemn addresses to God, if by any means now at length — This accumulation of particles declares the strength of his desire. 11. That I may impart to you — Face to face, by laying on of hands, prayer, preaching the Gospel, private conversation, some spiritual gift — With such gifts the Corinthians, who had enjoyed tlie presence of St. Paul, abounded, 1 Cor. i, 7; xii, 1; xiv, 1. So did the Galatians likewise. Gal. iii, 5. And indeed all those Churches which had hnd the presence of any of the apostles, had peculiar advan. tages in this kind, from the laying on of their hands. Acts xix, 6 ; viii, 17, &c 2 Tim. i, 6. But as yet the Romans were greatly inferior to them in this respect. 362 ROMANS. 12 established, That is, to be comforted together with you, by the 13 mutual faith both of you and me. Now I would not have you igno- rant, brethren, that I have often purposed to come to you, (though I have been hindered hitherto,) that I might have some fruit 14 among you also, even as among the other Gentiles. I am a debtor both to the Greeks and the Barbarians, both to the wise and to the 15 unwise. Therefore, as much as in me is, I am ready to preach 16 the Gospel to you also who are at Rome. For I am not ashamtd of the Gospel of Christ ; for it is the power of God unto salvation to every one that believeth, both to the Jew and to the Gentile. 17 For the righteousness of God is revealed therein from faith to faith ; as it is written, * The just shall live by faith. for which reason the apostle in the 12th chapter also says little, if any thing, of their spiritual gifts. He therefore desires to impart some, that they may be established ; for by these was the testimony of Christ confirmed among them. That iSt. Peter had no more been at Rome than St. Paul at the time when this epistle was written, appears from the general tenor thereof, and from this placu in particular. For otherwise what St. Paul wishes to impart to the Romans, would have been imparted already by St. Peter. 12. That is, I long to be comforted — by the mutual faith both of you and me — He not only associates the Romans with, but even prefers them before himself How different is this style of the apostle from that of the modern court of Rome ! 13. Brethren — A frequent, holy, simple, sweet, and yet grand appellation. The apostles but rarely address persons by their names, as, O ye Corinthians : O Ti motheus. St. Paul generally uses this appellation, brethren ; sometimes in ex- hortation. My beloved ; or, My beloved brethren : St. James, Brethren, My bre. tliren, My beloved brethren. St. Peter and Jude always, Beloved ; St. John, frequently, Beloved ; once. Brethren ; oftener than once, My little children. Though I have been hindered hitherto — Either by business, see chap, xv, 22, or persecution, 1 Thess. ii, 2, or the Spirit, Acts xvi, 7. That I might have some fruit — Of my ministerial labours ; even as I have already had from the many Churches I have planted and watered among the other Gentiles. 14. To the Greeks and the Barbarians — He includes the Romans under the Greeks ; so that this division comprises all nations. Both to the wise and the unwise — For there were unwise even among the Greeks, and wise even among the Barbarians. I am a debtor to all — I am bound by my Divine mission to preach the Gospel to them, 16. For I am not ashamed of the Gospel — To the world indeed it is folly and weakness, 1 Cor. i, 18. Therefore in the judgment of the world he ought to be ashamed of it; especially at Rome, the head and thentre of the world. But Paul is not ashamed ; knowing it is the power of God unto salvation, to every one that believeth — The great and gloriously powerful means of saving all who accent salvation in God's own way. As St. Paul comprises the sum of the Gospel in this epistle, so he does the sum of the epistle in this and the follow- ing verse. Both to the Jew and the Gentile — There is a noble frankness, as well as a comprehensive sense in these words ; by which he on the one hand showp the Jews their absolute need of the Gospel, and on the other, tells the politest and greatest nation in the world, both that their salvation depended on receiving it, and that the first offers of it were in every place always to be made to the despised Jews, 17. The righteousness of God — This expression sometimes means, God's eter. nal, essential righteousness, which includes both justice and mercy, and is eminently shown in condeiiming sin, and yet justifying tlie sinner. Sometimes it means that righteousness by which a man, through the gifl of God, is made and is righteous, and that both by receiving Christ through faith, and by a con formity to the essential rigliteousness of God. St. Paul, when treating of justifi cation, means hereby the righteousness of faith : therefore called the righteoua * Hal> ii. 4 CHAPTER I 363 18 For the wrath of God is revealed from heaven againsi all un- •fodliness and unrighteousness of men, who detain the truth in un- 19 righteousness. For what is to be known of God is manifest in them ; 20 for God hath showed it to them. For those things of hnn which are invisible, both his eternal power and Godhead, are clearly seen from the creation of the world, being understood by the things '21 which are made, so that they are without excuse : Because know- mg God, they did not glorify him as God, neither were thankful, but became vain in their reasonings, and their foolish heart was dark- £2 ened. Professing to be wise, they became fools, and changed the 23 glory of the incorruptible God into an image in the likeness of cor- ru; tible man, and of birds, and of four-footed creatures, and reptiles ness o' God, because God found out and prepared, reveals and gives, approves and crowns it. In this verse the expression means, The whole benefit of God througn Christ for the salvation of a sinner. 7s revealed — Mention is made here, and ver. 18, of a twofold revelation, of wrath and of righteousness: the formei, little known to nature, is revealed by the law: the latter, wholly un. known to nature, by the Gospel. That goes before, and prepares the way ; this follows : each, the apostle says, is revealed, at the present time, in opposition to the times of ignorance. From faith to faith — By a gradual series of still clearer and clearer promises. As it is written — St. Paul had just laid down three pro. positions: 1. Righteousness is by faith, ver. 17. 2. Salvation is by rigliteousness, ver. 16. 3. Both to the Jews and to the Gentiles, ver. IG. Now all these are confirmed by that single sentence. The just shall live by faith — Which was pri- marily spoken of those who preserved their lives when tlie Chaldeans besieged Jerusalem, by believing the declarations of God, and acting according to them. Here it means, He shall obtain the favour of God, and continue therein, by believing. 18. For — There is no other way of obtaining life and salvation. Having laid down his proposition, the apostle now enters upon the proof of it. His first argument is. The law condemns all men, as being under sin. None therefore is justified by the works of the law. This is treated of to chap, iii, 20. And hence he infers. Therefore justification is by faith. The wrath of God is re. tealed — Not only by frequent and signal interpositions of Divine Providence, but likewise in the sacred oracles, and by us, his messengers. From heaven — This speaks the majesty of Him whose wrath is revealed, his alUseeing eye, and the extent of his wrath: whatever is under heaven is under the effects of his wrath, believers in Christ excepted. Against all ungodliness and unrighteous- ness— These two are treated of in ver. 23, &c : of men — He is speaking here of the Gentiles, and chiefly the wisest of them ; who detain the truth — For it strug- gles against their wickedness, in unrighteousness — The word here includes ungod. liness also. 19. For what is to be known of God — Those great principles which are indis- pensably necessary to be known, is manifest in them; for God hath showed it to lhem0-By the light which enlightens every man that cometh into the world. 20. For those things of him which are invisible, are seen — By the eye of the mind; being understood— They are seen by them, and them only, who use ther understanding. 21. Because knowing God — For the wiser heathens did know, that there was ;iie feupreme God: yet from low and base considerations, they conformed to the idolatry of the vulgar. They did not glorify him as God, neither were thankful — They neither thanked him for his benefits, nor glorified him for his Divine per fections ; but became vain — Like the idols they worshipped, in their reasonings— Various, uncertain, foolish. What a terrible instance have we of this, in the writings of Lucretius ! What vain reasonings, and liow dark a heart amidst so aompons professions of wisdom I 23. And changed — With the utmost folly ! Here are three degrees of ungod linesr and of punishment. The first is described, ver 21-24. The second, ver. iJ.'S-27 The third in the 28th and following verses. The punishment in -sacb 364 ROMANS. 24 Wherefore God also gave them up to iin cleanness througn tlie de sires of their hearts, to dishonour their bodies among themselves , 25 Who changed the truth of God into a lie, and worshipped and served the creature above the Creator, who is blessed for ever ! 26 Amen. Therefore God gave tliem up to vile affections ; for even their women changed the natural use to that which is against na- 27 ture ; And likewise also men, leaving the natural use of the women, burned in their lust toward each other, men with men workmg filthiness, and receiving in themselves the just recompense of their 28 error. And as they did not like to retain God in their knowledge, God gave them up to an undiscerning mind, to do the things 29 which were not expedient. Filled with all injustice, fornication, maliciousness, covetousness, wickedness : full of envy, murder, con- 30 tention, deceit, malignity : Whisperers, backbiters ; haters of God, violent, proud : boasters, inventors of evil things : disobedient to 31 parents. Without understanding, covenant breakers, without natu- 32 ral affection, implacable, unmerciful. Who knowing the righteous judgment of God, that they who practise such things are worthy of case is expressed by God gave them up. If a man will not worship God as God, he is so left to himself, that he throws away his very manhood. Reptiles — Or creeping things: as beetles, and various kinds of serpents. 24. Wherefore — One punishment of sin is from the very nature of it, as ver. 27 Another, as here, is from vindictive justice. Uncleminess — Ungodliness and un cleanness are frequently joined, 1 Thess. iv, v, as are the knowledge of God and purity. God gave them up — By withdrawing his restraining grace. 25. Who changed the truth — The true worship of God, into a lie — False, abomi. nable adolatries, and worshipped — Inwardly, and served — Outwardly. 26. Therefore God gave them up to vile affections — To which the heathen Ro- mans were then abandoned to the last degree ; and none more than the emperors themselves. 27. Receiving the just recompense of their error — Their idolatry ; bemg punished with that unnatural lust, which was as horrible a dishonour to the body, as theii idolatry was to God, 28. God gave them up to an undiscerning mind — Treated of ver. 32, to do things not expedient — (Even the vilest abominations) treated of ver. 29-31. 29. Filled with all injustice — This stands in the first phice/unmercifulness in the last. Fornication — includes here every species of uncleanness. Malicious. ness — The Greek word properly implies a temper, which delights in hurting another oven without any advantage to itself. 30. Whisperers — Such as secretly defame others. Backbiters — Such as speak against others behind their back. Haters of God — That is, rebels against him ; deniers of his providence, or accusers of his justice in their adversities. Yea, having an inward heart enmity to his justice and holiness. Inventors of evil things — Of new pleasures, new ways of gain, new arts of hurting, particularlj in war. 31. Covenant breakers — It is well known, the Romans, as a nation, from the very beginning of their commonwealth, never made any scruple of vacating alto gether the most solemn engagement, if they did not like it, though made by t^ei^ supreme magistrate, in the name of the whole people. They only gave i:f iho general who had made it, and tlien supposed themselves to be at full .iiberty! Without natural affection — The custom of exposing their own new-born children to perish by cold, hunger, or wild beasts, which so generally prevailed in the heathen world, particularly among the Greeks and Romans, was an amazing in. stance of tliis ; as is alno that of killing their aged and helpless parents, now com. mon among the American heathens. 32. Not only do the same, but have pleasure in those that practise them — This is the higliest degree of wickedness. A man may be hurried by his passions to do the thing he hates. But he that has pleasure in those that do evil, loves wicked. CHAPTER II 365 death, not only do the same, but have pleasure in thos« that prac- tise them. 1 Therefore thou art inexcusable, O man, whosoever thou art that judgest ; for in that thou judgest the other, thou condemnest 2 thyself; for thou that judgest practisest the same things. For we know that the judgment of God is according to truth, against thena 3 who practise such things. And thinkest thou this, O man, who judgest them that practise such things, and dost the same, that 4 thou shall escape the judgment of God ? Or despisest thou the richer of his goodness, and forbearance, and long sufTsriiTig, not 5 knowing that the goodness of God leadeth thee to repentance 1 But after thy hardness and impenitent heart treasurest up to thyself wrath in the day of wrath, and revelation, and righteous judgment 6 of God ? Who will * render to every one according to his works : 7 To them that by patient continuance in well-doing seek for glory, 8 and honour, and immortality, eternal life. But to them that are contentious, and do not obey the truth, but obey unrighteousness, 9 shall be indignation, and wrath, tribulation and anguish. Even uess for wickedness' sake. And hereby he encourages them in sin, and heaps the guilt of others upon his own head. 11. 1. Therefore — The apostle now makes a transition from the Gentiles to tlie Jews, till at ver. 6 he comprises both. Thou art inexcusable — Seeing know- ledge without practice only increases guilt. O man — Having before spoken of the Gentile in the third person, he addresses the Jew in the second person. But he calls him by a common appellation, as not acknowledging him to be a Jew. See ver. 17, 28. Whosoever thou art that judgest — Censurest, condemnest: for in that thou judgest the other — The heatlien : thou condemnest thyself, for thou dost the same things — In effect ; in many instances. 2. For we know — Without any teaching ; that the judgment of God — Nol thine, who exceptest thyself from its sentence, is according to truth — Is just, making no exception, ver. 5, 6, 11, and reaches the heart as well as the life, ver. 16. 3. That thou shalt escape — Rather than the Gentile. 4. Or despisest thou — Dost thou go farther still, from hoping to escape hia wrath, to the abuse of his love ? The riches — The abundance of his goodness, for bearance, and long suffering — Seeing thou both hast sinned, dost sin, and wilt sin. All these are afterward comprised in the single word goodness; leadeth thee — That is, is designed of God to lead or encourage thee to it. M. Treasurest up wrath — Although thou thinkest thou art treasuring up all good tilings. O what a treasure may a man lay up either way, in this short day of life: to thyself — Not to him whom thou judgest; in the day of wrath, ai.d revelation, and righteous judgment of God — Just opposite to the goodness, and forbearance, and long suffering of God. When God shall be revealed ; then sliall also be revealed th« secrets of men's hearts, ver. 16. Forbearance and revelation ruspect God, and are opposed to each other ; long suffering and righteous judg. inent respect the sinner ; goodness and wrath are words of a more generaJ import. 7. To them that seek for glory — For pure love does not exclude faith, hope, lesire. 1 Cor xv, 58. 8. But to them that are contentious — Like tliee, O Jew, who thus lightest sigainst God. The character of a false Jew is disobedience, stubbornness, impa. tience. Indignation and wrath, tribulation and anguish, alluding to Psalm Ixxviii, 49. He cast upon them — The Egyptians, the fierceness of his anger, wrath, and indignation, and trouble ; and finally intimating, that the Jews would in the day of vengeance be more severely punished, than even the Egyptians were when God made their plagues so wonderful. 9. Of the Jew Jirst — Here we have the first express mention of the Jews in * Prov xxiv, 12. 24 J66 ROMANS. upon every soul of man who worketh evil, of the Jew first, and 10 also the Gentile: But glory, and honour, and peace shall be to every one who worketh good, to the Jew first and also to the Gentile. 1 1 For there is no respect of persons with God. For as many as have 12 sinned without the law, shall also perish without the law ; and as many 13 as have sinned under the law, shal' be judged by the law. For not the hearers of the law are just with God, but the doers of the I J law shall be justified. For when the Gentiles, who have not the law, do by nature the things contained in the law, these not having 15 the (aw, are a law to themselves ; Who show the work of the law written upon their hearts, their conscienct also bearing witness, and their thoughts among themselves, accusing or even defending 16 them. In the day when God will judge the secrets of men by Christ Jesus, according to my Gospel. this chapter. And it is introduced with great propriety. Their having been trained up in the true religion, and having had Christ and his apostles first sent to them, will place them in the foremost rank of the criminals that obey not the truth. 10. But glory — ^Just opposite to wrath, from the Divine approbation, honour, opposite to indignation, by the Divine appointment, and peace now and for ever, opposed to tribulation and anguish. 11. For there is no respect of persons with God — He will reward every one according to his works. But tliis is well consistent with his distributing advan- tages ami opportunities of improvement, according to his own good pleasure. 12. Fnr as many as have sinned — He speaks as of the time past, for all time will be past at the day of judgment. Without the law — Without having any writ- ten law ; shall also perish without the law — Without regard had to any outward law; being condemned by the law written in their hearts. The word also shows the agreement of the manner of sinning with the manner of suffering. Perish — He could not so properly say, shall be judged without the law. 13. For not the hearers of the law are even now just before God; but the doert of the law shall be justified — Finally acquitted and rewarded. A most sure and important truth ; which respects the Gentiles also, though principally the Jews. But St. Paul speaks of the former, ver. 14, &c, of the latter, ver. 17, &c. Here is therefore no parenthesis : for the 16th verse also depends on the 15th, not on the 12th. 14. For when the Gentiles — That is, any of them. St. Paul having refuted the perverse judgment of the Jews concerning the heathens, proceeds to show the just judgment of God agamst them. He now speaks directly of the hea- thens, in order to convince the heathens Yet the concession he makes to these, serves more strongly to convince the Jews. Do by nature — That is, without an outward rule; though this also, strictly speaking, is by preventing grace. The things contained in the law — The ten commandments being only the substance of the law of nature. These not having the written law, are a law unto themselves — That is, what the law is to the Jews, they are, by the grace of God, to them- selves ; namely, a rule of life. 15. Who show — To themselves, to other men, and in a sense, to God himself the work of the law — The substance, though not the letter of it ; written on theii hearts — By the same hand which wrote t!ie commandments on the tables of etone; their conscience — There is none of all its faculties which the soul has len in its power than this; bearing witness — In a trial, there are the plaintiff, tlie defendant, and the witnesses. Conscience, and sin itself, are witnesses against the heathens. Their thoughts sometimes excuse, sometimes condemn them. Among themselves — Alternately, like plaintiff and defendant. Accusing, or even defending them — The very mar.nar of speaking shows that they have far more room to accuse th;in to defend. 16. In the day — That is, who show this in the day— Every thing will then be shown to be what it really is. In that day will appear the law written in theii CHAPTER II 367 17 But if thou art called a Jew, and restest in the law, faiid gloriest in 18 God, And knowest his will, and discernest the things that differ, 19 being instructed out of the law : And art confident that thyself art 20 a guide to the blind, a light of them that are in darkness, An instructer of the ignorant, a teacher of babes, having the form of 21 knowledge and truth in the law : Thou that teachest another, dost not teach thyself : thou that proclaimest, a man should not steal, 2iJ dost steal : Thou that sayest, A man should not commit adultery, dos' commit adultery : thou that abhorrest idols, committest sa- 23 crilege. Thou that gloriest in the law, by transgressing the law 24 dishonourest thou God ? For the name of God is blasphemed among 25 the Gentiles through you, * as it is written, Circumcision indeed profiteth, if thou keepest the law ; but if thou art a transgressor of 26 the law, thy circumcision is become uncircumcision. Therefore if the uncircumcision keep the righteousness of the law, shall not 27 his uncircumcision be counted for circumcision \ Yea, the uncir- hearts, as it often does in the present life ; when God. shall judge the secrets of men — On secret circumstances depends the real quality of actions, frequently unknown to the actors themselves, ver. 29. Men generally form their judgments even of themselves, merely from what is apparent. According to my Gospel — According to the tenor of that Gospel which is committed to my care. Hence it appears that the Gospel also is a law. 17. But if thou art called a Jew — This highest point of Jewish glorying, (after a farther description of it interposed, ver. 17-20, and refuted, ver. 21-24,) is itself refuted, ver. 25, &.c. The description consists of twice five articles ; of which the former five, ver. 17, 18, show what he boasts of in himself; the other five, ver. 19, 20, what he glories in, with respect to others. The first particular of the former five answers to the first of the latter ; the second to the second, and so on. And restest in the law — Dependest on it, though it can only con. demn thee ; and gloriest in God — As thy God : and that too, to the exclusion of others. 19. Blind — in darkness — ignorant — babes — These were the titles which the Jew§ generally gave the Gentiles. 20. Having the form of knowledge and truth — That is, the most accurate know ledge of the truth. 21. Thou dost not teach thyself — He does not teach himself, who does not prac. tise what he teaches. Dost thou steal — commit adultery — commit sacrilege — Sin grievously against tliy neighbour, thyself, God. St. Paul had shown the Gentiles, first their sins against God, then against themselves, then against their neighbours. He now inverts the order. For sins against God are the most glaring in a heathen, but not in a Jew. Thou that abhorrest idols — Which all the Jews did, from the time of the Babylonish captivity ; thou committest sacrilege — D()st what is still worse, robbing him, who is God over all, of the glory which is due to him. None of these charges were rashly advanced against the Jews of that age. For as their own historian relates, some even of the priests lived by rapine, and others in gross uncleanness. And as for sacrilegiously robbing God and his altar, it had been complained of ever since Malachi. So that the instances are giver with great propriety and judgment. 25. Circumcision indeed profiteth — He does not say justifies. How far it pro. fitted is shown in the 3d and 4th chapters ; thy circumcision is become uncircunu c'.sion — Is so already in effect. Thou wilt have no more benefit by it, than £ thou hadst never received it. The very same observation holds with regard to baptism. 26. If the uncii cumcision — That is, a person uncircumcised, keep the law — Walk agreeably to it ; shall not hi9 uncircumcision be counted for circumcision — In the sight of God ? 27. Yea, the uncircumcision that i-a by nature — Those who are, literally speaking, * Isaiah lii, 5. 368 ROMANS. cunicision that is by nature, fulfilling thd law, snail judge thee, who 5i8 by the letter and circumcision transgressest the law. For he is no a Jew, who is an outward Jew, neither is that circumcision which 29 i« apparent in the flesh. But he is a Jew, who is one inwardly, ana tiircumcision is that of the heart, in the spirit, not in the etter : whose praise is not from men, but from God. ill What then is the advantage of the Jew, or what the profit f 2 the circumcision? Much everyway; chiefly in that they weic 3 entrusted with the oracles of God. For what if some believed 4 not ? Shall their unbelief disannul the faithfulness of God ? God forbid : let God be true, and every man a liar ; as it is written, * That thou mightest be justified in the saying, and mightest ov«,r- 5 come when thou art judged. But if our unrighteousness com- mend the righteousness of God, what shall we say ? Is not God 6 unjust, who taketh vengeance ? I speak as a man. God forbid , 7 otherwise how should God judge the world ? But if the truth of God hath abounded to his glory through my lie, why am I still 8 judged as a sinner ? And why may we not (as we are slandered, and as some affirm us to say) do evil, that good may come ' Whose condemnation is just. uncircumcised, fulflling the law — As to the substance of it, shall judge thee — Shall condemn thee in that day : who by the letter and circumcision — Who having the bare, literal, external circumcision, transgresseth the law. 28. For he is not a Jew — In tlie most important sense, that is, one of God's beloved people, who is one in outward show only ; neither is that the true accept, able circumcision which is apparent in the fie sh. ■ 29. But he is a Jew — That is, one of God's people, who is one inwardly — In the secret recesses of his soul ; and the acceptable circumcision is that of the heart, [referring to Deut. xxx, 6,] the putting away all inward impurity. This is seated in the spirit, the inmost soul renewed by the Spirit of God, and not in the letter, not in the external ceremony: whose praise is not from wen; but from God — The only Searcher of the heart. III. 1. What then, may some say, is the advantage of the Jew, or of the cir cumcision — That is, those that are circumcised, above the Gentiles ? 2. Chiefly in that they were entrusted with the oracles of God — The Scriptures, in which are so great and precious promises ; other prerogatives will follow, chap ix, 4, 5. St. Paul here singles out this, by which, after removing the objection, he "vill convict them so much the more. 3. Shall their unbelief disannul the faithfulness of God ? — Will he not still mako good hi.s promises to them that do believe ? 5. But, it may be farther objected, if our unrighteousness be subservient to God's glory, is it not unjust in him to punish us for it ? / speak as a man — As human weakness would be apt to speak. 6 God forbid — By no means. If it were unjust in God to punish that un- righteousne.'ss, which is subservient to his own glory ; how should God judge the world ? — Since all the unrighteousness in the world will then commend the right eousness of God. 7. But, may the objector reply, if the truth of God hath abounded — Has been more abundantly shown, through my lie — If my lie, that is, practice contrary to truth, conduces to the glory of God, by making his truth shine with superior advantage, lohy am I still judged as a sinner ? — Can this be said to be any sin at ill ? Ought I not to do what would otherwise be evil, that so much good fnay come ? To this the apostle does not deign to give a direct answer, but cuts the objector short with a severe reproof. 8. Whose condemnation is just — The condemnation of all =vh;, either speak or ict in this manner. So the apostle absolutely denies tht. lawfulness of doing ejii, any evil, that good may come. • Psalm li. 4. CHAPTER III. 369 9 What then ? Are we better than they ? In no wise : for we have .0 before proved all, both Jews and Gentiles, to be under sin. As it 1 1 is written, * There is none righteous, no not one. There is none 12 that understandeth ; there is none that seeketh after God. They have all turned aside, they are together become unprofitable , 1 3 there is none that doeth good, no not one. f Their throat is an open sepulchre ; with their tongues they have used deceit ; the M J poison of asps is under their lips. § Whose mouth is full of ' 1 cursing and bitterness ; || Their feet are swift to shed blood ; .6 Destruction and misery are their ways. And they have not 1 7 known the way of peace , ** The fear of God is not before their 18 eyes. Now we know that whatsoever the law saith, it saith to 19 them that are under the law; that every mouth may be stopped, 20 and all the world become guilty before God. Therefore no flesh shall be justified in his sight by the works of the law ; for by the law is the knowledge of sin. 21 But now the righteousness of God is manifested without the law, 9. What then ? — Here he resumes what he said, ver. 1. Under sin — Under the guilt and power of it : the Jews by transgressing the written law : the Gentiles by transgressing the law of nature. 10. As it is written — That ail men are under sin, appears from the vices which have raged in all ages. St. Paul therefore rightly cites David and Isaiah, though they spoke primarily of their own age, and expressed what manner of men God sees when he looks down from heaven, not what he makes them by his grace. There is none righteous — That is the general proposition. The particulars fol. low; their dispositions and designs, ver. 11, 12, their discourse, ver. 13, 14, their actions, ver. 16-18. 11. There is none that understandeth — The things of God. 12. They have all turned aside — From the good way. They are become unpro. fitable — Helpless, impotent, unable to profit either themselves or others. 13. Their throat — Is noisome and dangerous as an open sepulchre. Observe the progress of evil discourse, proceeding out of the heart, through the throat, tongue, lips, till the whole mouth is filled therewith. The poison of asps — Infectious, deadly, backbiting, tale bearing, evil speaking, is under (for honey is on) their lips. An asp is a venomous kind of serpent. 14. Cursing — Against God : bitterness — Against their neighbour. 17. Of peace — Which can only spring from righteousness. 18. The fear of God is not before their eyes — Much less is the love of God in iheii heart. 19. Whatsoever the law — The Old Testament, saith, it saith to them that are under the law — That is, to those who own its. authority ; to the Jews, and not the Gentiles. St. Paul quoted no scripture against them, but pleaded with them on.y from the light of nature. Every mouth — Full of bitterness, ver. 14, and yet of boasting, ver. 27, may become guilty — May be fully convicted, and apparently liable to most just condemnation. These tfhings were written of old, and were quoted by St. Paul, not to make men criminal, but to prove them so. 20. No flesh shall be justified — None shall be forgiven and accepted of God, by the works of the law — On this ground, that he hath kept the law. St. Paul means chiefly the moral part of it, ver. 19, chap, ii, 21, &.c, 26, which alone is not abo. lished, ver. 31. And it is not without reason, that he so often mentions the U)orks of the law, whether ceremonial or moral. For it was on these only the Jews relied, being wholly ignorant of those that spring from faith. For by the law is only thf knowledge of sin — But no deliverance either from the guilt or uower of it. 21. But now the righteousness of God — That is, the manner of becoming right, eous which God hath appointed, without the law — Without that previous oliediencfl * Psalm XIV, 1, &c t Psalm v 9. t Psalm cxl, 3 ^ Psalm x, 7 II Isaiah lix. 7, 8. ** Psahn xxxvi, 1. 370 ROMANS. 22 being attested by the law and the prophets, Even the righteous ness of God, by the faith of Jesus Christ, to all and upon all that 23 believe : for there is no difference : For all have sinned, and are 24 fallen short of the glory of God, And are justified freely by his 25 grace, through the redemption which is in Christ Jesus : Whom God hath set forth a propitiation, through faith in his blood, for a demonstration of his righteousness, by the remission of past sins 26 through the forbearance of God : For a demonstration, / say, of his righteousness in this present time, that he might be just, and yet the justifier of him that believeth in Jesus. 27 Where is boasting then ? It is excluded. By what law ? Of 28 works ? Nay, but by the law of faith. We conclude then, that a 29 man is justified by faith, without the works of the law. Is God the God of the Jews only, and not also of the Gentiles ? Surely of the 30 Gentiles also : Seeing it is one God who will justify the circum- which the law requires : without reference to the law, or dependence on it ; is manifested — In the Gospel ; being attested by the law itself, and by the prophets — By all the promises in the Old Testament. 22. To all — The Jews, and upon all — The Gentiles, that believe; for there is no difference — Either as to the need of justification, or the manner of it. 23. For all have sinned — In Adam, and in their own persons ; by a sinful na- ture, sinful tempers, and sinful actions ; and are fallen short of the glory of God — The supreme end of man ; sliort of his image on earth, and the enjoyment of him in heaven. 24. And are justified — Pardoned and accepted, freely — Without any merit of their own, by his grace — Not their own righteousness or works, through the re. demption — The price Christ has paid. Freely by his grace — One of these expres. sions might have served to convey the apostle's meaning ; but he doubles his assertion, in order to give us the fullest conviction of the truth, and to impress us with a sense of its peculiar importance. It is not possible to find words that should more absolutely exclude all consideration of our own works and obedi- ence ; or more emphatically ascribe the whole of our justification to free un- merited goodness. 25. Whom God hath set forth — Before angels and men, a propitiation — To appease an offended God. But if, as some teach, God never was offended, there was no need of this propitiation. And if so, Christ died in vain. To declare his righteousness — To demonstrate not only his clemency, but his justice : even that vindictive justice, whose essential character and principal office is, to punish sin: by the remission of past sins — All the sins antecedent to their believing. 26. For a demonstration of his righteousness — Both of his justice and mercy, that he might be just — Showing his justice on his own Son ; and yet the merciful ^ustifier of every one that believeth in Jesus. That he might be just^Might evidence himself to be strictly and inviolably righteous in the administration of his government, even while he is the merciful justifier of the sinner that believeth in Jesus. The attribute of justice must be preserved inviolate. And inviolate it is preserved, if there was a real infliction of punishment on our Saviour. On this plan, all the attributes harmonize. Every attribute is glorified : and not one superseded, no, nor so much as clouded. 27. Where is the boasting then of the Jeio against the Gentile ? It is excluded. By what law ? Of works? Nay — This would have left room for boasting ; but by the law of faith — Since this requires all, without distinction, to apply as guilty and helpless "sinners, to the free mercy of God in Christ. The law of faith is that Divine constitution which makes faith, not works, the condition of acceptance. 28. We conclude then, that a man is justified by faith — And even by this, not as it is a work, but as it receives Christ, and consequently has something essen daily different from all our works whatsoever. 29. Surely of the Gentiles also — As both nature and the Scriptures show. 30. Seeing it is one G^d who — .Shows mercy to both, and by the very Bamfl means. CHAPTER IV 37 J il cision by faith, and the uncircumcicion through the same faith. Do we then make void the law through faith 1 God forbid : yea, we establish the law. IV. What shall we say then, That our father Abraham hath found justi- 2 fication according to the flesh ? If Abraham was justified by works, 3 he hath whereof to glory : but he hath not in the sight of God. For what saith the Scripture ? * Abraham believed God, and it was 4 imputed to him for righteousness. Now to him that worketh, the 5 reward is not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his 6 faith is imputed to him for righteousness. So David also affirm eth the happiness of the man to whom God imputeth righteous- 7 ness without works : t Happy are they whose iniquities are for- 31. We establish the law — Both the authority, purity, and the end of it ; by defending that which the law attests : by pointing out Christ, the end of it, and by sliowing liow it may bo fulfilled in its purity. IV. Having proved it by argument, he now proves by example, and such ex. ample as must hive greater weight with the Jews than any other. 1. That jus- tification is by faith ; 2. That it is free for the Gentiles. i. That our father Abraham hath found — Acceptance with God; according to the flesh — That is, by works. 2. The meaning is; if Abraham had been justified by works, he would have aad room to glory. But he had not room to glory. Therefore he was not jus. tified y works. 3. Abraham believed God — That promise of God concerning the numerousness of his seed, Gen. xv, 5, 7; but especially the promise concerning Christ, Gen. xii, 3 ; through whom all nations should be blessed : and it was imputed to him for righteousness — God accepted him, as if he had been altogether righteous. 4. Now to him that worketh — All that the law requires, the reward is no favour, but an absolute debt. These two examples are selected and applied with the utmost judgment and propriety. Abraham was the most illustrious pattern of piety among the Jewish patriarchs; David was the most eminent of their kings. If then neitlier of these was justified by his own obedience ; if they both obtained acceptance with God, not as upright beings who might claim it, biit as sinful creatures who must implore it, the consequence is glaring. It is such as must strike every attentive under, standing, and must affect every individual person. 5. But to him that worketh not— li being impossible he should without faith, but believeth — his faith is imputed to him for righteousness — Therefore God's affirming of Abraham, that faith was imputed to him for righteousness, plainly shows tluit he worked not ; or, in other words, that he was not justified by works, but by faith only. Hence we see plainly how groundless that opinion is, that holiness or sanctification is previous to our justification. For the sinner being first convinced of his sin and danger by the Spirt of God, stands trembling before the awful tribunal of Divine justice ; and has nothing to plead but his own guilt and the merits of a Mediator. Christ here interposes ; justice is satisfied ; the sin is remitted, and pardon is applied to the =oul, by a Divine faith, wrought by the Holy Ghost, who then begins the great work of inward sanctification. ^^ Thus God justifies the ungodly, and yet remains just and true to all his attributes! Bui '«ut none hence presume to continue in sin ; for to the impenitent God is a con. euniing fire. On him that justifieth the ungodly — If a man could possibly be made holy before he was justified, it would entirely set his justification aside ; seeing he could not in the very nature of the thing be justified, if he were not at that very time ungodly. 6. So David also — David is fitly introduced after Abraham, because he also received and delivered down the promise ; affirmeth — A man is justified by faith alone, and not by works. Without works — That is, without regard to any formei good works sup^08ed to have been done by him. * Gen. XV, 6. t Psalm xxxii, 1, 2. ^72 ROM -vNS • 8 given, and whose sins are covered ; [Is,ppy ts the man to whom the 9 Lord will not impute sin. Cometh this happiness then on the circum- cision only, or on the uncircumcision also ? For we say that faith was 10 imputed to Abraham for righteousness. How was it then im- puted ? When he was in circumcision or in uncircumcision ? Not 11 in circumcision, but in imcircumcision. And he received the sign of circumcision, a seal of the. righteousness of the faith, whicn he had in uncircumcision, that he might be the father of all who believe in uncircumcision, that righteousness may be imputed tt 12 them also. And the father of the circumcision to them, who n*.l only are of the circumcision, but also walk in the footsteps of thai 13 faith of our father Abraham, which he had in uncircumcision. For the promise, that he should be the heir of the world, was not to Abraham or his seed by the law, but by the righteousness of 14 faith. For if they who are of the law are heirs, faith is made void, 15 and the promise of no effect. Because the law workelh wrath 16 for where no law is, there is no transgression. Therefore it ts of 7. Happy are they whose sins are covered — With the veil of Divine mercy. If there be indeed sucli a thing as happiness on earth, it is the portion of that man whose iniquities are forgiven, and who enjoys the manifestation of that pardon. Well may he endure all the afflictions of life with cheerfulness, and look upon death with comfort. O let us not contend against it, but earnestly pray that this happiness may be ours. 9. Cometh this happiness — Mentioned by Abraham and David, on the circum. cision — Those that are circumcised only. Faith was imputed to Abraham for righteousnes/t — This is fully consistent with our being justified, that is, pardoned and accepted by God upon our bolieving, for the sake of what Christ hath done and suffered. For though this and this alone be the meritorious cause of our ac. ceptance with God, yet faith may be said to be imputed to us for righteousness., as it is the sole condition of our acceptance. We may observe here, Forgiveness, not imputing sin, and imputing righteousness, are all one. 10. Not in circumcision — Not after he was circumcised : for he was justified before Ishmael was born. Gen. xv ; but he was not circumcised till Ishmael was thirteen years old, Gen. xvii, 25. 11. And — After he was justified, he received the sign of circumcision — Circum. cision, which was a sign or token of his being in covenant with God : a seal — An assurance on God's part, that he accounted him righteous, upon his believing, before he was circumcised ; who believe in uncircumcision — That is, though they are not circumcised. 12. And the father of the circumcision — Of those wlio are circumcised, and believe as Abraham did. To those who believe not, Abraham is not a father, neither are they his seed. 13. The promise that he should he the heir of the world — Is the same as that he should be the father of all nations; namely, of those in all nations who received the blessing. Tlie whole world was promised to him and them conjointly. Christ is the heir of tlie world, and of all things; and so are all Abraham's seed, all that believe in him with the faith of Abraham. 14. If they only who are of the law, wlio have kept the whole law, are kcirt, faith is made void; no blessing being to be obtained by it; and so the protnige is of no effect. 15. Because the law — Considered apart from that grace, which though it was m fact mingled with it, yet is no part of the lejral dispensation, is so difficult, and we so weak and sinfiil, that instead of bringiiig us a blessing it only worketh wrath; ii becomes to us an occasion of wrath, and exposes us to punish- me"t as transgressors. Where there is no law — In force, there can be no trans. gre''"in of it. 1^. Therefore it — The blessing, is of faith, that it might be of grace — Th^t it might appear to flow from the free love of God, and that the promise might b* CHAPTER V 373 taitli, that it might be of grace, that the promise might be firm to all the seed , not only to that also which is of the law, but to that also 17 which is of the faith of Abraham, who is the father of us all, (As it is written, *I have appointed thee a father of many nations) before God in whom he believed, as quickening the dead, and cjxlling the \9 things that are not, as though they were: Who against hope be- lieved in hope, that he should be the father of many natioiB, ar- \t cording to that which was spoken, t So shall thy seed be. And not being weak in faith, he considered not his own body now dead, being about a hundred years old, nor the deadness of Sarah's 2(> womb. He staggered not at the promise of God through unbe- 21 lief, but was strengthened in faith, giving glory to God, And be- ing fully assured, that what he had promised he was able also to 22 perform. And therefore it was imputed to him for righteousness. 23 Now it was not written on his account only, that it was imputed 24 unto him, But on ours also, to whom it will be imputed, if we be- 25 lieve on him who raised up Jesus our Lord from the dead. Who was delivered for our offences, and was raised for our justification. V. Therefore being justified by faith, we have peace with God, 2 through our Lord Jesus Christ : By whom also we have had ac- firm, sure, and effectual, to all the spiritual seed of Abraham ; not only Jews, but Gentiles also, if they follow his faiti:. 17. Before God — Though before men nothing of this appeared, those nations being then unborn : as quickening the dead — The dead are not dead to him. And even the things that are not, are before God — And calling the things that are not — Summoning them to rise into being, and appear before him. The seed of Abra ham did not then exist ; yet God said, So shall thy seed be. A man can say to his servant actually existing, Do this; and he doth it. But God saith to the light, while it does not exist, Go forth; and it goeth. 18-21. The apostle shows the power and excellence of that faith, to which lie ascribes justification. Who against hope — Against all probability, believed and hoped in the promise. The same thing is apprehended both by faith and hope; by faith, as a thing which God hath spoken ; by hope, as a good thing which God hath promised to us. So shall thy seed be — Both natural and spiritual, as the stars of heaven for multitude. iJO. Giving God the glory of his truth and power. 23. On his account only — To do personal honour to him. 24. But on ours also — To establish us in seeking justification by faith, and not by works ; and to afford a full answer to those who say that " to be justified by works means only by Judaism : to be justified by faith means by embracing Christianity, that is, the system of doctrines so called." Sure it is that Abra. ham could not in this sense be justified either by fiiith or by works; and equally sure, that David (taking the words thus) was justified by works, not by faith. Who raised up Jesus from the dead — As he did in a manner both Abraham and Sarah. If we believe on him who raised up Jesus — God the Father therefore is the proper object of justifying faith. It is observable, that St. Paul here, in speaking both of our faith and of the faith of Abraham, puts a part for the w hole. \nd he mentions that part, with regard to Abraham, which would naturally affect Ihe Jew s most. 25. Who was delivered — To death, for our offences — As an atonement for them ; and raised for our justification — To empower us to receive that atonement by ^afc h \. 1. Being justified by faith — Tliis is the sum of the preceding chapters, we have peace with God — Being enemies to God no longer, ver. 10, neither fearing his wratn, ver. 9 : we liave peace ; hope, love, and power over sin, the sum of the 5th, 6th, 7th, and 8th chapters. These are the fruits of juFtifying faith: where these are not, that faith is not. * Gen. xviu 5 + Gen xv, 5. iJ74 ROMANS cess through faitl, into this grace wherein we stand, and rejoice m 3 hope of the glory of God. And not only so, but we glory in tribu- 4 lations also, knowing that tribulation worketh patience. And patience 5 experience, and experience hope ; And hope shameth ijs not, be- cause the love of God is shed abroad in our hearts by the Holy 6 Ghost which is given unto us. For when we were yet without 7 strength, in due time Christ died for the ungodly. Now one will scarce die for a just man ; yet perhaps for the good man one woul! 8 even dare to die. But God recommendeth his love toward us, ii 9 that, while we were yet sinners, Christ died for us. Much mon then being now justified by his blood, we shall be saved from wratl 10 through him. For if, being enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall 11 be saved through his life. And not only so, but we also glory in 2. Into this grace — This state of favour. 3. Wf glory in tribulations also — Which ve are so far from esteeming a mark of God's displeasure, that we receive them as tokens of his fatherly love, whereby we are prepared for a more exalted happiness. The Jews objected to the perse cuted state of the Christians as inconsistent with the people of the Messiah. It is therefore with great propriety that the apostle so often mentions the blessings arising from this very thing. 4. And patience works more experience of the sincerity of our grace, and of God's power and faithfulness. 5. Hope shame th us not — That is, gives us the highest glorying. We glory in this our hope, because the love of God is shed abroad in our hearts — The Divine conviction of God's love to us, and that love to God, which is both the earnest and the beginning of heaven : by the Holy Ghost — The efficient cause of all these present blessings, and the earnest of those to come. 6. How can we now doubt of God's love ? for when we were without strength — Either to think, will, or do any thing good, in due time — Neither too soon nor too late; but in that very point of time which the wisdom of God knew to be more proper than any other, Christ died for the ungodly — Not only to set them a pattern, or to procure them power to follow it. It does not appear that this expression of dying for any one, has any other signification, than that of rescuing the life of another, by laying down our own. 7. A just man — One that gives to all what is strictly their due ; the good man — One who is eminently holy, full of love, of compassion, kindness, mildness, of every heavenly and amiable temper. Perhaps — one — would — even — dare to die — Every word increases the strangeness of the thing, and declares even this to be something great and unusual. 8. But God recommendeth — A most elegant expression. Those are wont to be recommended to us, who were before either unknown to, or alienated from us, while we were sinners — So far from being good, that we were not even just. 9. By his blood — By his blood shedding we shall be saved from wrath through him — That is, from all the effects of the wrath of God. But is there then wrath in God ? Is not wrath a human passion ? And how can this human passion be in God? We may answer this by another question: is not love a human peission ? And how can this human passion be in God? But to answer airectly: wrath in man, and so love in man, is a human passion. But wrath in God is not a human passion ; nor is love, as it is in God. Therefore the inspired writers ascribe both the one and the other to God, only in an ana- logical sense. 10. If — As sure as. So the word frequently signifies ; particularly in this and the 8th chapter. We shall be saved — Sanctified and glorified, through his life — Who ever liveth to make intercession for us. 11. And not only so, hut we also glory — The whole sentence, from the .^d to the 11th verse, may be taken together thus : We not only rejoice in hope of the glory of God, but also in the midst of tribulations, ite glory in God himself, through out Lord Jesus Christ, by whom we have now received the reconciliation. CHAPTER V. "'STS God, through our Lord Jesus Christ, by whom we have now re ceived the reconciliation. 12 Therefore as by one man sin entered into the world, and death 13 by sin, even so death passed upon all men, in that all sinned. For until the law, sin was in the world : but sin is not imputed, where I i there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the likeness of Adam's 1 0 transgression, who is the figure of him that was to come. Yet not as the offence, so also is the free gift. For if by the offence of one many died, much more the grace of God, and the gift by grace, 16 that of one man^ Jesus Christ, hath abounded imto many. And not as the loss by one that sinned, so is the gift ; for the sentence was 12. Therefore — This refers to all the preceding discourse ; from which the apostle infers what follows : he does not therefore properly make a digression, but returns to speak again of sin and of righteousness. As by one man — Adam ; who is mentioned, and not Eve, as being the representative of mankind ; sin entered into the world — Actual sin, and its consequence, a sinful nature ; and death — With all its attendants. It entered into the world, when it entered into being ; or till then it did not exist, by sin — Tlierefore it could not enter before sin. Even so death passed upon all men — Namely, by one man, in that — So the word is used also, 2 Cor. v. 4 : all sinned — In Adam. These words assign the reason why death came upon all men; infants themselves not excepted, in that all sinned. 13. For until the law, sin was in the world — All, I say, had sinned, for sin was tn the world long before the written law ; but, I grant, sin is not so much imputed, nor so severely punished by God, where there is no express law to convince men of it. Yet that all had sinned even then appears, in that all died. 14. Death reigned — And how vast is his kingdom ! Scarce can we find any king, who has as many subjects, as are the kings whom he hath conquered ! Even over them that had not sinned after the likeness of Adam's transgression — Even over infants who had never sinned, as Adam did, in their own persons ; and over others, who had not, like him, sinned against an express law. Who is the figure of him that was to come — Each of them being a public person, and a federal head of mankind. Tlie one, the fountain of sin and death to mankind by his offence ; the other, of righteousness and life by his free gifl. Thus far the apostle shows the agreement between the first and second Adam ; afterward he shows the difference between them. The agreement may be sum- med up thus : as by one man sin entered into the world, and death by sin ; so by one man righteousness entered into the world, and life by righteousness. As doath passed upon all men, in that all had sinned ; so life passed upon all men, (who are in the second Adam by faith,) in that all are justified. And as death through the sin of the first Adam, reigned even over them who had not sinned after the likeness of Adani's transgression : so through the righteousness of Christ, even those who have not obeyed, after the likeness of his obedience, shall reign in life. We may add, as the sin of Adam, without the sins which we aflerward committed, brought us death ; so the righteousness of Christ, without the good works which we afterward performed, brings us life; although still every good, as well as evil work, will receive its due reward. 15. Yet not — St. Paul now describes the difference between Adam and Christ; 5nd that much more directly and expressly than the agreement between them. Now the fill and the free gifl differ, 1. In amplitude, ver. 15. 2. He from whom «in came, and he from whom the free gifl came, (termed also the gift of right, f.ousness,) differ in power, ver. 16. 3. The reason of both is subjoined, '-er- 17. 4. This premised, the offence and tlie free gift are compared, with regard lo their effect, ver. 18, and with regard to tlieir cause, ver. 19. 16. The sentence was by one offence to Adam's condemnation — Occasioning the sentence of death to pass upon him, which by consequence overwhelmea hi* posterity : but the free gift is of many offences unto just if cation — Unto *he pur chasing it for all men, notwithstand":ng many offences. 376 ROMaNS. by one offence to condemnation ; but the free gift is of many offences 1 7 unto justification. For if through one man's offence, death reigned by one, they who receive the abundance of grace and the gift of righteousness, shall much more reign in life by one, even Jesus 18 Christ. As therefore by one offence the sentence of death came upon all men to condemnation, so also by one righteousne>-: the 19 free gift came upon all men to justification of life. For Js by the disobedience of one man, many were constituted sinners, sj bj "20 the obedience of one, many shall be constituted righteous. But the law came in between, that the offence might abound : yet 21 where sin abounded, grace did much more abound: That as sin had reigned through death, so grace also might reign through righteousness to eternal life, by Jesus Christ our J^ord. VI. What shall we say, then ? We will continue in sin, that grace 2 may abound ? God forbid. How shall we who are dead to sin live 3 any longer therein ? Know ye not, that as many of us as have been baptized into Jesus Christ, have been baptized into his death ? 4 Therefore we are buried with him through baptism into death, that as Christ was raised from the dead by the glory of the Father, so 5 we also should walk in newness of life. For if we have been planted 17. There is a difference between grace and the gift. Grace is opposed to the offence, the gift to death, being the gift of life. 18. Justification of life is that sentence of God, by which a sinner under sen- tence of death is adjudged to life. 19. As by the disobedience of one man, many, that is, all men, were constituted sinners — Being then in the loins of their first parent, the common head and re- presentative of them all ; so by the obedience of one — By his obedience unto death : by his dying for us ; 7nany — All that believe, shall be constituted righteous — Jus- tified, pardoned. 20. The law came in between — The offence and the free gifl, that the offence might abound — That is, the consequence, (not the design,) of the law's coming in, was, not the taking away of sin, but the increase of it ; yet where sin abound, ed grace did much more abound — Not only in the remission of that sin which Adam brought on us, but of all our own ; not only in remission of sins, but in- fusion of holiness : not only in deliverance from death, but admission to ever, lasting life ; a far more noble and excellent life tlian that which we lost by Adam's fall. 21. That as sin had reigned — so grace also might reign — Which could not reign before the fall ; before man had sinned. Through righteousness to eternal life, through Jesus Christ our Lord — Here is pointed out the source of all our blessings, the rich and free grace of God. The meritorious cause ; nrt any works of righteousness of man, but the alone merits of our Lord Jesus Christ. The effect or end of all; not only pardon, but life ; Divine life, leading to glory. VI. The apostle here sets himself more fully to viiulic;ite his doctrine from the consequence above suggested, chap, iii, 7, 8. He had then only in strong terms denied and renounced it. Here lie removes the very foundation thereof. 2. Dead to sin — Free both from tiie guilt and from tlie |)ower of it. 3. .4s many as have been baptized into Jesus Christ, have been biptized into hii death — In baptism we, through faith, are ingrafted into Christ, and we draw new spiritual life from this new root, through his Spirit, who fashions us like unto him, and particularly with regard to his death and resurrection. 4. We are buried with him — Alluding to the ancient manner of baptizing by immersion : that as Christ xoas raised from the dead by the glory — Glorious power of the Father, so we also by the same power should r'se ag:iin : and as he lives a new life in heaven, so we should walk in newness of life. This, says the apos- lie, our very baptism represents to us. 5. Par — Surely these two mu.st go together ; so that if we are indeed mad* conformable to his death, we shall also know the power of his resurrection CHAPTER VI. 377 together h the likeness of his death, we shall be alsoira the likeness 6 of his resurrection : Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that we might 7 no longer serve sin. For he that is dead is freed from sin. And 8 we believe, that if we are dead with Christ, we shall also live with 9 him : Knowing that Christ being raised from the dead, dieth no 10 more ; death no inore hath dominion over him. For in that he died, he died to sin once for all ; but in that he liveth, he liveth 11 unto God. So reckon ye yourselves to be dead indeed to sin, but '.*? 'ilive to God, through Jesus Christ our Lord. Therefore let not Ai. reign in your mortal body, to obey it in the desires thereof lo Neither present your members to sin as instruments of unrighteous- ness ; but present yourselves to God, as alive from the dead, and 14 your members to God, as instruments of righteousness : For sin shall not have dominion over you ; for ye are not under the law, but under grace. 15 What then ? Shall we sin, because we are not under the law, 16 but under grace ? God forbid. Know ye not, that to whom ye pre- sent yourselves servants to obey, his servants ye are whom ye obey ? Whether of sin unto death, or of obedience unto righteous- 17 ness? But thanks be to God, that whereas ye were the servants of sin, ye have now obeyed from the heart the form of doctrine 18 into which ye have been delivered. Being then set free from sin, 6. Our old man — Coeval with our being, and as old as the fall, our evil na- *"' ture ; a strong and beautiful expression for that entire depravity and corruption, which by nature spreads itself over the whole m.m, leaving no part uninfected. This in a believer is crucified with Christ, mortified, gradually killed, by virtue of our union with him : that the body of sin — All evil tempers, words, and ac- tiDns, which are the members of the old man. Col. iii, 5, might be destroyed. 7. For he that is dead — With Christ, is freed jrom the guilt of past, and from the power of present sin, as dead men from the commands of their former •n asters. 8 Dead with Christ — Conformed to his death, by dying to sin. 10. He died to sin — To atone for and abolish it : he liveth unto God — A glo- rious eternal life, such as we shall live also. 12. Let not sin reign even in your mortal body— It must be subject to death, out it need not be subject to sin. 13. Neither present your members to sin — To corrupt nature, '. niera tyrant : hut to God — Your lawful king. 14. Sin shall not have dominion over you — It has neither right nor ;..ower. For ye are not under the law — A dispensation of terror and bondage, which only RJiows sin, without enabling you to conquer it ; but under grace — Under the mcr- ciful dispensation of the Gospel, which brings complete victory over it; to every one who is under the powerful influences of the spirit of Christ. 17. The form of doctrine into which ye have been delivered — Literally it is; the mould into which ye have been delivered — Which, ;is it contains a beautiful allu sion, conveys also a ver^ instructive admonition : intimating that our minds, all oUant and ductile, sIiouIq be conformed to the Gospel precepts, as liquid laetals tr.k« the figure, of the mould into which they are cast. 13. Being then set free from sin — We may see the apostle's metnod thus far at o".e view. . Bondage to sin, Chap, iii, 9 2 The knowledge of sin by the law; a sense of God's wrath ; in kvard deiith, iii, 20 3. The revelation of the righteousness of God in Christ through tie Gospel, iii, 21 i. The centre of all faith, embracing that righteousness, iii. 22 378 ROMANS. J 9 ye are become the servants of righteousness. I speak after the manner of men, because of the weakness of your flesh As ye have presented your members servants to uncleanness and in- iquity unto iniquity, so now present your members sermnts of 20 righteousness unto holiness. For when ye were the servants o. 21 sin, ye were free from righteousness. What fruit had ye then from those things whereof ye are now ashamed? For the « ud of 2-; those things is death. But now being made free from sin, ana become servants to God, ye have your fruit unto holiness, and the 23 end everlasting life. For death is the wages of sin ; but eternal life is the gift of God through Jesus Christ our Lord. VII. Know ye not, brethren, (for I speak to them that know the law,) 2 that the law hath dominion over a man as long as he liveth ! For the married woman is bound to her husband while he is alive ; but if her husband be dead, she is freed from the law of her husband. 3 Therefore if she marry another man while her husband liveth, she will be called an adulteress : but if her husband be dead, she is free from that law, so as to be no adulteress, though she marry 4 another man. Therefore ye also, my brethren, are become dead to the law by the body of Christ ; that ye might be married to an- other, even to him who was raised from the dead, that we may 5. Justification, whereby G!od forgives all past sin, and freely ac- cepts the sinner. Chap, iii, 24 6. The gift of tiie Holy Ghost : a sense of God's love : new, in- ward life, v, 5 ; vi, 4 7. The free service of righteousness, vi, 12 19. / speak after the manner of men — Thus it is necessary that the Scripture should let itself down to the language of men ; because of the weakness of your flesh. Slowness of understanding flows from the weakness of the flesh, that is, of human nature. As ye have presented your members servants to uncleanness and iniquity unto iniquity, so now present your members servants of righteousness, unto holiness — Iniquity (whereof uncleanness is an eminent part) is here opposed to righteousness. And unto iniquity is the opposite of unto holiness. Righteous- ness here, is a conformity to the Divine will ; holiness, to the whole Divine na- ture. Observe ! they wlio are servants of righteousness go on to holiness, but they who are servants to iniquity get no farther. Righteousness is service, because we live according to the will of another ; but liberty, because of our inclination to it and delight in it. 20. When ye were the servants of sin, ye were free from righteousness — In all reason therefore ye ought now to be free from unrighteousness ; to be as uniform and zealous in serving God, as ye were in serving the devil. 21. Those things — He speaks of them as afar off". i;3. Death — Temporal, spiritual, and eternal, is the due wages of sin. But eternal life is the gift of God — The diff*erence is remarkable. Evil works ?nerit the reward they receive; good works do not. The former demand wages, the latter accept a free gift. VII. The apostle contmues the comparison between the former and the pre. sent state of a believer, and at tlie same time endeavours to wean tlie Jewish be- lievers from their fondness for the Mosaic law. / speak to them, that know the law — To the Jews chiefly here. .4s long — So long, and no longer, as it li\.eik — The law is here spoken of (by a common figure) as a person, to wliich as lo a husband, life and death are ascribed. But he speaks indifferently of the law being dead to us, or we to i^. *he sense being the same. 2. She is freed from the law of hei husband — From that law which gave him a peculiar property in her. 4. Thus ye also — Are now as free from the Mosaic law, as a husband is, when his wife is dead. By the body of Christ — Oflcred up ; that is, by tiie merits of hiii death, that law expiring wit.li Irini. CHAPTER Vll. 379 5 bring forth fruil to God. For when we were in tlie flesh, tlie mo- tions of sins, which were by the law, wrought in our members, so 6 as to bring forth fruit unto death. But now we are freed from the law, being dead unto that whereby we were held, so that we serve in newness of spirit, and not in the oldness of the letter. 7 What shall we say then ? That the law is sin ? God forbid Yea, I should not have known sin, but for the law. I had no! 8 known lust, unless the law had said Thou shall not covet. Bu: sin taking occasior by the commandment, wrought in me all man- 9 ner of desire : for without the law sin was dead. And 1 was once alive without the law ; but when the commandment came, sin re- 10 vived, and I died. And the commandment which was intended 1 1 for life, this I found unto death. For sin taking occasion by the 12 commandment, deceived me, and by it slew me. So that the law is holy, and the commandment holy, and just, and good. 13 Was then that which is good made death to me? God forbid. 5. When ye were in the jlesh — Carnally minded, in a state of nature : before we believed in Christ. Our sins which were by the law, accidentally occasioned, or irritated thereby ; wrought in our members — Spread themselves all over the ivhole man. 6. Being dead to that whereby we were held — To our old husband, the law, that we might serve in newness of spirit — In a new, spiritual manner, and not in the oldness of the letter — Not in a bare literal, external way, as we did before. 7. What shall we say then ? — This is a kind of digression, (to the beginning of the next chapter,) wherein the apostle, in order to show, in the most lively man. ner, the weakness and inefficacy of the lavv, changes the person, and speaks as of himself, concerning the misery of one under the law. This St. Paul fre quently does when he is not speaking of his own person, but only assuming another character, Rom. iii, 6 ; 1 Cor. x, 30 ; chap, iv, 6. The character here assumed, is that of a man, first, ignorant of the law, then under it, and sincerely but ineffectually striving to serve God. To have spoken this of liimself, or any true believer, would have been foreign to the whole scope of liis liisccurse ; oay, utterly contrary thereto ; as well as to what is expressly asserted, chap, viii, 2. Is the law sin? — Sinful in itself, or a promoter of sin ? I had not known lust — That is, evil desire. I had not known it to be a sin. Nay, perhaps I should not have known that any such desire was in me. It did not appear till it was stirred up by the prohibition. 8. But sin — My inbred corruption, taking occasion by the commandment — For- bidding, but not subduing it, was only fretted, and wrought in me so much the more all manner of evil desire. For while I was without the knowledge of the law, sin was dead; neither so apparent, nor so active ; nor was I under the least apprehensions of any danger from it. 9. And I was once alive without the law — Without the close application of it. I had much life, wisdom, virtue, strength. So I thought. But wjien the com. rnandment (that is, the law, a part put for the whole: but this expression parti 3ularly intimates its compulsive force, which restrains, enjoins, urges, forbids, Jirratens) came in its spiritual meaning to my heart, with the power of God, sin tevived, and I died — My inbred sin took fire, and all my virtue and strength died I'vay. And I then saw myself to be dead in sin, and liable to death eternal. 10 The commandment which was intended for life — Doubtless it was origmally intended by God as a grand means of preserving and increasing spiritual life, and leading to life everlasting. 11. Deceived me — While I expected life by the law, sin came upon me unawares, and alcw all my hopes. 12. Th; commandment — That is, every branch of the law, is holy, just, and good — It springs from, and partakes of, the holy nature of God : it is every way Mist and right in itself. It is designed wholly for the good of man. 13. Was then that which is good made the cause of evil to me? — Yea, of 380 ROMANS. But sin ; that it might appear sin, working death in me by that which is good : so that sin might by the commandment become 14 exceeding sinful. We know that the law is spiritual; but I am 15 carnal, sold under sin. For that which I do, I approve not; for 16 I do not practise what I would, but what I hate, that I do. If then 17 I do what I would not, I consent to the law that it ts good. Now 18 then it is no more I that do it, but sin that dwelleth in me. For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but /low to perform what is good, I find 19 not. For the good that I would, I do not ; but the evil which I 20 would not, that I do. Now, if I do that which I would not, it is no 21 more I that do it, but sin that dwelleth in me. I find then a 22 law, that when I would do good evil is present with me. For I 23 delight in the law of God after the inward man. But I see another law in my members, warring against the law of my mind, and captivating me to tlie law of sin, which is in my members. 24 O wretched man that I am ! Who shall deliver me from the body 25 of this death ? I thank God, through Jesus Christ our Lord. So death, which is the greatest of evils ? Not so. But it was sin which was made death to ine, inasmuch as it wrought death in me even by that which is good — By the good law, so that sin by the commandment becavie exceeding sinful — The consequence of which was, that inbred sin, thus driving furiously in spite of the commandment, became exceeding sinful; the guilt thereof being greatlj aggravated. 14. / am carnal — St. Paul having compared together the past and present state of believers, that in the flesh, ver. 5, and that in the spirit, ver. 6 ; in answering two objections, {is then the law sin ? ver. 7, and is the law death? ver. 13,) inter, weaves the wliole process of a man reasoning, groaning, striving, and escaping frm the legal to the evangelical state. This he does from ver. 7 to the end of thiS chapter. Sold under sin — Totally enslaved : slaves bought with money were absolutely at their masters' disposal. .6. It is good — This single word implies all the three that were used before, ver. 12, holy, just, and good. 17. It is no more I that can properly be said to do it, but rather sin that dwell- eth in me: that makes, as it were, another person, and tyrannizes over me. 18. In my flesh — The flesh here signifies the whole man as he is by nature 21. I find then a law — An inward, constraining power, flowing from the dictate of corrupt nature. 22. For I delight in the law of God — This is more than I consent to, ver. 16. The day of liberty draws near; the inward man — Called the mind, ver. 23 and 25. 23. But I see another law in my members — Another inward constraining powei of evil inclinations and bodily appetites, warring against the law of my mind — The dictate of my mind, which deligiits in the law of God, and captivating me — In spite of all my resistance. 24. 0 wretched man that I am ! — The struggle is now come to the height , and the man finding there is no help in himself, begins almost unawares to pray, Who shall deliver me? — He then seeks and looks for deliverance, till God in Christ appears to answer his question. The word wliich we translate delivei; implies force ; and indeed without this there can be no deliverance. The io(/j of this death — That is, this body of death ; this mass of sin, leading to Jeath eteinal, and cleaving as close to me as my body to my soul. We may observe, the deliverance is not wrouglit yet. 25. / thavk God through Jesus Christ our Lord — That is, God w'll deliver me through Christ. But the apostle (as his frequent manner is) beautifully inter- weaves his assertion with thanksgiving: the hymn of praise answering in a man- nor to the voice of sorrow. O wretched man that I am .' So then — He here sums up the whole, and Goncludes what he began, ver. 7. I myself — Or ratljer. CHAPTER VIII. 38J then I myself with my mind serve the law of Goil, but with mj flesh the law of sin. VIII. Therefore there is now no condemnation to those that are in 2 Christ Jesus, who walk not after the flesh but after the Spirit. For the law of the Spirit of life in Christ Jesus hath freed me from the 3 law of sin and death. For what the law could not do m that it was weak through the flesh, God hath done : sending his own Son in the likeness of sinful flesh, to he a sacrijice for sin, he hath 4 condemned sin in the flesh : That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the 5 Spirit. They that are after the flesh, mind the things of the flesh ; 6 but they that are after the Spirit, the things of the Spirit. Now to be carnally-minded is death ; but to be spiritually-minded is life 7 and peace : Because to be carnally minded is enmity against God ; for it is not subject to the law of God, neither indeed can be. 8 So then they who are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if the Spirit of God dwell in that I (the person whom I am personating till his deliverance is wrought) seme the law of God with my mind — My reason and conscience declare for God ; but with my flesh the law of sin — But my corrupt passions and appetites still rebel. The man is now utterly weary of his bondage, and upon the brink of liberty. VIII. 1. There is therefore now no condemnation — Either for things present or past. Now he conies to deliver.mce and liberty. The apostle here resumes the thread of his discourse, which was interrupted, chap, vii, 7. 2. The law of the Spirit — Tliat is, the Gospel, hath freed me from the law of sin and death — That is, the Mosaic dispensation. 3. For what the law — Of Moses, could not do, {in that it was weak through the flesh — Incapable of conquering our evil nature,) if it could, God needed not to have sent his own Son in the likeness of sinful flesh — We with our sinful flesh were devoted to death. But God sending his own Son in the likeness of tiiat flesh, though pure from sin, he condemned that sin which was in our flesh : gave sentence that sin should be destroyed, and the believer wholly delivered from it. 4. That the righteousness of the law — The holiness it required, described, ver. 5-11, might be fulfilled in us, who walk not after the flesh, but after the Spirit — Who are guided in all our thoughts, words, and actions, not by corrupt nature, but by the Spirit of God. From this place St. Paul describes primarily the state of believers, and that of unbelievers, only to illustrate this. 5. They that are after the flesh — Who remain under the guidance of corrupt nature, mind the things of the flesh — Have their thoughts and afl'ections fixed on such things as gratify corrupt nature ; namely, on things visible and temporal ; on things of the earth, on pleasure, (of sense or imagination,) praise, or riches; but they who are after the Spirit — Who are under his guidance, mind the things of the Spirit — Think of, relish, love things invisible, eternal ; the things which the Spirit hath revealed, which he works in us, moves us to, and promises to give us. 6. For to be carnally minded — That is, to mind tlie 'hings of the flesh, ij death — The sure mark of spiritual death, and the way to death everlasting : but Co he spi'itually minded — That is, to mind the things of the Spirit, is lif' — A sure na;k of spiritual life, and the way to life everlasting; and attended wii peace—' The pesce of God, which is the foretaste of life everlasting, and peace with God, opposite to the enmity mentioned in the next verse. 7. Enmity against God — His existence, power, and providence. 8. They who are in the flesh — Under the government of it. 9. In the Spirit — Under his government. If any man have not the Spirit Oj Christ — Dwelling and governing in him, he is none of his — He is not a meinbei of Christ; not a Christian ; not in a state of salvation. A plain, express decla ration, which admits of no exception. He that bath ears *o hear, let him hear 382 ROMANS. 9 you And if any man have not the Spirit of Christ, he is none 1 1 10 his. Now if Christ be in you, the body indeed is dead becausf! 1 1 of sin, but the Spirit is life because of righteousness. And if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, will also quicken your mortal bodies by his Spirit that dvvelleth in you. 12 Therefore, brethren, we are not debtors to the flesh, to live i3 after the flesh. For if ye live after the flesh, ye shall die ; but if ye through the Spirit mortify the deeds of the flesh, ye shall live. i4 For as many as are led by the Spirit of God, they are the sons of 15 God. For ye have not received the spirit of bondage again unto fear, but ye have received the Spirit of adoption, whereby we cry 16 Abba, Father. The same Spirit beareth witness with our spirits, 17 that we are the children of God. And if children, then heirs, heirs of God, and joint heirs with Christ : if we suffer with him, that we 18 may also be glorified with /m«. For I reckon that the sufferings of the present time are not worthy to be compared with the glory 19 which shall be revealed in us. For the earnest expectation of the 10. Now if Christ be in you — Where tlie Spirit of Christ is, there is Christ : the body indeed is dead — Devoted to death, because of sin — Heretofore commit, ted ; but the Spirit is life — Already truly alive ; because of righteousness — Now attained. From ver. 10, St. Paul having finished what he had begun, chap, vi, 1, describes purely the state of believers. 12. We are not debtors to the flesh — We ought not to follow it. 13. The deeds of the flesh — Not only evil actions, but evil desires, tempers, thoughts. If ye mortify — Kill, destroy these, ye shall lice — The life of faith more abundantly here, and hereafter the life of glory. 14. For as many as are led by the Spirit of God — In all the ways of righteous ness, they are the sons of God — Here St. Paul enters upon the description of those blessings, which he comprises, ver. 30, in the word glorified : though indeed ho does not describe mere glory, but that which is still mingled with the cross. The sum is, through sufferings to glory. 15. For ye — Who are real Christians, have not received the spirit of bondage — The Holy Ghost was not properly a spirit of bondage, even in the time of the Old Testament. Yet there was something of bondage remaining even in those who then had received the Spirit : again — As the Jews did before : we — All and every believer, cry — The word denotes a vehement speaking, with desire, confi, dence, constancy; Abba, Father — The latter word explains the former. By using both the Syriac and the Greek word, St. Paul seems to point out the joint cry both of the Jewish and Gentile believers. Tlie spirit of bondage here seems directly to mean those operations of the Holy Spirit, by which the soul, on its first conviction, feels itself in bondage to sin, to the world, to Satan, and obnoxious to the wrath of God. This therefore and the Spirit of adoption are one and the same Spirit, only manifesting itself in various operations, according to the various circumstances of the persons. 16. The same Spirit beareth witness with our spirit — With the spirit of every true believer, by a testimony distinct from that of his own spirit, or the testimony of a good conscience. Happy they who enjoy this clear and constant. 17. Joint heirs — That we may know it is a great inheritance which God will give us ; for he hath ofiven a great one to his Son. If we suffer with him — Wil. lingly and cheerfully, for righteousness' sake. This is a new proposition, referring to what follows. 18. For I reckon — This verse gives the reason, why he but now mentioned (Sufferings and glory. When that glory shall be revealed in us, then the sons of God will be revealed also. 19. For the earnest expectation — The word denotes a lively hope of something diawing near, and a vehement longing after it; of the creation — k)? all visible creatures, Cbolievers excepted, who are spoken of apart.) Each kind, according CHAPTER VIII. 3H5 20 creation waiteth for the revelation of the sons of God. For the creation was made subject to vanity, not willingly, but by him 21 who subjected it. In hope that the creation itself shall be delivered from the bondage of corruption, into the glorious liberty of the 22 children of God. For we know that the whole creation groaneth 23 together and travaileth together until now. And not only they, but even we ourselves, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adop 84 tion, the redemption of our body. For we are saved by hope; but hope that is seen is not hope: for what a man seeth, how 25 does he yet hope for? But if we hope for what we see not, we 26 paliently wait for it. Likewise the Spirit also helpeth our in- firmities ; for we know not what we should pray for as we ought ; but the Spirit itself maketh intercession for us, with groanings 27 which cannot be uttered. But he who searcheth the hearts, knoweth what is the mind of the Spirit : for he maketh inter- cession for the saints according to God. 28 And we know, that all things work together for good to them as it is capable. All these have been sufferers through sin. And to all these (the finally impenitent excepted) shall refreshment redound from the glory of tlie children of God. Upright heathens are by no means to be excluded from this earnest expectation. Nay, perhaps something of it may at some times be found even in the vainest of men; who (although in the hurry of life they mistake vanity for liberty, and partly stifle, partly dissemble their groans, yet) in their sober, quiet, sleepless, afflicted hours, pour forth many sighs in the ear of God. 20. The creation was made siibjcct to vanity — Abuse, misery, and corruption by him who subjected it — Namely, God, Gen. iii, 17 ; v, 29. Adam only made il liable to the sentence which God pronounced; yet not without hope. 21. The creation itself shall be delivered — Destruction is not deliverance. There- fore whatsoever is destroyed, or ceases to be, is not delivered at all. "Will then any part of the creation be destroyed 1 Into the glorious liberty — The excellent state wherein they were created. 22. For the whole creation groaneth together — With joint groans, as it were with one voice. And travaileth — Literally, is in the pain of childbirth ; to be delivered of the burden of the curse: until now — To this very hour, and so an till the time of deliverance. 23. And even we, who have the first fruits of the Spirit — That is, the Spiri. who is the first fruits of our inheritance. The adoption — Persons who had been privately adopted among the Romans, were often brought forth into the forum, and there publicly owned as their sons, by those who adopted them. So at the general resurrection, when the body itself is redeemed from death, the sons of Grod shall be publicly owned by him in the great assembly of men and angels. The redemption of our body — From corruption to glory and immortality. 24. For we are saved by hope — Our salva'ion is now only in hope. We do not yet possess this full salvation. 26. Likewise the Spirit — Nay, not only the universe, not only the children of God, but also the Spirit of God himself, as it were, groaneth while he helpeth rur infirmities or weaknesses. Our understandings are weak, particularly in he things of God; our desires are weak; our prayers are weak. We know not —Many limes, what ive should pray for — Much less are we able to pray for it as we ought : but the Spirit maketh intercession for us — In our hearts, even as Christ does in heaven ; with groanings — The matter of which is from ourselves ; but the Spirit forms them , and they are frequently inexpressible, even by the faithful themselves. 27. But he who searcheth the hearts — Wherein the Spirit dwells and intercedes; knoweth — Though man cannot utter it, what is the mind of the Spirit ; for it maketh intercession for the saints — Who are near to God, according to God/— According to his will, as is worthy of God, and acceptable to him. 384 ROxMANS. that love God, to them that are called according to his purpose 29 For whom he foreknew, he also predestinated, conformable to the image of his Son, that he might be the first born among many 30 brethren. And whom he predestinated, them he also called ; and whom he called, them he also justified : and whom he justified 28. And we know — This in general ; though we do not always know particu. iarly what to pray for; that all things — Ease or pain, poverty or riches, and the ten thousand changes of life, work together for good — Strongly and sweetly foi ipiritual and eternal good ; to them that are called according to his purpose — Hia gracious design to save a lost world by the death of his Son. This is a new pro. position. St. Paul being about to recapitulate the whole blessing contained in justification, (termed glorification, ver. 30,) first goes back to the purpose or de cree of God, which is frequently mentioned in holy writ. To explain this (nearly in the words of an eminent writer) a little more at large. When a man has a work of time and importance before him, he pauses, consults, and contrives; and when he has laid a plan, resolves or decrees to pro ceed accordingly. Having observed tliis in ourselves, we are ready to apply it t j God also: and he in condescension to us has applied it to himself. The works of providence and redemption are vast and stupendous, and there fore we are apt to conceive of God, as deliberating and consulting on them, and then decreeing to act, according to the counsels of his own will. As if, long before the world was made, he had been concerting measures, both as to the making and governing of it, and had then writ down his decrees, which altered not, any more than the laws of the Medes and Persians. Whereas to take this consulting and decreeing in a literal sense would be the same absurdity, as to as3ribe a real, human body, and human passions to the ever-blessed God. This is only a popular representation of his infallible knowledge and un changeable wisdom ; that is, he does all things as wisely as a man can possibly do, after the deepest consultation, and as steadily pursues the most propei method, as one can do, who has laid a scheme beforehand. But then, though the effects be such as would argue consultation and consequent decrees in man, yet what need of a moment's consultation in Him, who sees all things at one view ? Nor had God any more occasion to pause, and deliberate, and lay down rules for his own conduct, from all eternity, than he has now. What! was there any fear of his mistaking afterward, if he had not beforehand prepared decrees to direct him what he was to do ? Will any man say, he was wiser before the creation than since ? Or had he then more leisure ? That he should take that opportunity to settle his affairs, and make rules for himself, from which he was never to vary ? He has doubtless the same wisdom and all other perfections at this day which he had from eternity ; and is now as capable of making decrees, or rather has no more occasion for them now than formerly : his understanding being always equally clear and bright, his wisdom equally infallible. 29. Whom he foreknew he also predestinated, conformable to the image of hia Son — -Here the apostle declares who those are wliom he foreknew and predesti- nated to glory, namely, those who are conformable to the image of his Son. 7 his is the mark of those who are foreknown and will be glorified, 2 Tim. ii, 9 ; Phil, iii, 10, 21. 30. 7 hem he — In due time, called by his Gospel and his Spirit : ind whom he called, when obedient to the heavenly calling, Acts xxvi, 19, he ilso justified — Forgave and accepted : and whom he justified — Provided they continued in hJ8 goodness, chap, xi, 22, he in the end glorified — St. Paul does not affirm, either here, or in any other part of his writings, that precisely the same number of men are called, Justified, and glorified. He does not deny that a believer may fall away and be cut off, between his special calling and his glorification, chap, xi, 22. Neither does he deny, that many are called, who never are justified. He only affirms, that this is the method whereby God leads us step by step toward heaven. He glorified — He speaks as one looking back from the goal, upon the race of faith. Indeed grace, as it is glory begun, is both an earnest and a fore taste of eternal glory. CHAPTER VIII. 385 31 them he also glorified. What shall we say then to these things! 35 if God he for us, who can be against us ? He that spared not his own Son, but delivered him up for us all, how shall he not with 33 him also freely give us all things ? Who shall lay any thing to the charge of God's elect ? It is God that justifieth, Who is he thai 3i condemneth ? It is Christ that died, yea rather, that is risen again, who is also at the right hand of God, who likewise maketh inter- 3> cession for us. Who shall separate us from the love of Christ? Shall affliction, or distress, or persecution, or hunger, or nakedness 31. What shall we say then to these things? — Related in the 3d, 5th, and 8th chapters? As if he had said. We cunnot go, think, or wish any thing farther. If God be for us — Here follow four periods, one general, and three particular. Each begins with glorying in the grace of God, which is followed by a question suiia. ble to it, challenging all opponents ; to all which I am persuaded, &c, is a gene- ral answer. The general period is, If God be for us, who can bo against us ? The first particular period, relating to the past time is, He that spared not his own Son, how shall he not freely give us all things ? The second, relating to the present, is. It is God that justifieth : who is he that condemneth ? The third, re- lating to the future, is, It is Christ that died — Who shall separate us from the love of Christ ? 32. He that — This period contains four sentences. He spared not his own Son, therefore he will freely give us all things. He delivered him up for us , therefore none can lay any tiling to our charge. Freely — For all that follows justification is a free gift also. All things — Needful or profitable for us. 33. God's elect — The above-cited author observes, that long before the coniing of Christ the heathen world revolted from the true God, and were therefore repro. bated or rejected. But the nation of the Jews were chosen to be the people of God, and were therefore styled, * The children or sons of God, t Holy people, t Chosen seed, ^The elect, || The called of God. And these titles were given to all the nation of Israel, including both good and bad. Now the Gospel having the most strict connection with the books of the Old Testament, where these phrases frequently occur; and our Lord and his apostles being native Jews, and beginning to preach in tlie land of Israel, the language in which they preached would of course abound with the phrases of the Jewish na- tion. And hence it is easy to see, why such of them as would not receive him were styled reprobated. For they no longer continued to be the people of God. Whereas this and those other honourable titles were continued to all such Jews as embraced Christianity. And the same appellations which once belonged to the Jewish nation, were now given to the Gentile Christians also ; together with which they were invested with all the privileges of the chosen people of God; and lotliing could cut them off from these, but their own wilful apostasy. It does not appear that even good men were ever termed God's elect, till above two thousand years from the creation. God's electing or choosing the nation of Israel, and separating them from the other nations, who were sunk in idolatry and all wickedness, gave the first occasion to this sort of language. And as the separating the Christians from the Jews was a like event, no wonder it was ex- pressed in like words and phrases : only with this difference, the term elect waa jf old applied to all the members of the visible Church ; whereas in the New Testament it is applied only to the members of the invisible. 34. Yea rather, that is risen — Our faith should not stop at his death, but be srercised farther on his resurrection, kingdom, second coming. Who maketh t'- tsrcession for us — Presenting there his obedience, his sufferings, his prayers, -:.;•> our prayers sanctified through him. 3.5. Who shall separate us from the love of Christ toward us ? Shall afflicttor or distress — He proceeds in order, from less troubles to greater : can any of tnese separate us from his protection in it ; and (if he sees good) deliveranci from it ? *Deut xiv, 1. t Chap, vii, 6 ; Chap, xiv, 2. t Deut. iv, 37 ^ Isaiah Ixi, 8. 9 , Chap, xliii, 20. || Isa. ylviii 12 386 ROMANS. 36 or peril, or sword ? (As it is written, * For thy sake we are killed all the day long, we are accounted as sheep for the slaughter.) 37 Nay, in all these things we more than conquer, through him whp 38 hath loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor 39 things to come. Nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is ii Christ Jesus our Lord. IX. I say the truth in Christ, I lie not ; my conscience also bearing 2 me witness in the Holy Ghost, That I have great sorrow and 3 continual anguish in my heart. For I could wish that I myself 36. All the day — That is, every day, continually. We are accounted — By our enemies ; by ourselves. 37. We more than conquer — We are not only no losere, but abundant gainers by all these trials. This period seems to describe the full assurance of hope. 38. / am persuaded — This is inferred from the 34th ver. in an admirable order, Neither death shall hurt us ; For Christ is dead : Nor life ; is risen : Nor angels, nor principalities, nor powers: nor things /is at the right hand of present, nor things to come ; ^ God : Nor height, nor depth; nor any other ^ maketh intercession for creature ; \ us. Neither death — Terrible as it is to natural men ; a violent death in particular, ver. 36 : nor life — With all the affliction and distress it can bring, ver. 35 : or a long, easy life ; or all living men : nor angels — Whether good (if it were possible they should attempt it) or bad, with all their wisdom and strength ; nor princi. palities, nor powers — Not even those of the highest rank, or the most eminent power; northings present — Which may befall us, during our pilgrimage, or the whole world, till it pusseth away : nor things to come — Which may occur either when our time on earth is past, or when time itself is at an end, as the final judg. inent, the general conflagration, the everlasting fire : nor height, nor depth — The former sentence respected the differences of times, this, the differences of places. How many .^rreat and various things are contained in these words we do not, need not, cannot know yet. The height — In St. Paul's sublime style is put for heaven : the depth — For the great abyss : that is, neither the heights, I will not say of walls, mountains, seas, but of heaven itself, can move us; nor the abyss itself, the very thought of which might astonish the boldest creature. Nor any creature — Nothing beneath the Almighty ; visible enemies he does not even deign to name ; shall be able — Either by force, ver. 35, or by any legal claim, ver. 33, &.C, to separate us from the love of God in Christ — Which will surely save, protect deliver us who believe, in, and through, and from them all. Chapter ix. In this chapter St. Paul, after strongly declaring his love and esteem for them, sets himself to answer the grand objection of his countrymen, namely, that the rejection of the Jews, and reception of the Gentiles, was con trary to the word of God. That he had not here the least thought of personal election or reprobation, is manifest: 1. Because it lay quite wide of his design, which was this : to show that God's rejecting the Jews, and receiving the Gen. tiles, was consistent with his word : 2. Because such a doctrine would net onlj have had no tendency to convince, but would have evidently tended to haraen the Jews: 3. Because when lie sums up his argument in the close of the cha.iter, he has not one word, or flie least intimation about it. IX. 1. Jn Christ — This seems to imply an appeal to him. In the Holy Ghost- Through his grace. 2. / have great sorrow — A high degree of spiritual sorrow and of spiritual joy may consist together, chap, viii, 39. By declaring his sorrow for the unbelieving Jews, who excluded themselves from all the blessings he had enumerated, he B.iows that what he was now about to speak, he did not speak from any prejudice to them. 3. / could wish — Human words cannot fiilly describe the motions of souls tha' » Psalm Ixiv 22. CHAPTER IX. 387 were accursed from Christ, for my brethren, my kinsmen after the 4 flesh : Who are Israelites, whose is the adoption, and the glory, and the covenants, and the giving of the law, and the w^orship of 5 God, and the promises : Whose are the fathers, and from whom, according to the flesh, Christ came, who is over all, God blessed 6 for ever. Not as if the word of God had fallen to the ground ; for 7 all are not Israel, who are of Israel. Neither because they are the seed of Abraham^ are they all children, but, * In Isaac shall thy seed 8 bo called : That is, not the children of the flesh are the children tf 3 full of God. As if he had said, I could wish to suffer in their stead ; yea, to be an anathema from Christ in their place. In how high a sense ho wished this, who can tell, unless himself had been asked, and had resolved the question ? Cer tuinly he did not then consider himself at all, but only others, and the glory of fiod. Tlie thing could not be ; yet the wisli was pious and solid ; thougii with a ,acit condition, if it were right and possible. 4. Whose is the adoption, &c. — He enumerates six prerogatives, of which the first pair respect God the Father, the second Christ, the third tlie Holy Ghost The adoption and the glory —That is, Israel is the first-born child of God, and the God of glory is tiieir God, Deut. iv, 7 ; Psa. cvi, 20. These are relative to each other. At once God is the Father of Israel, and Israel are the people of God. He speaks not here of the ark, or any corporeal thing. God himself is the glory of his people Israel. J nd the covenants, and the giving of the law — The covenant was given long before the law. It is termed covenants, (in the plural,) because it was so often and so variously repeated; and because there were 'wo dispositions of it, Gal. iv, 24, frequently called two covenants : the one promising, the other exhibiting the promise. And the worship and the promises — Tlie true way of worshipping God ; and all the promises made to the fathers. 5. To the preceding St. Paul now adds two more prerog.itives : theirs are the fathers — The patriarchs and holy men of old, yea, the Messiah himself. Who is over all, God blessed for ever — The original words imply, the seLlexist- ant, independent Being, who was, is, and is to corne : over all, the Supreme ; as 3eing God, and, consequently, blessed for ever. No words can more clearly 3xpress his Divine, bupreme majesty, and his gracious sovereignly both over lews and Gentiles. 6. Not as if — The Jows imagined that the word of God must fail if all theii nation were not saved. This St. Paul now refutes, and proves that the word itself had foretold their falling away; the word of God — The promises of God to Israel, had fallen to the ground — Tliis could not ije. Even now, says the apostle, some enjoy the promises ; and hereafter all Israel shall be saved. This is the tfum of the 9th, lOtli, and 11th chapters. For — Here he enters upon the proof of it, all are not Israel, who are of Israel — The Jews vehemently maintained the contrary; namely, that all who were born Israelites, and they only, were the people of God. Tlie former part of this assertion is refuted here, the latter ver. 24, &c. The sum is, God accepts all believers, and them only ; and this it no way contrary to his word. Nay, he hath dechired in his word, both by types and by express testimonies, that believers are accepted as the children of the promise, while unbelievers are rejected, though tiiey are children after the 6esh. All are not Israel — Not in the favour of God, who are lineally descended of Israel. 7 Neither because they are lineally the seed of Abraham, will it follow that they are jU the children of God — This did not hold even in Abraham's own family ; and (Uuch less in his remote descendants. But God then said. In Isaac shall thy seed be called — That is, Isaac, not Ishmael, shall be called thy seed ; that seed to which the promise is made. 8. That is, not the children, &c. — As if he had said. This is a clear type of things to come ; showing us, that in all succeeding generations, not the children of the flesh, the lineal descendants of Abraham, but the children of the pro mise — They to whom the promise is made, that is, believers, are the children of God. • Gen. XXI. 12. 388 ROMANS. 9 of God, but the children of promise are counted for the seed. Foi this is the word of the promise, * At this time I will come, and 10 Surah shall have a son. And not only 'his, but when Rebeccf 1 1 also had conceived by one man, oui father Isaac, The children being not yet born, neither having done any good or evil, (thai the purpose of God according to election might stand, not of works, i2 but of him that called,) It was said to her, fThe elder shall servt' 13 the younger. As it is written, 1 1 have loved Jacob, and hated Esau. 14 What shall we say then ? Is there injustice with God ? God 15 forbid. For he saith to Moses, § I will have mercy on whom I will have mercy, and I will have compassion on whom I will have 16 compassion. It is not therefore of him that willeth, nor of him 17 that runneth, but of God that showeth mercy Moreover, the 9. For this is the word of promise — By the power of which Isaac was con- ceived, and not by the power of nature. Not whosoever is born of thee shall be blessed, but at this time — Which I now appoint, I will come, and Sarah shall have a son — And he shall inherit the blessing. 10. And that God's blessing does not belong to all the descendants of Abraham, appears not only by this instance, but by that of Esau and Jacob, who was chosen to inherit the blessing before either of them had done good or evil. The apostle mentions this to show that neither were their ancestors accepted through any merit of their own. That the purpose of God according to election might stand — Whose purpose was to elect or clioose the promised seed, not of works, not for any preceding merit in him he cliose ; but of him that called of his own good pleasure, who called to that privilege whom lie saw good. 12. The elder — Es;iu, shall serve the younger — Not in person, for he never did^ but in his posterity. Accordingly the Edomites were often brought into subjection, by the Israelites. 13. As it is written — With which word in Genesis, spoken so long before, that of Malachi agrees ; I have loved Jacob with a peculiar love ; that is, the Israel, ites, the posterity of Jacob ; and I have comparatively hated Esau, that is, the Edomites, the posterity of Esau. But observe, 1. This does not relate to the person of Jacob or Esau. 2. Nor does it relate to the eternal state either of liiem or their posterity. Thus far the apostle has been proving his proposition, namely, that the exclusion of a great part of the seed of Abraham, yea, and of Isaac, from the special promises of God, was so far from being impossible, that, according to the Scriptures themselves, it had actually happened. He now intro- duces and refutes an objection. 14. Is there injustice with God? — Is it unjust in God to give Jacob the blessing rather than Esau? Or to accept believers, and them only? God forbid — In no- wise : this is well consistent with justice ; for he has a right to fix the terms or wliicli he will show mercy, according to iiis declaration to Moses, petitioning fo. all the people, after they had committed idolatry with the golden calf, / wilt have mercy on whom I will have mercy — According to the terms I myself have fixed ; and I will have compussion on whom I will have compassion ; r'smely on those only wlio submit to my terms, who accept of it in the way that I hay^ appointed. 16. It — The blessing, therefore, is not of him that willeth, nor of him that run tteth — It is not the effect either of the will or the works of man, but of the grace and power of God. The will of man is here opposed to the grace of God, and man's running to the Divine operation. And this general declaration respects not only Isaac and Jacob, and the Israelites in the time of Moses, but likewise all the spiritual cliildren of Abraham, even to the end of the world. 17. Moreover — God has an indisputable right to reject those who will nol accept the blessings on his own terms. And this he exercised in the case of Pharaoh : tg whom, after many instances of stubbornness and rebellion, he said • Gen. xviii, 10. f Gen. xxv, 23 t Mai. i. 2, 3. (> Exod. xxxiii, IS CHAPTER IX. 389 Scripture saith to Pharaoh, * For this very thing have I raised thee up, that I may show my power m thee, and that my name may 18 be declared through all the earth. So then he hath mercy on ly whom he willeth, and whom he willeth he hardeneth. But thou wilt say to me, Why doth he still find fault? For who hath resist- 20 ed his will ? Nay, but who art thou, O man, that repliest against God ! Shall the thing formed say to him that formed it, Why 21 hast thou made me thus? f Hatli not the potter power over the clay, out of the same mass to make one vessel to honour, and (us it is recorded in Scripture,) For this very thing have I raised thee up — That ie, unless thou repent, this will surely be the consequence of my raising thee up, making thee a great and glorious king, that my power will be shown upon thee, (as indeed it was by overwhelming him and his army in the sea,) and my name declared through all the earth — As it is at this day. Perhaps this may have a still farther meaning. It seems that God was resolved to show his power over the river, the insects, other animals, (with the natural causes of their health, diseases, life, and death,) over meteors, the air, the sun, all of which were worshipped by the Egyptians, from whom other nations learned their idolatry, and at once over all their gods, by that terrible stroke, of slaying all their priests, and their choicest victims, the first born of man and beast : and all this with a design not only to deliver his people Israel, for which a single act of Omnipotence would have sufficed, but to convince the Egyptians, that the objects of their worship were but the creatures of Jehovah, and entirely in his power, and to draw them and the neighbouring nations, who should hear of all these wonders, from their idolatry, to worship the one God. For the execution of this design, in order to the display of the Divine power over the various objects of their worship, in a variety of wonderful acts, which were at the same time just punishments for their cruel oppression of the Israelites, God was pleased to raise to the throne of an absolute monarchy a man, not whom he had made wicked on purpose, but whom he found so, the proudest, the most daring and obstinate of all the Egyptian princes; and who, being incor- • igible, well deserved to be set up in that situation where the Divine judgments fell the heaviest. 18. So then — That is, accordingly he does show mercy on his own terms; namely, on them that believe: and whom he willeth — Namely, them that believe not, he hardeneth — Leaves to the hardness of their hearts. 19. Why doth he still find fault — The particle still is strongly expressive of the objector's sour, morose murmuring : for who hath resisted his will ? — The word his likewise expresses his surliness and aversion to God, whom he does not e/en deign to name. 20. Nay, but who art thou, O man-' — Little, impotent, ignorant man, that repliest against God ? — That accusest Goa of injustice, for himself fixing the terms on which he will show mercy ? Shall the thing formed say to him that formed it. Why hast thou made me thus ? — Why hast thou made me capable of honour and immortality only by believing? 21. Hath not the potter power over the clay — And much more hath not God [ ower over his creatures, to appoint one vessel, namely, the believer, to honour, \ id another, the unbeliever, to dishonour. If we survey the right which God has over us in a more general way, with jgard to his intelligent creatures, God may be considered in two different views, as Creator, Proprietor, and Lord of all, or as their moral Governor and Judge God, as sovereign Lord and Proprietor of all, dispenses his gifls or favours to nis creatures with perfect wisdom, but by no rules or methods of proceeding that we are acquainted with. The time when we shall exist, the country where we shall live, our parents, our constitution of body and turn of mind : these, and numberless other circumstances, are doubtless ordered with perfect wisdom, but by rules that lie quite out of our sight. ♦ Exod. ix, 16. t Jer. xviii, 6, 7. 390 ROMANS. 22 another to dishonour? What if God being willing to show hu wrath, and to make his power known, yet endured with much long 23 suffering the vessels of wrath fitted for destruction ? And thai he might make known the riches of his glory on the vessels of 24 mercy, w^hom he had before prepared for glory ? Even us whom 25 he hath called, not only of the Jews, but also of the Gentiles : As he saith also in Hosea, * I will call them my people, who were 26 not my people, and her beloved who was not beloved, t And i\ shall come to pass, in the place where it was said to them, Ye art not my people, there shall they be called the sons of the living God. 27 But Isaiah crieth concerning Israel, ± Though the number of the children of Israel be as the sand of the sea, the remnant only shall 28 be saved. For he is finishing and cutting short his account in righteousness ; for the Lord will make a short account upon earth. 29 And as Isaiah had said before, Unless the Lord of hosts had left us a seed, we had been as Sodom, and had been made like Gomorrah. But God's methods of dealing with us, as our Governor and Judge, are clearly revealed and perfectly known ; namely, that he will finally reward every man according to his works : he that believeth shall be saved, and he that believeth not. shall be damned. Therefore, though he hath mercy on whom he willeth, and whom he willeth he hardeneth, (that is, suffers to be hardened in consequence of their obstinate wickedness,) yet his is not the will of an arbitrary, capricious, or tyrannical being. He wills nothing but what is infinitely wise and good; and therefijre his will is a most proper rule of judgment. He icill show mercy, as he hath assured us, to none but true believers, nor harden any but such as obstinately refuse his mercy. 22. What if God being loilling — (referring to ver. 18, 19.) That is, although "t was now his will, because of their obstinate unbelief, to show his wrath, which necessarily presupposes sin, and to make his power known — this is repeated from the 17th verse ; yet endured — As he did Pharaoh with much long suffering — Whicli should have led them to repentance ; the vessels of ivrath — Those who had moved his wrath by still rejecting his mercy ; fitted for destruction — By their own wilful and final impenitence : is there any injustice in this ? 23. That he might make known — What if by showing such long sufl^ering even to the vessels of wrath, he did more abundantly show the greatness of his glorious goodness, wisdom, and power, on the vessels of mercy; on those whom he had himself by his grace prepared for glory: is this any injustice? 24. Even vs — Here the apostle comes to another proposition ; of grace free for all, whether Jew or Gentile: of the Jews — This he treats of, ver. 25. Of the Gentiles — Treated of in the same verse. 25. Beloved — As a spouse; who onc^ was not beloved — Consequently, not un- conditionally elected. This relates directly to the final restoration of the Jews 26 There they shall be called the sons of God — So that they need not leavu their own country and come to Judea. 27. But Isaiah testifies, That, (as many Gentiles will be accepted, so) many Jews will be rejected: that out of all the thousands of Israel, a remnant only shUl be saved. This was spoken originally of the few that were saved from the ravage of Sennacherib's army. 28. For he is finishing or cutting short the account — In rigorous justice, \vK. leave but a small remnant. There will be so general a destruction, that but a 8 nali' number will escape. 99. As Isaiah had said before, (namely, chap, i, 9, concerning those who were besieged in Jerusalem by Rezin and Pekah,) Unless the Lord had left us a seed — Which denotes, 1. The present paucity; 2. The future abundance: we had been as Sodom, so that it is no unexampled thing for the main body of the Jewish nation to revolt from God, and perish m their sin. • Hosea ii. 22. + Hosea i, lO! J Isaiah x, 22, 23. CHAPTER X. 391 10 What shall we say then ? That the Gentiles who followed not afte-. righteousness, have attained to righteousness, even the righteous- 31 ness which is by faith : But Israel, following after the law of riglit- 33 eousness, hath not attained to the law of righteousness. Where- fore ? because they sought it not by faith but as it were by worlds 33 for they stumbled at the stumbling-stone ; As it is written, * Behold. I lay in Sion a stone of stumbling, and a rock, of oflence : and t every one that believeth shall not be ashamed K.. Brethren, the desire of my he*irt, and my prayer to God ioi 2 Israel is, that they may be saved. For I bear them record, thai they have a zeal for God, but not according to knowledge, 3 for they being ignorant of the righteousness of God, and seeking to establish their own righteousness, have not submitted to the 4 righteousness of God. For Christ is the end of the law for right- 5 eousness to every one that believeth. For Moses describeth the righteousness which is by the law, :j:The man who doth these 6 things shall live by them. But the righteousness which is by faith speaketh thus ; ^ Say not in thy heart, who shall ascend into 30. What shall we say then 7 — What is to be concluded from all that has been gaid, but this, that the Gentiles who followed not after righteousness — Who a while ago had no knowledge of, no care or thought about it, have attained to righteous, ness, (or justification,) even the righteousness which is by faith. This is the first conclusion we may draw from the preceding observations. The second is, That Israel, the Jews, although following after the law of righteousness — The law which, duly used, would have led them to fiith, and thereby to righteousness, have not attained to the law of righteousness — To that righteousness or justification ishich is one great end of the law. 32. And wherefore have they not ? Is it because God eternally decreed they should not? there is nothing like this to be met with; but agreeable to his argu- nient, the apostle gives us this good reason for it, Because they sought it not by faith, whereby alone it could be attained ; but as it were, in elTect, if not pro. fessedly, by works. For they stumbled at that stumbling-stone, Christ crucified. 33. As it is written — Foretold by their own prophet, Behold, I lay in Sion — I exliibit in my Church, what, though it was in truth the only sure foundation of h ippiness, yet will be in fact a stumbling-stone and rock of offence — An occasion of ruin to many, through their obstinate unbelief. X. My prayer to God is, that they may be saved — He would not have prayed for this, had they been absolutely reprobated. 2. They have a zeal, but not according to knowledge — They had zeal without knowledge. We have knowledge without zeal. 3. For they being ignorant of the righteousness of God — Of the method God ha- established for the justification of a sinner, and seeking to establish their ow i righteousness — Their own method of acceptance with God, have not submitted tt the righteousness of God — The way of justification which he hath fixed. 4. For Christ is the end of the law — The scope and aim of it. It is the very iesign of the law to bring men to believe in Christ for justification and salvation Vud he alone gives that pardon and life which the law shows the want of, but cannot give. To every one, whether Jew or Gentile, treated of ver. 11, &c 'hat believeth, treated of ver. 5, &c. 5. For Moses describeth the only righteousness which is attamable by the law, when he saith, The man who doeth these things shall live by them — That is, he that perfectly keeps all these precepts in every point, he alone may claim life and salvation by them. But this way of justification is impossible to any, who have ever transgressed any one law m any poiht. 6. But the righteousness which is by faith — The method of becoming righteoui By believing, speaketh a very different language, and may be considerd as ex * Isaiah viii, 14. + Isaiah xxviii, 16. t Lev. xviii, 5 (> Deut. xxx, 14. 392 ROMANS. 7 heaven ? (that is, to bring Christ down :) Or who shall descend inia 8 the abyss ? (that is, to bring Christ again from the dead.) Bui what saith he ? The word is nigh thee, even in thy mouth, and io 9 thy heart ; that is, the word of faith which we proach : That if thou confess with thy mouth the Lord Jesus, and believe in thy heart 10 that God raised him from the dead, thou shalt be saved. For with the heart man believeth to righteousness, and with the mouth confession is made to salvation. 11 For the Scripture saith, * Every one that believeth on him shall 12 not be ashamed. For there is no difference between the Jew and the Greek : for the same Lord of all is rich to all that call upon 13 him. For f whosoever shall call upon the name of the Lord 14 shall be saved. But how shall they call on him, m whom the) have not believed ? And how shall they believe in him, of whom they have not heard ? And how shall they hear without a preacher ^ 15 But how shall they preach, unless they be sent? As it is written, \ How beautiful are the feet of them who bring the good tidings of peace, who bring the glad tidings of good things ! 16 But all have not obeyed the Gospel. For Isaiah saith, ^ Lord, 17 who hath believed our report? Faith then cometh by hearing, and 18 hearing by the word of God. But I say. Have they not heard ^ Yes, verily ; || their voice is gone into all the earth, and their words 19 to the ends of the world. But I say, Hath not Israel known ? First, pressing itself thus : (to accommodate to our present subject the words wliich Moses spake, touching the phiinness of his law:) Say not in thy heart, Who shall ascend into heaven, as if it were, to bring Christ down : or, who shall descend into the grave, as if it were, to bring him again from the dead. Do not imagine that these things are to be done now, in order to procure thy pardon and salvation. 8. But what saith he ? (Moses) — Even these words, so remarkably applicable to the subject before us. All is done ready to thy hand. The word is nigh thee — Within thy reach ; easy to be understood, remembered, practised. This is enii nently true of the word of faith, the Gospel, which we preach: the sum of which is, If thy heart believe in Christ, and thy life confess him, thou shalt be saved. 9. If thou confess with thy month — Even in time of persecution, when such a confession may send thee to the lions. 10. For with the heart — Not the understanding only, man believeth to righituus- ness — So as to obtain justification : and with the mouth confession is made, so as to obtain final salvation. Confession here implies the whole of outward, as be- lieving does the root of all inward religion. 12. The same Lord of all is rich — So that his blessings are never to br ex- hausted, nor is he ever constrained to hold his hand. The great truth proposed in the 11th verse, is so repeated here, and in thd 13th, and farther confirmed ver. 14, 15, as not only to imply, that whosoever calleth upon him shall be saved; but also that the will of God is, that all should savingly call upon him. 5. But how shall they preach unless they be sent ? — Thus by a chain of reason Hig, from God's will, that the Gentiles also should call upon him, St. Paul infer*, that the apostles were sent by God to preach to the Gentiles also. The feet- • Their very footsteps, their coming. 17. Faith — indeed ordinarily cometh by hearing, even by hearmg the word of God. 18. But their unbelief was not owing to the want of hearing. For they have heard. Yes verily — So many nations have already heard the preachers of the Gos pol, that I may in some sense say of them as David did of the lights of heaven. 19. But hath not Israel known ? — They might have known, even from MosPi * Isaiah xxviii, 16. f Joel ii, 32 J Isaiah Hi, 7. i) Isaiah iui, 1. U Psalm xix 4. CHAPTER XI. 393 Moses saith, * I will provoke you to jealousy by them that are no' 20 a nation ; by a foolisb nation I will anger you. But Isaiab is very bold, and saith, f I was found by them that sought me not : 1 was 21 made manifest to them that asked not after me. Whereas with regard to Israel he saith. All the day have I stretched forth my hands to an unbelieving and gainsaying people. XI. I say then. Hath God rejected his people ? God forbid. For I also am an Israelite, of the %ee(\ of Abraham, of the tribe o '? Benjamin. God hath not rejected his people whom he foreknew Know ye nut what the Scripture saith of Elijah? how he pleadeth E with God against Israel : \ Lord, they have killed thy prophets, and digged down thy altars ; and I am left alone, and they seek 4 my life. But what saith the answer of God to him? I have re- served to myself seven thousand men who have not bowed the 5 knee to Baal. And so likewise at the present time, there is a 6 remnant, according to the election of grace. But if by grace, then it is no more of works : else grace is no longer grace. And if il be of works, then it is no more grace ; else work is no longer work. 7 What then ? Israel hath not obtained that which he seeketh, but 8 the election hath obtained, and the rest were blinded : According as it is written, § God hath given them a spirit of slumber, eyes that they should not see, and ears that they should not hear, unto and Isaiah, that many of the Gentiles would be received, and many of the Jews rejected. I will provoke you to jealousy by them that are not a nation — As they followed gods that were not gods, so he accepted in their stead a nation that was not a nation, that is, a nation that was not in covenant with God. A foolish nation — Such are all who know not God. 20. But Isaiah is very bold — And speaks pi dnly what Moses but intimated. 21. An unbelieving and gainsaying people — Just opposite to those, who believed with their hearts, and made confession with their mouths. XI. 1. Hath God rejected his whole people — All Israel! In no wise. Now there is a remnant who believe, ver. 5. And hereafter all Israel will be saved, ver. 26. 2. God hath not rejected that part of his people whom he foreknew — Speaking after the manner of men. For in fact knowing and foreknowing are the same thing with God, who knows or sees all things at once from everlasting to ever- lasting. Know ye not — Tliat in a parallel case, amidst a general apostasy, when Elijah thought the whole nation was fallen into idolatry, God knew there was a remnant of true worshippers? 4. To Baal — Nor to the golden calves. 5. According to the election of grace — According to that gracious purpose of God, He that believeth shall be saved. 6. And if by grace, then it is no more of works — Whether ceremonial or moral else grac: is- no longer grace — The very nature of grace is lost. And if it be oj works, then it is no more grace : else work is no longer work — But the very nature of it is destroyed. Tliere is something so absolutely inconsistent, between the- being justified by grace, and the being justified by works, that if you suppose Bither, you of necessity exclude the other. For wliat is given to works is tht payment of a debt ; whereas grace implies an unmerited favour. So that the same benefit cannot, in the very nature of things, be derived from both. T. What then 7 — What is the conclusion from the whole ? It is this : That Israel general hath not attained justification : but those of them only who be lieve ; and the rest were blinded — By their own wilful prejudice. 8. God hath at length withdrawn '"'" Snirit anH o^ «»;»»ao ilison no to a spirit of {•lumber; which is fulfilled unto thi» ua^. • Deut. xxxu, 21. t Isaiah Ixv, 1, 2. t 1 Kings xix, 10. ^ Isuaii xxii, Ito. 394 ROMANS 9 this day. And David saith, * Lei their table become a snare, and a 10 trap, and a stumbling block, and a recompense to then. Let the.r eyes be darkened that they may not see, and bow down their back 1 1 alway. I say then. Have they stumbled so as to fall ? God forbid But by their fall salvation is come to the Gentiles, to provoke them 12 to jealousy. But if their fall be the riches of the world, and heir loss the riches of the Gentiles, how much more their fidneha ' \c For I speak to you Gentiles, as I am the apostle of the Gentiles I'l I magnify my office: If by any means I may provoke to jealoust 15 those who are my flesh, and save some of them. For if the cast lug away of them be the reconciling of the world, what will the .6 receiving o/" Mew be, but life from the dead ? For if the first fruits be holy, so is the lump : and if the root be holy, so are the branches. 17 And if some of the branches were broken off', and thou being a wild olive tree wert grafted in among them, and with them par- 18 takest of the root and fatness of the olive tree. Boast not against the branches, but if thou boast, thou bearest not the root, but the 19 root thee. Wilt thou say then. The branches were broken ofl^, that I 20 might be grafted in? Well; they were broken off" for unbelief, 9. And David saith — In that prophetic imprecation, which is applicable to them, as well as to Judas ; a recompense — Of their preceding wickedness. So sin is punished by sin. And thus the Gospel, which should have fed and strengthened their souls, is become a means of destroying them. 11. Have they stumbled sn as to fall — Totally or finally 7 No, but by their fall (or slip ; it is a very soft word in the original) salvation is come to the Gentiles. See an instance of this, Acts \iii, 46. To provoke them — The Jews themselves, n jealousy. 12. The first part of this verse is treated of ver. 13, &c, the latter, how much more their fulness, that is, their full conversion, ver. 23, &c. So many prophecies refer to this grand event, that it is surprising any C iristian can doubt of it. And these are greatly confirmed by the wonderful preservation of the Jews as a distinct people to this day. When it is accom- plished, it will be so strong a demonstration, both of the Old and New Testa, ment revelation, as will doubtless convince many thousand deists, in countries nominally Cliristian ; of whom there will of course be increasing multitudes among merely nominal Christians. And this will be a menns of swiftly propa. gating the Gospel among Mohaniinedans and pagans: who would probably have received it long ago, had they conversed only witii real Christians. 13. / magnify my office — Far from being ashamed of ministering to the Gen- tiles, I glory therein: the rather, as it may be a means of provoking my brethren to jealousy. 14. My flesh- -My kinsmen. 15. Life from the dead — Overflowing life to the world, which was dead. 16. And this will surely come to pass. For if the first fruits be holy, so is tk( lump — The consecration of them was esteemed the consecration of all. And so the conversion of a few Jews is an earnest of the convp>-sion of all the rest And if the root be holy — The patriarchs from whom they spring, surely God will at length make their descend:! nts also holy. 17. Thou — O Gentile, being a wild olive tree — Had the graft been nobler than the stock, yet its dependence on it for life and nourishment would leave it no room to boast against it. How much less, when, contrary to what is practised among men, the wild olive tree is ingrafted on the good. 18. Boast not against the branches — Do not they do this, who despise the Jews 7 or denv their future conversion ? 20. They were broken off for unbelief and thou standest by faith — Both condi. tionally, not absolutely; if absolutely, there might have been room toboapt; 6) faith — Tlie free gift of God, which therefore ought to bumble thee. * Psabn Ixix. 22. 23 CHAPTER XI. 396 21 and thou standeth by faith . Be not h gh minded, but fear. For il God spared not the natural branches, take heed lest he also spare 22 not thee. Behold therefore the goodness and the severity of God ! Toward them that fell, severity ; but toward thee, goodness, if thou 23 continue in his goodness ; else shall thou also be cut ofl'. And they, if they do not continue in unbelief, shall be grafted in ; for 24 God is able to graft them in again. For if thou wert cut off from the natural wild olive tree, and grafted contrary to nature into £ good olive tree ; how much more shall these, who are natural i5 branches, be grafted into their own olive tree ? Brethren, I would not that ye should be ignorant of this mystery, (lest ye should be wise in your own conceits,) that hardness is in part happened to 26 Israel, till the fulness of the Gentiles be come in ; And so all Israel shall be saved, as it is written, * The Deliverer shall come out of 27 Sion, and shall turn away iniquity from Jacob. And this is my 28 covenant with them, when I shall take away their sins. With re- gard to the Gospel, they are enemies for your sake ; but as for the 29 election, they are beloved, for the sake of their fathers. For thr 30 gifts and the calling of God are without repentance. As then ye were once disobedient to God, but have now obtained mercy through 31 their disobedience: So these also have now been disobedient, thai 32 through your mercy they may likewise find mercy. For God hath shut up all together in disobedience, that he might have mercy 33 upon all. O the depth of the riches, and wisdom, and knowledge 21. Be not high minded, but fear — We may observe, this fear is not opposed to trust, but to pride and security. 22. Else shnlt thou — Also, who now standest by faith, be both totally and finally cut off. 24. Contrary to nature — For according to nature, we graft the fruitful branch into the wild slock; but here the wild branch is grafted into the fruitful stock. 25. St. Paul calls any truth, known but to a few, a mystery. Such had been the calling of the Gentiles. Such was now the conversion of the Jews. Lest ye should be wise in your own conceits— Puffed up with your present advantages : dreaming that ye are the only Church ; or that tlie Church of Rome cannot fail. Hardness in part has happened to Israel, till — Israel therefore is neither totally nor finally rpjected : the fulness of the Gentiles be come in — Till there be a vast harvest among the heathens. 26. And so all Israel shall be saved — Being convinced by the coming in of the Gentiles. But there will be a still larger harvest among the Gentiles, when al] Israel is come in. The Deliverer shall come — Yea, the Deliverer iS come ; but not the full fruit of his coining. 28. They are now enemies — To ttie Gnspel, to God, and to themselves, which God permits for your sake : but as for the election — That part of them who ne. lievp fhey are beloved. 29. For the gift:; and the calling of God are without repentance — God does no? spent of his gifts to the Jews, or his calling of the Gentiles. 32. For God halh shut up all together in disobedience — Suffering each in their jrn to revolt from hirn. First, God suffered the Gentiles in the early age to revolt, and took the family of Abrahan as a peculiar seed to himself. Afterward '11- permitted thein to fall through unbelief, and took in the believing Gentiles .\na ne did even this to provoke the Jews to jealousy, and so bring them also in Uie end to faith. This was truly a mystery in the Divine conduct, which the !ipostle adores with such holy astonishment. 33. O the depth of the riches, and wisdom, and knowledge of God.' — In the 9 r chapter St. Paul had sailed but in a narrow sea ; now he is in the ocsan. The * Isaiah hx, 20. 396 ROMANS. of God ! How unsearchable are his judgments and his ways pasi i4 tracing out ! For * who hath known the mind of the Lord ? Or who 35 hath been his counsellor ? Who hath first given to him, and it 36 shall be repaid him again ? For of hnn, and through him, and to him are all things : to him be glory for ever ! Amen. XII. I exhort you therefore, brethren, by the tender mercies of God, to present your bodies unto God, a living sacrifice, holy 2 acceptable, which is your reasonable service. And be not con formed to this world, but be ye transformed by the renewmg of your mnid, that ye may prove what is that good, and acceptable, 3 and perfect will of God. And I say, through the grace which is given to me, to every one that is among you, not to think of him- self ^hove what he ought to think, but to think soberly, according 4 as God hath distributed to every one the measure of faith. For as depth of the riches is described, ver. 35, the depth of wisdom, ver. 34, the depth of linowledge in the latter p.irt of this verse. Wisdom directs all things to the best end ; knowledge sees that end. How unsearchable are his judgments— \Mth regard to unbelievers, his ways — \V ith regard to believers ! His ways are more upon a level, his judgments a great deep. But even his ways we cannot trace. 34. Who hath known the mind of the Lord — Before or any farther than he has revealed it. 35. Given to him — Either wisdom or power ? 36. Of him — as the Creator ; through him, as the Preserver : to him, as the ulti- mate End, are all things. To him be the glory of his riches, wisdom, knowledge. Amen ! A concluding word in which the affection of the apostle when it is come to the height shuts up all. XII. 1. / exhort you — St. Paul uses to suit his exhortations to the doctrines he has been delivering. So here the general use from the whole is contained in the first and second verses. The particular uses follow, from the third verse to the end of the epistle. By the tender mercies of God — The whole sentiment is derived from chapters i-v. The expression itself is particularly opposed tr *he wrath of God, chap, i, 18. It has a reference here to the entire Gospel, 1 j vna whole economy of grace or mercy, delivering us from the wrath of God, and ex- citing us to all duty. To present — (So chap, vi, 13 ; xvi, 19 ;) now actually to exhibit before God, your bodies — That is, yourselves ; a part is put for the whole ; the rather, as in the ancient sacrifices, of beasts, the body was the whole. These also are particularly named, in opposition to that vile abuse of their bodies, men- tioned chap, i, 24. Several expressions follow, which have likewise a direct re- ference to other expressions in the same chapter; a sacrifice — Dead to sin, and living — By that life, which is mentioned ch;ip. i, 17, chap, vi, 4, &c. Holy — Such as the holy law requires, chap, vii, 12. Acceptable, chap, viii, 8, wi'h is your reasonable service — The worship of the heathens was utterly unreasoiiable, chap, i, 18, &c ; so was the glorying of the Jews, chap, ii, 3, &c. But a Chr-stian acts in all things by the highest reason, from the mercy of God inferring his own duty. 2. And he not conformed — Neither in judgment, spirit, nor behaviour ; to thit world — Which neglecting the will of God, entirely follows its own ; that yt rna^ prove — Know by sure trial : which is easily done by him who has thus propented himself to God, what is that good, and acceptable, and perfect will of God — The will of God is here to be understood of all the preceptive part of Christianity, which is in itself so excellently good, so acceptable to God, and so perfective of our natures. 3. And I say — He now proceeds to show what that will of God is : through the grace which is given to me — He modestly adds this, lest he should seem to forget his own direction ; to every one that is among yon — Believers at Rome. Happy, had they always remembered this ! The measure of faith — (Treated of ir the first and following chapters) from which all other gifts and graces flow. * Isaiah xl. l.T CHAPTER XII. 397 in one body we have many members, and all members have nol 5 the same office, So we being many are one body in Christ, and 6 every one members of each other. Havmg then gilts difl'enng ac- cording to the grace that is given us, whether it be prophecy, let 7 us prophesy according to the analogy of faith : Or ministry, let us wait on our ministering ; or he that teachelh on teaching ; or he 8 t[ at exhorteth, on exhortation. He that imparteth, let him do it with simplicity ; he that presideth, with diligence ; he that showetJi mercy, vith cheerfulness. 9 Let love be without dissimulation. Abhor that which is evil, 10 cleave to that which is good. In brotherly love be full of tender affection toward each other, in honour preferring one another : 1 1 Not slothful in business, fervent in spirit, serving the Lord : R« 12 joice in hope, be patient in tribulation, continue instant in prayer. 13 Communicate to the necessities of the saints, pursue hospitality. 1 4 Bless them who persecute you ; bless and curse not. Rejoice 15 with them that rejoice, and weep with them that weep. Agree 5. So we — All believers, are one body — Closely connected together in Christ, and consequently ought to be helpful to each other. 6. Having then gifts differing according to the grace which is given us — Gifts are various : grace is one : whether it be prophecy — This, considered as an extra, ordinary gift, is that whereby heavenly mysteries are declared to men, or things to come foretold. But it seems here to mean the ordinary gift of expounding Scripture: let us prophesy according to the analogy oj faith — St. Peter expresses it, as the oracles of God : according to tlie general tenor of them ; according to that grand scheme of doctrine wJiich is delivered therein, touching original sin, iustiiication by faith, and present, inward salvation. Tliere is a wonderful ana. logy between all these ; and a close and intimate connection between the chief heads of that faith which was once delivered to the saints. Every article there, fore, concerning which there is any question, should be determined by this rule ; every doubtful scripture interpreted, according to the grand truths which run through the whole. 7. Ministering — As deacons. He that teacheth catechumens, for whom pa;- ticular instructers were appoined. He that exhorteth — Whose peculiar business it was to urge Christians to duty, and to comfort them in trials, 8. He that presideth — That hath the care of a flock. He that showeth mercy — In any instance, with cAecr/w/rtPSs— Rejoicing that he hath such an opportunity. 9. Having spoken of faith and its fruit, ver. 3, &c, he comes now to love. The 9th, 10th, and 11th verses refer to chapter the seventh; the 12th verse to chapter the eighth : the 13th verse, of communicating to the saints, whether Jews or Gentiles, to chapter the ninth, &-c. Part of the 16th verse is repeated from chap, xi, 25. Abhor that which is evil ; cleave to that which is good — Both in- wardly and outwardly, whatever ill will or danger may follow. 10. In honour preferring one another — Which you will do, if you habitually consider what is good in others, and what is evil in yourselves. 11. Whatsoever ye do,, do it with your might. In every business, diligently %nd fervently serving the Lord; doing ail to God, not to man. 12. Rejoicing i7i hope — Ofperf.ct holiness and everlasting happiness. Hitherti the apostle has been treating of f lith and love ; now of hope also, (See the 5th n^ 8th chapters.) Afterward, of duties toward others; saints, ver, 13. Perse- S.itors, ver, 14. Friends, strangers, enemies, ver. 15, &c. 13. Communicate to the necessities of the saints — Relieve all Christians that are in want. It is remarkable, tliat the apostle, treating expressly of the duties flow, ing from tlie comumnion of saints, yet never says one word about the dead. Pursue hospitality — Not only embracing those that ofier, but seeking opportu. nities to exercise it. 14. Curse not — No, not in your heart. 15. Rejoice — The direct opposite to weeping is laughter : but this does nut K VI cU suit a Christian. 26 398 ROMANS. 16 in the same affection toward each other. Mind not high, but con 17 descend to low things. Be not wise in your own conceit. Ren- der to no man evil for evil. Provide things honest in the sight of 18 all men. If it be possible, as much as lieth in you, live peacea 19 bly with all men. Dearly beloved, revenge not yourselves but rather give place unto wrath ; for it is written, * Vengeance is 20 mine ; I will repay, saith the Lord. Therefore if f thy eaem;^ hunger, feed him; if lie thirst, give him drink; for in so doiii^ 21 thou shalt heap c«>als of firo upon his head. Be not overcomt with evil, but overcome evil with good XIII. Let every soul be subject to the supreme powers, for there is no power but from God ; the powers that be are appointed by 2 God. Whosoever therefore resisteth the power, resisteth the appointment of God ; and they that resist shall receive to them- 3 selves condemnation. For rulers are not a terror to good works, but to evil. Wouldst thou then not be afraid of the power ? Do that which is good, and thou shalt have praise from it ; for he is 4 the servant of God to thee for good. But if thou dost that which is evil, be afraid ; for he beareth not the sword in vain ; for he 16. Mind not high things — Desire not riches, honour, or the company of the great. 17. Provide — Think beforehand; contrive to give as little offence as may be to any. 19. Dearly beloved — So he softens the rugged spirit, revenge not yourselves, but leave that to God. Perhaps it might more properly be rendered, Leave room for xorath — Tiiat is, the wrath of God, to whom vengeance properly belongs. 20. Feed him — With your own liand : if it be needful, even put bread into his mouth. Heap coals of fire upon his head — That part which is most sensible. " So artists melt the sullen ore of lead, By heaping coals of fire upon its head : In the kind warmth the metal learns to glow, And pure from dross, the silver runs below." 21. And if you see no present fruit, yet persevere. Be not overcome with evil — As all are wlio avenge tlicmselves. But overcome evil with good — Conquer your enemies by kindness and patience. XIII. St. Paul writing to tlie Romans, whose city was the seat of the empire, speaks largely of obedience to magistrates. And this was also in effect a public apology for the Christian religion. Let every soul be subject to the supreme pow- ers — An admonition peculiarly needful for tlie Jews. Power, in the singular number, is the supreme authority; powers are they who are invested with it. That is more readily acknowledged to be from God than these. The apostle iiffirms it of both. They are all from God, who constituted all in general, and permits each in particular by "his providence. The powers that be are appointea by God — It mignf be rendered, are subordinate to, or orderly disposed under God implying that they are God's deputies or vicegerents ; and, consequently, thei« authority being in effect his, demands our conscientious obedience. 2. Whoever resisteth the power — In any other manner than the laws of tht Community direct, shall receive condemnation — Not only from the magistrate, bu'! from God also. 3. For rulers are in the general, notwithstanding some particular excep- tions, a terror to evil works only. Wouldst thou then not be afraid ? — There is one fear which precedes evil actions, and deters from thern : this should always remain. There is another fear which follows evil actions : they who do well a free from this. 4. The sword — The instrument of capital punishment which God authttrizei nm to inflict. » Deut. xxxii. 35. t Prov. xxv, 2i, &c. CHAPTER Xlli. 39*1 18 the servant of God, an avenger for wrath against him that doth 5 evil. Wherefore ye must needs be subject, not only for wrath, but 6 also for conscience' sake. For this cause ye pay tribute also ; for they are the ministers of God, attending continually on this very 7 thing. Render therefore to all their dues : tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour 8 to whom honoar. Owe no man any thing, but love one another ; 9 for he that loveth another, hath fulfilled the law. For this. Thou ihalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness, thou shalt not covet, and if there be any other commandment, it is summed up in this saying. Thou 10 shalt love thy neighbour as thyself. Love worketh no evil to his neighbour : therefore love is the fulhlling of the law. 11 And do this, knowing the season, that it is high time now to awake out of sleep ; for salvation is nearer to us now than when 12 we first believed. The night is far spent; the day is at hand; let us therefore put off the works of darkness, and put on the 13 armour of light. Let us walk decently as in the day; not in ban- queting and drunken entertainments ; not in uncleannesses and 14 wantonness, not in strife and envy. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the desires thereof. 5. Not only for fear of wrath — That is, punishment from man ; but for con- science'' sake — Out of obedience to God. 6. For this cause — Because they are the ministers (ofBcers) of God, for the pub- lie good. This very thing — The public good. 7. To all magistrates ; tribute — Taxes on your persons or estates ; custom — For the goods exported or imported ; fear — Obedience ; honour — Reverence. All these are due to the supreme power. 8. From our duty to magistrates he passes on to general duties. To love one another — An eternal debt which can never be sufficiently discharged. But yet if this be rightly performed, it discharges all the rest. For he that loveth another — As he ought, hath fulfilled the whole law — Toward his neighbour. 9. If there be any other more particular connnandment toward our neighbour, as there are many in the law, it is summed up in this — So that if you was not thinking of it, yet if your heart was full of love, you would fulfil it. 10. Therefore love is the fulfilling of the law — For the same love which restrains from all evil, incites us to all good. 11. And do this — Fulfil the law of love in all the instances above mentioned; knowing the season — Full of grace, but hasting away : that it is high time to awake out of sleep — How beautifully is the metaphor carried on ! This life, a night : the resurrection, the d:iy: the Gospel shining on the heart, the dawn of this day: we are to awake out of sleep ; to rise up and throw away our night clothes, fit onlj for darkness, and put on new. And being soldiers, we are to arm, and prepare for fight, who are encompassed with so many enemies. The day dawns, when we receive faith, and then sleep gives place. Then t '3 time to rise, to ;.rm, to walk, to work, lest sleep steal upon us again. Final talration, glory, is nearer to us now than when we first believed. It is con. linui'ly advancing, flying forward upon the swiftest wings of time. And that which remains between the present hour and eternity, is comparatively iti, a moment. 13. Banqueting — Luxurious, elegant feasts. 14. But put ye on the Lord Jesus Christ — Herein is contained the whole of our salvation. It is a strong and beautiful expression for the most intimate union With nun, and being clothed with all the graces whicli were in him. The apostle does not say. Put on purity and sobriety, peacefulness and benevolence. But he says all this, and a thousand times more at once, in saying. Put on Christ. And 400 ROMANS. XIV. Him that is weak in the faith, receive ; but not to Joubtful 2 disputations. For one believeth that he may eat all things ; 3 another who is weak, eateth herbs. Let not him that eateth despise him that eateth not : and let not him that eateth net judge 4 him that eateth ; for God hath received him. Who art thou that judgest another's servant ? To his own master he standeth or falleth. Yea, he shall be upheld ; for God is able to uphok' 3 him. One man esteemeth one day above another ; another es teemeth every day alike ; let every man be fully persuaded in his f own mind. He that regardeth the day, regardeth it to the Lord ; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord ; for h« giveth God thanks ; and he that eateth not, to the Lord he eatetl 7 not, and giveth God thanks. For none of us liveth to himself, and none dieth to himself. But if we live, we live unto the Lord ; 8 and if w=- d'e, we die unto the Lord. Whether therefore we live 9 or die, we are the Lord's. For to this end Christ both died and lived, that he might be the Lord both of the dead and of the living. 10 But why dost thou judge thy brother? or why dost thou despise thy brother? for we shall all stand before the judgment seat of 11 Christ. For it is written, * As I live, saith the Lord, every knee 12 shall bow to me, and every tongue shall confess to God. So then 13 every one of us shall give an account of himself to God. Let us therefore no longer judge one another ; but judge this rather, noi 14 to lay a stumbling block or a scandal before a brother. I know, make not provision — To raise foolish desires ; or when they are raised already, to satisfy them. XIV. 1. Him that is weak — Through needless scruples, receive — With all love and courtesy into Christian fellowship: but not to doubtful disputations — About questionable points. 2. All things — All sorts of food, though forbidden by the law 3. Despise him that eateth not — As over scrupulous, or superstitious. Judge him that eateth — As profane, or taking undue liberties : fo7- God hath received fiim — Into the number of his children, notwithstanding this. 5. One day above another — As new moons and other Jewish festivals. Let every man be fully persuaded — That a thing is lawful before he does it. 6. Regardeth it to the Lord — That is, out of a principle of conscience towarc God. To the Lord he doth not regard it — He also acts from a principle of con science. He that eateth not — Flesh, giveth God thanks — For liis herbs. 7. None of us — Christians, in the things we do, liveth to himself — Is at hit. owr. disposal ; doth his own will. 10. Or why dost thou despise thy brother? — Hitherto Om: _^stle has addressed the weak brother. Now he speaks to the stronger. 11. As I live — An oath proper to hmi, because hr nly possesseth life infinite and independent. It is Christ who is here termed bo*h Lord and God ; as it i* he to whom we live, and to wlioin we die. Every tongue shall confess to God— Shall own him as their rightful Lord; which shall then only be accomplished ja ts f\ill extent. The Lord grant we may find mercy in that day ! And may i» ilso be imparted to those who have differed from us I Yea, to those who have cens ired and condenmed us for things which we have done from a desire to please him, or refused to do, from a fear of offending him. 13. But judge this rather concerning ourselves, not to lay a stumbling block- By moving him to do as thou dost, tiiough against his conscience ; or a scandal — Moving him to hate or judge thee. 4. / am assured by the Lord Jesus — Perhaps by a » articular revelation, thai * Isaiah xlv, 23. CHAPTER XV. 401 and am assured bv the I^ord Jesus, that nothing is unclean of itself; but to him iha't accounteth any thing to be unclean, it is .5 unclean. But if thy brother is grieved by thy meat, thou no longer vvalkest charitably. Destroy not him by thy meat, for whom 16 Christ died. Therefore let not your good be evil spoken of 17 For the kingdom of God is not meat and drink, but righteous 18 nc3s, and peace, and joy in the Holy Ghost. And he that '.. these 1 9 serveth Christ, is acceptable to God, and approved by men. Lef us therefore pursue the things that tend to peace, and to mutual 2C edification. For mea' destroy not the work of God. All things indeed are pure : but it is evil to that man who eateth with ofTence 21 It is good not to eat flesh, neither to drmk wine, nor to do any thing whereby thy brother stumbleth, or is offended, or made weak 22 Hast thou faith ? have it to thyself before God. Happy is he that 23 condemneth not himself in that thing which he alloweth. But he that doubteth is condemned if he eat, because it is not of faith ; for whatsoever is not of faith is sin. XV. Therefore we who are strong ought to bear the infirmities 2 of the weak, and not to please ourselves. Let every one of us 3 please his neighbour, for his good to edification. For Christ pleased not himself; but as it is written, * The reproaches of thtre is nothing — Neither flesh nor herbs, unclean of itself — Unlawful under th« Gospel. 15. If thy brother is grieved — That is, wounded, led into sin, destroy not him for whom Christ died — So we see he for whom Christ died may be destroyed ! leith thy meat — Do not value thy meat more tlian Christ valued his life. 16. Let not then your good and lawful liberty be evil spoken of — By being oflen. sive to others. i7. For the kingdom of God — That is, true religion, does not consist in exter nal observances ; but in righteousness, the image of God stamped on the heart, the love of God and man, accompanied with the peace that passeth all understand ing, and joy in the Holy Ghost. 18. In these — Righteousness, peace, and joy. Men — Wise and good men. 19. Peace and edification are closely joined. Practical divinity tends equally to peace and to edification. Controversial divinity less directly tends to edifi cation ; although sometimes, as they of old, we cannot build without it, Neh iv, 17. 20. The work of God — Which he builds in the soul by faith, and in the Church by concord.' It is evil to that man who eateth with offence — So as to offend another thereby. 21. Thy brother stumbleth — By imitating thee against his conscience, contrary to righteousness ; or is offended at what thou dost, to the loss of his peace ; or made weak; hesitating between imitation and abhorrence, to the loss of that joy in the Lord vvhicli was his strength. 22. Hast thou faith ? — That all things are pure, have it to thyself before. God — In circumstances like these, keep it to thyself, and do not offend others by it. Happy is he that condemneth hot himself — By an improper use of even innocent things. And happy is he who is free from a doubting conscience : he that hath this may allow the thing, yet condemn himself for it. 23. Because it is not of faith — He does not believe it lawfiil. And in all these cases, whatsoever is not of faith is sin — Whatever a man does, without a full persuasion of its lawfulness, it is sin to him. XV. 1. We who are strong — Of a clearer judgment, and free from these scru pies. And not to please ourselves — Without any regard to others. 2. For hia ^ood— -This is a general word ; edification is one species of good. ♦ Psalm Ixix. 9 «W ROMANS 4 them that reproached thee, fell upon me. For whatsoever things were written aforetime, were written for our instruction, that we, th'-ough patience and consolation of the Scriptures, may have 5 hope. Now the God of patience and consolation give you to think the same thing, one with another, according to Christ Jesus, 6 That ye may with one mind and one month glorify the God and 7 Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also hath received you, to the glory of Goc i. Now I say, Christ Jesus was a servant of the circumcision, fo: the truth of God, to confirm the promises made to the fathers 9 And that the Gentiles might glorify God for his rnercy, as it is written, * For this cause I will confess to thee among the Gen- 10 tiles, and sing unto thy name. And again he saith, "j" Rejoice, ye 11 Gentiles, with his people. And again, :}: Praise the Lord, all ye 12 Gentiles, and laud him, all ye people. And again Isaiah saith, § There shall be the root of Jesse, and he that ariseth to rule over 13 the Gentiles: in him shall the Gentiles hope. Now the God of hope fill you with all joy and peace in beLeving, that ye may abound in hope by the power of the Holy Ghost 14 And I myself also am persuaded of you, my brethren, that ye likewise are full of goodness, being filled with all knowledge, and 15 able to admonish one another. Nevertheless, brethren, I have written the more boldly to you in some respect, as putting you in 16 mind, because of the grace which is given to me of God, That 1 3. But bore not only the infirmities, but reproaches of his brethren, and so fulfilled that scripture. 4. Aforetime — In the Old Testament : that we through patience and consolation of the Scriptures might have hope — That through the consolation which God gives us by these, we may have patience and a joyful hope. 5. According to the power of Jesus Christ. 6. That ye — Both Jews and Gentiles, believing with one mind, and confessing with one mouth. 7. Receive ye one another — Weak and strong, with mufual love. 8. Now I say — The apostle here shows how Christ received us : Christ Je- sus— Jesus is the name, Christ the surname. The latter was first known to the lews, the former to the Gentiles. Therefore he is styled Jesus Christ, when the words stand in the common natural order. When the order is inverted, as here, the office of Christ is more solemnly considered : was a servant — Of his Father; of the circumcision — For the salvation of the circumcised, the Jews. For the truth of God — r." manifest the truth and fidelity of God. 9. As it is written — In the 18th Psalm, where the Gentiles and Jews are spo. ken of, as joining in the worship o"the God of Israel. 12. There shall he the root of Jesse — That kings and the Messiah should spring from his house was promised to Jesse before it was to David. In him shall the Gentiles hope — Who before had been without hope, Eph. ii, 12. 13. Noio the God of hope — A glorious title of God ; but till now unknown tiB "he heathens, for their goddess Hope, like their other idols, was nothing; whose temple at Rome was burnt by lightning. It was indeed built again not long afier, ■5ut was again burnt to the ground. 14. There are several conclusions of this epistle. The first begins at this verse, the second, chap, xvi, 1 ; the third, ver. 17; the fourth, ver. 21; and the 5tJi, ver. 25. Ye are full of goodness — By being created anew, and filled with all knowledge — By long experience of the things of God : To admonish — To in struct, and confirm. 15. Because of the grace — That is, because I am an apostle of the Gentiles. ♦ Psalm xviii. 49 + Deut xrxii. 43. t Psalm cxvii, 1. ^ Isaiah xj, 10. CHAPTErv XV 403 should be the servant of Jesus Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles may be 17 acceptable, being sanctified by the Holy Ghost. I have ther£ 1 Cor. i, 24, where Clirist is styled the wisdom of G(d, and the powei 9f G'^sd. To him be glory through Christ Jesus for ever. And let every h 1i»»«»i iKjr. Amen! NOTES ST. PAUL'S FIRST EPISTLE TO THE CORINTHIANS Corinth was a city of Achaia, situate on the isthmus which joins Peloponne. BUS, now called the Morea, to the rest of Greece. Being so advantageously situ- ated for trade, the inhabitants of it abounded in riches, which by too natural a consequence led them into luxury, lewdness, and all manner of vice. Ye*t even here St. Paul planted a numerous Church, chiefly of heathen con. verts : to whom, about tliree years after he had left Corinth, he wrote this epistle from Ephesus : as well to correct various disorders of which they were guilty, as to answer some questions which they had proposed to him THE EPISTLE CONSISTS OF I. The inscription . ... Chap, i, 1-3 II. The treatise itself, in which is, 1. An exhortation to concord, beating down all glorying in the flesh 4-iv, 21 2. A reproof, 1. For not excommunicating the incestuous person . v, 1-13 2. For going to law before heathen judges ... vi, 1-11 3. A dissuasive from fornication . . . 12-20 4. An answer to the questions they had proposed concerning marriage vii, 1, 10, 25, 36, 39 5. Concerning things sacrificed to idols .... viii, 1-ix, 1 6. Concerning the veiling of women .... 2-16 7. Concerning the Lord's Supper 17-34 8. Concerning spiritual gifts . . ... xii, xiii, xiv 9. Concerning the resurrection ...... xv, 1-58 10. Concerning the collection for the poor; the coming of himself; of Timothy ; of Apollos; the sum of all . xvi, 1, 5, 10 12,13, 14 HI. The conclusion . . . . 1& 17 19- 24 I. CORINTHIANS. 1 Paul, called to be an apostle of Jesus Christ, through the will ol 2 God, and Sosthenes the brother, To the Church of God, which is in Ver. 1. Paul, called to be an apostle — There is great propriety in every clause of the salutation, particularly in this, as there were some in the Church of Corinth, who called the authority of his mission in question : through the will of God-^ Called the commandment of God, 1 Tim. i, 1. This was to the Churches the ground of his authority ; to Paul himself, of an humble and ready mind. By the mention of God, the authority of man is excluded. Gal. i, 1, by the mention of the will of God, the merit of Paul, chap, xv, 8, &c. And Sosthenes — A Co- rinthian, St. Paul's companion in travel. It was both humility and prudence in the apostle, thus to join his name witli his own, in an epistle wherein lie was tr "•eprove so many irregularities. Sosthenes the brother — Probably this word i» 408 I. CORINTHIANS. Corinth, to them who are sanctified through Christ Jesus, called and holy, with all that in every place call upon the name of our Lord 3 Jesus Christ, both theirs and ours : Grace be unto you, and peace from God our Father, and the Lord Jesus Christ. 4 I thank my God always on your behalf, for the grace of God 5 which is given to you by Christ Jesus : That in every thing ye are 6 enriched through him, in all utterance and in all knowledge, A« 7 the testimony of Christ was confirmed among you : So that ye are wantmg in no good gift, waiting for the revelation of our L jrd Je> S sus Christ, Who will also confirm you to the end, that ye may be 9 blameless in the day of our Lord Jesus Christ. God is faithful by whom ye were called into the fellowship of his Son Jesus Christ our Lord. 1 0 Now I exhort you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you, but that ye be perfectly joined togetlier, in the same mind and 1 1 in the same judgment. For it hath been declared to me of you, my emphatical ; as if he had said, Who from a Jewish opposer of the Gospel became a faithful brother. 2. To the Church of God which is in Corinth — St. Paul, writing in a familiar manner to the Corinthians, as also to the Thessalonians and Galatians, uses this plain appellation. To the other Churches he uses a more solemn address. Sanctified through Jesus Christ — And so undoubtedly they were in general, not. •withstanding some exceptions : called — Of Jesus Christ, Rom. i, 6, and — As the fruit of that calling, made holy. With all that in every place — Nothing could better suit that catholic love which St. Paul labours to promote in this epistle, than such a declaration of his good wishes for every true Christian upon earth. Call upon the name of our Lord Jesus Christ — This plainly implies that all Chris- tians pray to Christ as well as to the Father through him. 4. Always — Whenever I mention you to God in prayer. 5. In all utterance and knowledge — Of Divine things. These gifts the Corin- thians particularly admired. Therefore this congratulation naturally tended to soften their spirits, and make way for the reproofs which follow. 6. The testimony of Christ — The Gospel, was confirmed among you — By these gifts attending it. They knew they had received these by the hand of Paul : and this consideration was highly proper, to revive in them their former reverence and affection for their spiritual father. 7. Waiting with earnest desire for the glorious revelation of our Lord Jesus Christ — A sure mark of a true or false Christian. To long for, or dread this revelation. 8. Who will also, if you faithfully apply to him, confirm you to the end — in the day of Christ — Now it is our day, wherein we are to work out our salvation. Then it will be eminently the day of Christ, and of his glory in the saints. 9. Gud is faithful — To all his promises: and therefore to him that hath shall be given: by whom ye are called — A pledge of his willingness to save you unto the uttermost. / 10. NoiD I exhort you — Ye have faith and hope: secure love also by the en- dearing name of our Lord Jesus Christ — Infinitely preferable to all the human nimes in which we glory, that ye all speak the same thing — They now? spoke diffirent things, ver. 12 : and that there be no schisms among you — No alienat'on of .iffection from each other. Is this word ever tt ken in any other sense in Scripture ? But that ye be joined in the same mind — Affections, desires, and iudgment — Touchir g all the grand truths of the Gospel. li. It hath been declared to me — by them of the family of Chloe — Which some suppose to have been the wife of Stephanas, and the mother of Fortunatus, and Achaicus. By these three the Corinthians had sent tlieir letter to St. Paul, chap. Kvi, 17. That there are contentions — A word equivalent with schisms in the pra ceding verse CHAPTER I. 409 brethren, hv them of the family of Chloe, that there are contentions 12 among you. Now this I say, every one of you saith, 1 im of Paul, 13 and I of A polios, and I of Cephas, and I of Chrisi Is Christ divided ? VVas Paul crucified for you ? Or were you baptized 4 into the name of Paul ? I thank God that I baptized none of jou i5 but Crispus and Gaius : Lest any should say that 1 had baptize J 16 in my own name. I baptized also the house of Stephanas, f know not that I baptized any other. .7 For Christ did not send me to baptize, but to preach the Gos- pel ; but not with wisdom of speech, lest the cross of Christ 18 should be made of none efTecl For the doctrine of the cross is indeed to them that perish foolishness : but to us who are saved, 19 it is the power of God. For it is written, *I will destroy the wisdom of the wise, and abolish the understanding of the prudent 20 t Wher^ is the wise ? Where is the scribe ? Where is the dis- puter of .his world ? Hath not God made foolish the wisdom of this 21 world ? For since, in the wisdom of Goil, the world by wisdom 12. Now this I say — That is, what I mean is this : There are various parties among you, who set themselves one against another, in behalf of the several teachers they admire. And I of Christ — They spoke well; if they had not on this pretence despised their teachers, chap, iv, 8 : perhaps they valued themselves on having heard Christ preach in his own person. 13. Is Christ divided? — Are not all his members still under one head? Was not he alone crucified for you all ? And were ye not all baptized in his name ? The glory of Christ then is not tc oe divided between him and his servants ; neither is the unity of the body to be torn asunder, seeing Christ is one still. 14. / thank God, (a pious phrase for the common one, / rejoice,) that in the course of his providence, I baptized none of you, but Crispus (once the ruler of the synagogue) and Gaius. 15. Lest any should say that I baptized in my own name — In order to attach them to myself. 16. 7 know not — That is, it does not at present occur to my memory, that I baptized any other. 17. For God did not send me to baptize — That was not my chief errand : those of inferior rank and abilities could do it : (though all the apostles were sent to baptize also. Matt, xxviii, 19 :) but to preach the Gospel — So the apostle slides into his general proposition : but not with wisdom of speech — With the arti- ficial ornaments of discourse, invented by human wisdom, lest the cross of Christ should be made of none effect — The whole effect of St. Paul's preaching was owing to the power of God accompanying the plain declaration of this great truth, Christ bore our sins upon the cross. But this effect might have been imputed to another cause, had he come with that wisdom of speech wliich they admired. 18. To them that perish — By obstinately rejecting the only name whereby they can be saved. But to us who are saved — Now saved from our sins, and in the way of everlasting salvation, it is the great instrument of the power of God. 19. For it is written — And the words are remarkably applicable to this great even;. 20 Where is the wise? &c. — The deliverance of Judea from Sennacherib, is ^hat 1-aiah refers to in these words ; in a bold and beautiful allusion to which n9 apostle, in the clause that follows, triumphs over all the opposition ot human jvisdom to the victorious Gospel of Christ. What could the wise men of tht Gentiles do against this ? or the Jewish scribes ? or the disputers of this world 1 those among both, who, proud of their acuteness, were fond of controversy, and thought they could confute all opponents ? Hath not God made foolish the wis. dom of this ttorld? — That is, shown it to be very foolishness. 21. For since in the wisdom of God — According to his wise disposals, leaving them to make the trial the world, whether Jewish or Gentile, by all it^ boasted * Isaiah xxix. 14 t Isaiah xxsiii, 16. 410 I. CORINTHIANS. knew not God, it pleased God by the foolishness of preaching to 22 save them that believe. For whereas the Jews demand signs 23 and the Greeks seek wisdom, We preach Christ crucified, to the 24 Jews a stumbling block, and to the Greeks foolishness : But to them that are called, both Jews and Greeks, Christ the pov er of 25 God, and the wisdom of God. Because the foolishness of Goti i.» wiser than men, and the weakness of God is stronger than men 26 Behold your calling, brethren : that not many wise men after thb 27 flesh, not many mighty, not many ncble, are called. But God hath chosen the foolish things of the world to shame the wise, and ihe weak things of the world hath God chosen to shame the 28 things that are mighty : And the base things of the world, and things that are despised, hath Gnd chosen ; yea, things that are 29 not, to bring to nought the things that are ; That no flesh may 30 glory before God. But of him are ye in Christ Jesus, who is made by God unto us wisdom, and righteousness, and sanctification, and 31 redemption : That as it is written, *He that glorieth, let him glory in the Lord. II. And I, brethren, when I came to you, came not with loftiness of speech or of wisdom, declaring to you the tv"5stimony of God. wisdom, knew not God — Though the whole creation declared its Creator, and though he declared himself by all the prophets; it pleased God by a way which those who perish count mere foolishness, to save them that believe. 22. For whereas the Jews demand of the apostles, as they did of their Lord, nure signs still, after all they have seen already; and the Greeks or Gentilee seek loisdom — The depths of philosophy, and tiie charms of eloquence. 23. We go on to preach, in a plain, and historical, not rhetorical or philoso. pbical manner, Christ crucified, to the Jews a stumbling blovk^ just opposite to the signs they demand, and to the Greeks foolishness, a silly talc, just opposite to the wisdom they seek. 24. But to them that are called — And obey the heavenly calling, Christ, with his cross, his death, his life, his kingdom. And they experience, first, that he is the power, then that ho is the wisdom of God. 25. Because the foolishness of God — The Gospel scheme, which the world judge to be mere foolishness, is wiser than the wisdom of men; and weak as they ac- count it, stronger than all the strength of men. 26. Behold your calling — What manner of men they are whom God calls; thai not many wise men after the flesh — In the account of the world, not many mighty — Men of power and authority. 28. Things that are not — The Jews frequently called the Gentiles them that are not, Esdras vi, 56, 57 ; in so supreme contempt did they hold them. The thing i that are — In high esteem. 29 That no flexh — A fit appellation. Flesh is fair, but withering as grass: »c ly glory before God — In God we ought to glory. 30. Of him — Out of his free grace and mercy, are ye — Ingrafted into Christ Jlsus, who is made unto us that believe wisdom, who were before utterly foo.isk and ignorant ; righteousness, the sole ground of our justification, who were before under the wrath and curse of God ; sanctification, a principle of uni- vers;al holiness, whereas before we were altogether dead in sin ; and redemp. tion, that is, complete deliverance from all evil, and eternal bliss both of soul ind body. 31. Let him glory in the Lord — Not in himself, not in the flesh, not in the world. II. 1. And /accordingly came to you, not with loftiness of speech or of wi»- dom — I did not ""ffect either deep wisdom or eloquence ; declaring the testimony oj God — What Ojd p-ave me to testify concerning his Son. * Jeremiah ix, 23 24 CHAPTER 11. 4il 2 For I determined not to know any thing among you save Jesua 3 Christ and him crucified. And 1 was with you ni weakness, and 4 in fear, and in much trembling. And my speech and my preaching was not with the persuasive words of human wisdom, Ijut with the 5 demonstration of the Spirit and of power ; That your faith might not stand in the wisdom of men, but in the power of God. 6 Yet we speak wisdom among the perfect : but not tlie wis lom of this world, nor of the rulers of this world, that come to nought ; 7 But we speak the hidden wisdom of God in a mystery, which God 8 ordained before the world for our glory ; Which none of the rulers of this world knew ; for had they known it, they woukl not have 9 crucified the Lord ot glory. But as it is written, * Eye hiJi not seen, nor hath ear heard, neither hath it entered into the heart of 0 man, v/hat things God hath prepared for them that love him. But God hath revealed them-io us by his Spirit; for the Spirit search- 1 eth all thmgs, even the deep tlimgs of God. For what man know- eth the things of a man, but the spirit of a man which is in him ? 2. I determined not to know any thing — To waive all^ny otlier knowledge, and iiot to preach any thing, save Jesus Christ and him crucified — That is, what he did, suffered, taught. A part is put for the whole. 3. And I was with you — At my first entrance, in weakness of body, 2 Cor. xii, 7 ; and in fear — Lest I should offend any ; and in much trembling — Tha emotion of my mind affecting my very body. 4. And my speech in private, as well as ?ny public preaching, was not with the persuasive words of human wisdom, such as the wise men of the world use ; but with the demonstration of the Spirit and of power — With that powerful kind of demonstration which flows from the Holy Spirit ; which works on the conscience with the most convincing light and the most persuasive evidence. 5. That your faith might not be built on the wisdom or power of man. but on the wisdom and power of God. 6. Yet we speak wisdom — Yea, the truest and most excellent wisdom, among the perfect — Adult, experienced Christians. By wisdom here he seems lo mean, not tlie whole Christian doctrine, but the most sublime and abstruse parts of it But not the wisdom admired and taught by the men of this world, nor of the rulert of this world, Jewish or heathen, that come to nought — Both they and their wis. dom, and the world itself. 7. But we speak the mysterious wisdom of God, which was hidden for manj' ages from all the world; and is still hidden even from babes in Christ; much more from all unbelievers. Which God ordained before the world — So fir is thiti from coming to nought, like worldly wisdom : for our glory — Arising from the glory of our Lord, and then to be revealed, when all worldly glory vanishes. 8. Had they known it — That wisdom, they would not have crucified — Punislied as a slave, the Lord of glory — Tlie giving Christ this august title, peculiar to the gre.it Jehovah, plainly shows him to be the supreme God. In like manner the Father is styled, the Father uf glory, Eph. i, 17 ; and the Holy Gliost, the Spirit of glory, 1 Pet. iv, 14. The application of this title to all the throe shows that the Father, Son, and Holy Ghost, are the God of glory ; as the only true God is ; \V.cd, Psa. xxix, 3, and vii, 2. ^. But this ignorance of theirs fulfils what is written concerning the blessings ai U.e Messiah's kingdom. No natural man hath either seen, heard, or known, l\e l\'ngs which God hath prepared, saith the propliet, for them that love him. 10. But God hath revealed (yea, and freely given, ver. 12,) them io us; even inconcaivable peace and joy unspeakable, by his Spirit — Who intimately and fully knows them : for the Spirit searcheth even the deep things of God — Be they ever so hidden and mysterious : the depths both of his nature and his kingdom. 11. For what man knoweth the things oj a man — 4i! the inmost recesses of his mind ; although men are all of one nature, and so iraF 'le moie ?a-ily know one * Isaiah Ixiv, 4. *12 1. CORINTHIANS. So the things of God also knoweth no one, but the Spirit cf God 12 Now we have received, not the spirit of the world, but the Spirit which is of God, that we may know the things which are freely 13 given to us of God. Which also we speak, not in words taught by human wisdom, but in those taught by the Spirit, explaining spi- 14 ritual things by spiritual words. But the natural man receivetn not the things of the Spirit of God ; for they are foolishness Lq. him : neither can he know them, because they are spiritual} 15 discerned. But the spiritual man discerneth indeed all things, 16 yet he himr.elf is discerned by no man. * For who hath known the mind cf the Lord, that he may instruct him^ But we have ..he mind of Christ. III. And I, brethren, could not speak to you as unto spiritual, but as 2 unto carnal, as unto babes in Christ. I fed you with milk, not with 3 meat ; for ye were not able to bear it : nor are ye now able. For ye are still carnal : for while there is among you emulation, and strife, and divisions, are ye not carnal, and walk according to man ' 4 For while one saith, I am of Paul, and another, I am of Apollos ; are ye not carnal ? another. So the things of God kvoweth no one but the Spirit — Who consequently is God. 12. Now tee have received not the spirit of the world — This spirit is not properly received; for the men of the world always had it. But Christians receive the Spirit of God, which before they had not. 13. Which also we speak, as well as know, in words taught by the Holy Spirit — Such are all the words of Scripture. How high a regard ought we then to retain for them ! Explaining spiritual things by spiritual words — Or adapting spiritual words to spiritual things — Being taught of the Spirit to express the things of the Spirit. 14. But the natural man — That is, every man who hath not the Spirit, who has no other way of obtaining knowledge but by his senses and natural under- standing, receiveth not — Does not understand or conceive, the things of the Spirit — The things revealed by the Spirit of God, whether relating to his nature or his kingdom ; for they are foolishness to him — He is so far from undarstand. ing, that he utterly despises them. Neither can he know them — As he has not the H^ill, so neither has he the power; because they are spiritually discerned — They ;an only be discerned by the aid of that Spirit, and by those spiritual senses which le has not. 15. But the spiritual man — He that hath the Spirit, discerneth all the things of God, whereof we h:ive been speaking, yet he himself is discerned by no man — No natural men. They neither understand what he is, nor what he says. 16. Who — What natural men. We — Spiritual men, apostles in particular, have — Know, understand, the mind of Christ — Concerning the whole plan of Gospel salvation. III. 1. And I, brethren — He spoke before, chap, ii, 1, of his entrance, now of his progress among them ; could not speak to you as unto spiritual — Adult, et. perienced Christinns; but as unto men who were still in a great measure carnal; as unto babes in Christ — Still weak in grace, thougli eminent in gifts, chap, i, S. 2. / fed you as babes with milk — Tlie first and plainest truths of the Gospel. So should every preacher suit his doctrine to his hearers. 3. For while there is among you emvlntion in your hearts, strife in your words, and actual divisions, are ye not carnal, and walk according to man ? — As me'S men ? not as Christians, according to God. 4. / am of Apollos — St. Paul named himself and Apollos, to show that he would condemn any division among them, even though it were in favour of hin^self, m • Isaiah xl, 13. CHAPTER III. 413 5 Who then is Paul, and who is A polios, but ministers by whom 6 ye believed, even as the Lord gave to every man ? I planted, Apol- 7 los watered ; but God gave the increase. So then, neither is he that planteth any thing, nor he that watereth ; but God that giveth 8 the increase. But he that planteth and he that watereth are one ; and every one shall receive his own reward, according to his 9 own labour. For we are fellow labourers of God : ye are God's iO husbandry, ye are God's building. According to the grace of God given to me, as a wise master builder I have laid the foundation, and another buildeth thereon ; but let every one take heed how he i 1 buildeth thereon. For other foundation can no man lay than wha» 12 is laid, which is Jesus Christ : And if any one build on this founda- '.3 tion, gold, silver, costly stones; wood, hay, stubble; Every one's work shall be made manifest ; for the day shall declare it : for it is revealed by fire ; yea, the fire shall try every one's work, of the dearest friend he had in the world. Are ye not carnal ? — For the Spirit of God allows no party zeal. 5. Ministers, or servants, by whom ye believed, as the Lord, the Master of thora servants, gave to every man. 7. God that giveth the increase is all in all ; without him neither planting nor watering avails. 8. But he that planteth and he that watereth are one — Which is another argu- ment against division. Though their labours are different, they are all employed in one general work, the saving souls. Hence he takes occasion to speak of the reward of them that labour faithfully, and the awful account to be given by all. Every one shall receive his own peculiar reward, according to his own peculiar labour — Not only according to his success. But he who labours much, though with small success, shall have a great reward. Has not ail this reasoning the same force still? Ministers are still barely mstruments in God's hand, and depend as entirely as evf : jn his blessing, to give the increase to their labours. Without this they are nothing ; with it, their part is so small, that they hardly deserve to be mentioned. May their hearts and hands be more united ! And retaining a due sense of the honour God doth them in em ploying them, may they faithfully labour, not as for themselves, but for the great Froprietor of all, till the day come when he will reward them in full proportion 'o their fidelity and diligence. 9. For we are all fellow lahovrers — God's labourers, and fellow labourers with each other. Ye are God^s husbandry — This is the srm of what went before , it is a comprehensive word, taking m both a field, a garden, and a vineyard. Ye are God's building — This is the sum of what follows. 10. According to the grace of God given to 7ne — This he premises, lest he snould seem to ascribe it to himself. Let every one take heed how he buildeth thereon — That all his doctrines may be consistent with the foundation. 11. For other foundation — On which the whole Cnurch, and all its docl-:T.-?e, duties, and blessings may be built ; can no man lay than what is laid — in the counsels of Divine wisdom, in the promises and prophecies of the Old Testament, Ir the preaching of the apostles, St. Paul in particular; which is Jesus Chr< V\ ho, in his person and offices, is the firm, immovable rock of ages, every waj lufficient to bear all the weight that God himself, or the sinner, when he believes, oun lay upon him. 12. If any one build gold, silver, costly stones — Three sorts of materials which jvUl bear the fire ; true a,ii-^ solid doctrines ; wood, hay, stubble — Three which will not bear the fire. Such arc "'1 the doctrines, ceremonies, and forms of hu- man invention, all but the substantia., "ital truths of Christianity. 13. The timf is coming, when every oit^'- work shall be made manifest ; Cot ne day of the Lord, that great and final day, ;;b">ll declare it to all the world For it is revealed — What faith beholds as so certain ar.:? "^ near, is spoken of as already present by fire; yea, the fire shall try every man's worn :*'-nhat sort it is— 114 1 CORINTHIANS. 14 what sort it is. If any one's work which he hath built thereon 15 shall remain, he shall receive a reward. If any one's work shall be buini, he shall suffer loss, but himself shall be saved, yet so as IG through the fire. Know ye not that ye are the temple of God, 17 and the Spirit of God dwelleth in you 1 If any man destroy the temple of God, him shall God destroy : for the temple of God is 18 holy ; which temple ye are. Let none deceive himself . .1 any one among you thinketh himself to be wise, let him become a fool in 19 this world, that he may become wise. For the wisdom of this world is foolishness with God ; as it is written, * He taketh the wise 2J in their own craftiness And agahi, f The Lord knoweth the rea- "2.1 sonings of the wise, that they are vain. Therefore let none glory 22 in men ; for all things are yours : Whether Paul, or ApoUos, or Ce- phas ; or the world, or life, or death, or things present, or things 23 to come, all are yours, And ye are Christ's, and Christ is God's. The strict process of that day will try every man's doctrines, whether they came up to the Scripture standard or not. Here is a plain allusion to the flaming light and consuming heat of the general conflagration. But the expression, when ap plied to the trying of doctrines, and consuming those that are wrong, is evidently figurative ; because no material fire can have such an effect on what is of a moral nature. And therefore it is added, he who builds wood, hay, or stubble, shall be saved as through the fire ; or, as narrowly as a man escapes through the fire, when his house is all in flames about him. This text then is so far from establishing the Romish purgatory, that it utterly overthrows it. For the fire here mentioned does not exist, till the day of judg. ment ; therefore if this be the fire of purgatory, it follows, that purgatory does not exist before the day of judgment. 14. He shall receive a reward — A peculiar degree of glory. Some degree evea the other will receive ; seeing he held the foundation ; though through ignorance he built thereon what would not abide the fire. 15. He shall suffer loss — The loss of that peculiar degree of glory. 16. Ye — All Christians, are the temple of God — The most noble kind of buila- mg, ver. 9. 17. If any man destroy the temple of God — Destroy a real Christian, by schisms, or doctrines fundamentally wrong, him shall God destroy — He shall not be saved at all ; not even as through the fire. 18. Let him become a fool in this world — Such as the world accounts so; that he may become wise — In God's account. 19. For all the boasted wisdom of the world is mere foolishness in the sight of God. He taketh the wise in their own craftiness — Not only while they think they are acting wisely; but by their very wisdom, which itself is their snare and the occasion of their destruction. 20. That they are but vain — Empty, foolish ; they and all their thoughts. 21. Therefore — Upon the whole, let none glory in men — So as to divide into parties on their account. For all things are yours — And we in particular. We are not your lords, but rather your servants. 22. Whether Paul, or Apollos, or Cephas — We are all equally youis to serve you for Christ's sake, or the world — This leap from Peter to the world greatly enlarges the thouglit, and argues a kind of impatience of enumerating the rest Peter and every one in the whole world, however excellent in gifts, or grace, oi office, are also your servants for Christ's sake ; or life, or death — These, with all their various circumstances, are disposed as will be most for your advantage : or things present on earth', or things to come in heaven. Contend therefore no more about these little things, but be ye united in love, as ye are in blessingfj. 23. And ye are Christ's — His property, his subjects, his members, and Christ i* God's — As Mediator he refers all his services to his Father's glory. • lob V. 13 + Psalm xciv. 11. CHAPTER R. 415 [V, Let a man so account us, as servants of Christ, and stewards of 2 the mysteries of God. Moreover, it is required in stewards, that a 3 man be found faithful. But it is a very small thing with me to be judged by you, or by anj- man's judgment : yea, I judge not myself. 4 For I am not conscious' to myself of any thing, yet am I not hereby f justified ; but he that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and manifest the counsels of the hearts. And then shall every man have praise from God. 8 These things, brethren, I have by a figure transferred to my- self and ApoUos, for your sakes ; that ye may learn by us not to th;nk of men above * what is he'^e written, that ye may not be 7 pulfed up for one against another. For who maketh thee to dif- fer from another? And what hast thou which thou hast not re- ceived ? But if thou hast received it, why dost thou boast, as if 8 thou hadst not received it ? Now ye are full : now ye are rich : 9 ye have reigned as kings without us. And I would ye did reign, that we also might reign witli you. For I know assuredly, God hath set forth us, the apostles, last, as appointed to death ; for we IV. 1. Let a man account us as servants of Christ — The original word properly signifies, such servants as laboured at the oar in rowing vessels ; and accord- ingly intimates the pains which every faithful minister takes in his Lord's work. 0 God, where are these ministers to be found ? Lord, thou knowest. And stew- ■irds of the mysteries of God — Dispensers of the mysterious truths of the Gospel. 3. Yea, I judge not myself — My final state is not to be determined by my own judgment. 4. / am not conscious to myself of any thing evil : yet am I not hereby justified — 1 depend not on this, as a sufficient justification of myself in God's account: but he that judgeth me is the Lord — By his sentence I am to stand or fall. 5. Therefore judge nothing before the time — Appointed for judging all men ; until the Lord come, who in order to pass a righteous judgment, which other- wise would be impossible, will both bring to light the things which are now covered with impenetrable darkness, and manifest the most secret springs of ac- tion, the principles and intention of every heart. And then shall everyone, every faithful steward, have praise of God. 6. These things — Mentioned chap, i, 10, &c, I have by a very obvious figure transferred to myself, and Apollos, and Cephas, instead of naming those particu- lar preachers at Corinth, to whom ye are so fondly attached, that ye may learn by us — From what has been said concerning us, (who, however eminent we are, are mere instruments in God's hand,) not to think of any man above what is here written, or above what Scripture warrants. 7. Who maketh thee to differ — Either in gifts or graces ? As if thou hadst nut received it — As if thou hadst it originally from thyself. 8. Now ye are full — The Corinthians abounded with spiritual gifts. And so did the apostles. But the apostles, by continual want and sufferings, were kept from self complacency. The Corinthians suffering nothing, and having plenty of all things, were pleased with and applauded themselves. And tiiey yeia like children, who being raised in the world, disregarded tb^ir poor pa- Bi.ts. Now ye are full, (says the apostle, in a beautiful gradation,) ye are rich, ye have reigned as kings — A proverbial expression, denoting the mosi, splendid and plentiful circumstances, without any thought of us. And I would ye did reign — \r. the best sense : I would ye had attained the height of holiness : that oe might reign with you — Having no more sorrow on your account, but sharing in your happiness. 9. God hath set forth us last, as appointed to death — Alluding to the Roman oustom, of bringing forth those perso"ns last on the stage, either to fight with * Chap, iii, 7. 416 I CORINTHIANS. 10 are made a spectacle to the world, both to angels and to niea We are fools for Christ's sake ; but ye are wise in Christ • we art weak ; but ye are strong ; ye are honourable ; but we without 11 honour. Even to this present hour we both hunger and thirst, 12 and are naked, and are buffeted, and have no certain abode, And labour, working with our own hands : being reviled, we bless ; 13 being persecuted we suffer it: Being defamed, we entreat: wf are made as the filth of the world, and offscouring of all th nge 14 to this day. I do not write these things to shame you, but as mj 15 beloved children, I warn you. For if ye have ten thousand in- structers in Christ, yet have ye not many fathers ; for I have be- 16 gotten you in Christ Jesus through the Gospel. I beseech you 17 therefore, be ye followers of me. For ihis cause I have sent to you Timotheus, who is my beloved son, F.wd faithful in the Lord, who shall remind you of my ways in Christ, as I teach every 18 where in every church. Now some are puffed up, as if I would 19 not come to you. But I will come to you shortly, if the Lord per- mit, and will know, not the speech of them who are puffed up, but 20 the power. For the kingdom of God is not in speech, but in power. 21 What will ye ? That I come to you with a rod ? Or in love, and the spirit of meekness ? each other, or with wild beasts, who were devoted to death : so that if they es- caped one day, they were brought out again and again, till they were killed. 10. We are fools, in the account of the world, for Christ's sake : but ye are wise lA Christ — Though ye are Christians, ye think yourselves wise ; and ye have found means to make the world think you so too. We are weak — In presence, in infirmities, in sufferings: but ye are strong — In just opposite circumstances. 11. And are naked — Who can imagine a more glorious triumph of the ti'uth, ut ii the power of God ruling the heart. 21. With a rod — That is, with severity. CHAPTER V ^ 417 V. It is commonly reported that there is fornication among you, and such fornication as is not even heard of among the heathens, that 2 one should have his father's wife. And are ye puffed up ? Have ye not raiher mourned, that he who hath done this deed might be 3 taken from among you ? For I verily as absent in body, but pre- sent in spirit, have already, as if I were present, judged him who 4 hath so done this, In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord b Jesus Christ, To deliver such a one to Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord 6 Jesus. Your glorying is not good : know ye not, that a lit 7 tie leaven leaveneth the whole lump ? Purge out the old leaven that ye may be a new lump, as ye are unleavened ; for our pass 8 over is slain for us, even Christ : Therefore let us keep the feast not with the old leaven, nor with the leaven of wickedness and malignity, but with the unleavened bread of sincerity and truth. y I wrote to you in an episile, Not to converse with lewd persons, 10 But not altogether with the lewd persons of this world, or the cove- V. 1. Fornication — The original word implies criminal conversation of anv iind whatever. His father^s wife — While his father was alive. 2. Are ye puffed up? — Should ye not rather have mourned, have solemnl}' humbled yourselves, and at that time of solemn mourning have expelled that no- torious sinner from your communion 7 3. / verily as present in spirit — Having a full (it seems a miraculous) view of '.he whole fact, have already, as if I were actually present, judged him who hath so scandalously done this. 4. And my spirit — Present with you, with the power of the Lord Jesus Christ - To confirm my sentence. ^ 5. To deliver such a one — This was the highest degree of punishment in the Christian Church. And we may observe, the passing this sentence was the act of the apostle, not of the Corinthians : to Satan — Who was us-ially permitted, in such cases, to inflict pain or sickness on the offender: for the destruction — Though slowly and gradually, of the flesh — Unless prevented by speedy re pentance. 6. Your glorying — Either in your gifts or prosperity, at such a time as this, i? not good. Know ye not, that a little leaven — One sin, or one sinner, leaveneth the whole lump — Diffuses guilt and infection through the whole congregation ? 7. Purge out therejore the old leaven — Both of sinners and of sin, thai ye inutj be a new lump, as ye are unleavened — That is, that being unleavened ye may be a new lump holy unto the Lord. For our passover is slain for us — The Jewicli pissover, about the time of which this epistle was wrote, (chap, v, 11,) was only a type of this. What exquisite skill both here and every where conducts the zeal of the inspired writer ? How surprising a transition is here ? And yet how per- fectly natural ; the apostle, speaking of the incestuous criminal, slides into hi^ darling topic, a crucified Saviour. Who would have expected it on such an oc- easion ? Yet when it is thus brought in, who does not see and admire both the propriety of the subject, and the delicacy of its introduction ? 8. Therefore let us keep the feast — Let us feed on him by faith. Here is a plain allusion to the Lord's Supper, which was instituted in the room of the passover; not with the old leaven — Of heathenism or Judaism. Malignity is stub- bornness in evil. Sinceritj and truth seem to be put here for the whole of true inwi'rd religion. 9. / wrote to you in a former epistle — And doubtless both St. Paul and the other apoi,tles wrote many things which are not extant now. Not to converse — Fami- liarly ; not to contract any intimacy or acquaintance with them, more than is absolutely necessary. 10. But I did not mean that ye should altogether refrain from conversing with heathens, though they are guilty in some of these respects. Covetous ra- U8 I. CORINTHIANS. tous, or the rapacious, or idolaters, for then ye must go out of the 1 1 world. But I have now written unto you, if any who is named a brother be a lewd person, or covetous, or an idolater, or a railer, or a drunkard, or rapacious, not to converse with such a one, no, 12 not to eat with him. For what have I to do to judge them that are 13 without? Do not ye judge them that are within? (But them that are without God will judge :) And ye will take away from among yourselves the wicked person. VI. Dare any of you, having a matter against another, refer it to 2 the unjust, and not to the saints ? Know ye not, that the saints shall judge the world ? And if the world is judged by you, are ye 3 unworthy to judge the smallest matters ? Know ye not that we shall judge angels ? How much more things pertaining to this 4, life ? If then ye have any controversies of things pertaining to this life, do ye set them to judge who are of no esteem in the 5 Churcli ? I speak to your shame. What, (» there not so much as one wise man among you, that shall be able to judge between his 6 brethren ? But brother goeth to law with brother, and this before 7 the infidels. Indeed there is altogether a fault among you, that ye have contests with each other. Why do ye not rather suffer wrong ? Why do ye not rather suffer yourselves to be defrauded ? Nay, ye 8 do wrong, and defraud even your brethren. Know ye not that the 9 unjust shall not inherit the kingdom of God ? Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor the effeminate, pacious, idolaters — Sinners against themselves, their neighbour, God. For then ye must go out of the world — Then all civil commerce must cease. So that going out of the world, vvhich some account a perfection, St. Paul accounts an utter absurdity. 11. Who is named a brother — That is, a Christian, especially if a member of the same congregation ; rapacious — Guilty of oppression, extortion, or any open injustice. No, not to eat with him — Which is the lowest degree of familiarity. 12. I speak of Christians only. For what have I to do to judge heathens ? But ye, as well as I, judge those of your own community. 13. Them that are without, God will judge — The passing sentence on these he hath reserved to himself. And ye will take away — that wicked person — This properly belongs to you. VI. 1. The unjust — The heathens. A Christian could expect no justice from these. The saints — Who might easily decide these smaller differences, in a pri- vate and friendly manner. 2. Know ye not — Tliis expression occurs six times in this single chapter. And that witli a peculiar force. For the Corinthians knew, and gloried in it : but they did not practise; that the saints — Afler having been judged themselves, shall jiulge the world — Shall be assessors with Christ in the judgment wherein hv shall condemn all the wicked, as well angels as men. Matt, xix, 28 ; Rev. xx, 4. 4. Them who are of no esteem in the Church — That is, iieathens, who, as such, could be in no esteem with the Christians. 5. Is there not one among you, who are such admirers of wisdom, that is w'lat etiough to decide such causes? 7. Indeed there is a fault, that ye quarrel with each other at all, whether ye g« to law or no. Why do ye not rather suffer wrong ? — All men cannot, or will not receive this saying. Many aim only at this, " I will neither do wrong nor suffer It.'' These are lionest heathens, but no Christians. 8. Nay, ye do wrong — Openly, and defraud — Privately. O how powerfully did the mystery of iniquity already work ! 9. Idolatry is here placed between fornication and adultery, because they gene. rally accomp;>nied it. Nor the effeminate — Who live in an easy, indolent way taking up no cross, enduring no hardsliip. CHAPTER VI. 419 10 nor Sodomites, Nor thieves, nor the covetous, nor revilers, nor the 11 rapacious, shall inherit the kingdom of God. And such were some of you : but ye are washed, but ye are sanctified, but ye are justi fied in the name of the Lord Jesus, and by the Spirit of our God 12 All things are lawful for me ; but all things are not expedient : all things are lawful for me ; but I will not be brought under tho 1 3 power of any. Meats are for the belly, and the belly for meats •, yet God will destroy both it and them. But the body is not foi 4 fornication, but for the Lord, and the Lord for the body. And God hath both raised up the Lord, and will also raise us up by his 5 power. Know ye not, that your bodies are members of Christ T Shall I then take the members of Christ, and make them the mem- 16 bers of a harlot ? God forbid. Know ye not, that he who is joined to a harlot is one body ? * For they two, saith he, shall be one 17 flesh. But he that is joined to the Lord is one spirit. Flee for- 18 nication. Every sin that a man doth, is without the body ; but he 19 that committeth fornication, sinneth against his own body. Know ye not, that your body is the temple of the Holy Ghost, who is in 20 you, whom ye have from God ? And ye are not your own : for ye But how is this ? These good-natured, harmless people are ranked with idola- ters and Sodomites ! We may learn hence, that we are never secure from the ffreatest sins, till we guard against those which are thought the least, nor indeed, till we think no sin is little ; since every one is a step toward hell. 11. And such were some of you : but ye are washed — From those gross abomi- nations ; yea, and ye are inwardly sanctified, not before, but in consequence of your being justified, in the name — That is, by the merits of the Lord Jesus, through which your sins are forgiven, and by the Spirit of our God, by whom ye are thus washed and sanctified. 12. All things, which are lawful for you, are lawful for me: but all things are not always expedient — Particularly when any tiling would ofTerid my weak bro- ther ; or when it would enslave my own soul. For though all things are lawful for me, yet I will not be brought under the power of any — So as to be uneasy when I abstain from it. For if so, tiien I am under the power of it. 13. As if he had said, I speak this chiefly with regard to meats ; (and would to God all Christians would consider it !) particularly with regard to those offer, ed to idols, and those forbidden in the Mosaic law. These, I grant, are all in- different, and have their use ; though it is only for a time ; then meats and the organs which receive them, will together moulder into dust. But the case is quite otherwise with fornication. Tins is not indifferent, but at all times evil. For the body is for the Lord — Designed only for his service: and the Lord, in an important sense, for the body, being the Saviour of this as well as of the soul ; in proof of which God hath already raised flim from the dead. 17. But he that is joined to the Lord — By faith, ts one spirit with him — And shall he make himself one flesh with a iiarlot ? 18. Flee fornication — All unlawful commerce with women, with speed, witii abhorrence, with all your might. Every sin that a man commits agairst his neighbour terminates upon an object out of himself, and does not so immediatelj pollute his body, though it does his soul : but he that committeth fornication sin rute beasts. 19. And even your body is not, strictly speaking, your own. Even this is the temple of the Holy Ghost — Dedicated to him, and inhabited by him. What tho apostle calls elsewhere the temple of God, chap, iii, 16, 17, and the temple of the living God, 2 Cor. vi, 16, he here styles the temple of the Holy Ghost ; plainjj showing, that the Holy Ghost is the living God. 20. Glorify God with your body and your spirit — Yield your bodies and all thei ♦ Genesis li, 24 420 1. CORINTHIANS are bought with a price : therefore glorify God with your body and your spirit, which are God's. VII. Now concerning the things whereof ye wrote to me, it is goo(? 2 for a man not to touch a woman. Yet to avoid fornication, lei eveiy man have his own wife : and let every woman have her own 3 husband. Let the husband render the debt to the wife ; and in 4 like manner the wife to the husband. The wife hath not powei over her own body, but the husband : and in like manner the hus 5 band also hath not power over his own body, but the wife. Witli- draw not from each other, unless it be by consent for a time, that ye may give yourselves up to fasting and prayer, and may com< 6 together again, lest Satan tempt you through your incontmence. But 7 I say this by permission, not by way of precept. For I would thai all men were even as myself: but everyone hath his proper gift from God, one after this manner, and another after that. 8 But to the unmarried and the widows I say. It is good for them 9 if they remain even as I. But if they have not power over them- selves, let them marry ; for it is better to marry than to burn. 10 The married I command, yet not 1, but the Lord, * That the 11 wife depart not from her husband. But if she depart let her re- main unmarried, or be reconciled to her liusband. And let not the 12 husband put away his wife. To the rest speak I, not the Lord. If any brother hath an unbelieving wife, and she consent to dwell members, as well as your souls and all their fiiculties, as instruments of right, eousness to God. Devote and employ all ye have, and all ye are, entirely, unre- servedly, and for ever to his glory. VII. 1. It is good for a man — Who is master of himself, not to touch a womajt — Tiiat is, not to marry. So gre.at and many are tlie advantages of a single life. 2. Yet when it is needful in order to avoid fornication, let every man have his own wife; his own; for Christianity allows no polygamy. 3. Let not married persons fancy that thert! is any perfection in living witli each other as if they were unmarried. The debt — This ancient reading seems far more natural than the common one. 4. The wife — the husband — Let no one forget this, on pretence of greater purity. 5. Unless it be by consent, for a time — That on those special and solemn occa- sions, ye may entirely give yourselves up to the exercises of devotion ; lest — If ye should long remain separate, Satan tempt you — To unclean thoughts, if not actions too. 6. But 1 gay this — Concerning your separating for a time, and coming togethei again. Perhaps he refers also to ver. 2. 7. For I would that all men were herein even as I — I would that all believers who are now unmarried would remain euimchs for the kingdom of heaven's sake. St. Paul having tasted the sweetness of this liberty, wished others to enjoy it, as well as himself, but every one has his proper gift from God — According tt our Lord's declaration, All men cannot receive this saying, save they, the iiapp_^ few, to whom it is given, Matt, xix, 11. 8. It is good for them if they remain even as I — That St. Paul was then single u certain. And from Acts vii, 58, compared with the following parts of the his tory, it seems probable that he always was so. It does not appear that this de claration (any more than ver. 1) hath any reference at all to a state of persecution. 10. Not I — Otily ; but the Lord — Christ — By his express command, Matt, v, 32. 11. But if she depart — Contrary to this express prohibition. .4??^ let not the husband put away his wife — Except for the cause of adultery. 12. To the rest — Who are married to unbelievers, speak I — By revelation from God, though our Lord hath not left any commandment concerning it. Let him * Matthew v, 32- CHAPTER MI 421 3 with him, let him not put her away. And the wife who hath an unbelieving husband, that consenteth to live with her, let her not 4 put him away. For the unbelieving husband hath been sanctified by the wife ; and the unbelieving wife hath been sanctified by the hus- band. Else were your children unclean ; but now tliey arc holy. 5 But if the unbeliever depart, let him depart : a brother or a sister 16 is not enslaved in such cases ; but God hath called us to peace. For how knowest thou, O wife, but thou niayest save thy husband ? Or 17 how knowest thou, O husband, but thou may est save thy wife? Bui as God hath distributed to every one, as the Lord hath called every 18 one, so let him walk. And thus I ordain in all the Churclies. Is any one called being circumcised ? let him not become uncircum- cised : is any one called in uncircumcision ? let him not be cir- 19 cumcised. Circumcision is nothing, and uncircumcision is no- 20 thing, but keeping the commandments of God. Let every one in 21 the calling wherein he is called, therein abide. Wast thou called, being a bond man ? care not for it : but if thou canst be made free, 22 use it rather. For he that is called by the Lord, being a bond man, is the Lord's free man ; and in the like manner, he that is called 23 being free, is the bond man of Christ. Ye are bought with a price ; 24 do not become the bond slaves of men. Brethren, let every one wherein he is called, therein abide with God. 25 Now concerning virgins, I have no commandment from the Lord ; but I give my judgment as one who hath obtained mercj not put her away — The Jews indeed were obliged of old to put away their idola trous wives, Ezra x, 3. But their ca.se was quite different. They were absolutely forbid to marry idolatrous women. But the persons here spoken of were riar- ried, while they were both in a state of heathenism. 14. For the unbelieving husband hath, in many instances, been sanctified by the wife — Else your children would have been broufrht up heathens, whereas now they are Christians. As if he had said, Ye see the proof of it before your eyes. 15. A brother or a sister — A Christian man or woman, is not enslaved — Is at full liberty in such cases. But God hath called us to peace — To live peaceably with them, if it be possible. 17. But as God hath distributed — The various stations of life, and various rela tions to every one, let him take care to discharge his duty therein. The Gospel disannuls none of these : and thus I ordain in all the Churches — As a point of the highest concern. 19 Circumcision is nothing, and uncircumcision is nothing — Will neither pro. mote nor obstruct our salvation. The one point is keeping the commandments of God; faitli working by Iovr. 20. In the calling — The outward state wherein he is when God calls him. Let him not seek to ch mge this without a clear direction from ProA'idence. 21. Care not for it — Do not anxiously seek liberty, but if thou canst be free, use it lather — Embrace the opportunity. 22. fs the Lord's free man — Is tree in tliis respect. Tlie Greek word implies ue i\v,\ wae a slave, but now is free; is the bond man of Christ — Not free in this aspect, iiot at liberty to do his own will. 23. Ye are bought with a price — Ye belong to God : therefore, where it can be avoided, do not become the bond slaves of men — VVliich may expose you to many temptations. 24. Therein abide with God — Doing all things as unto God, and as in his imme- diate presence. They who thus abide with God preserve a holy indifference with regarl to outward things. 25. Now concerning virgins, of either sex, / have no commandment frrm 'hr Lord — By a particular revelation : nor was it necessary he should ; for the 422 I. CORINTHIANS. 26 of the Lord to be faithful. I apprehend, theiefcre, that this is ^ood for the present distress, that it is good for a man to continue as 27 he is. Art thou bound to a wife ? seek not to be loosed : art thou 28 loosed from a wife ? seek not a wife. Yet if thou dost m '-rry, thou hast not sinned ; and if a virgin marry, she hath not sinned Never- 29 theless, such will have trouble in the flesh ; but I spare y ju. But this I say, brethren, the time is short : it remaineth, that even thoy iC' that have wives, be as if they had none : And I hey that weep, as if they wept not; and they that rejoice, as if they rejoiced not, 3 and they that buy, as if they possessed not ; And they that use this world, as not abusing it ; for the fashion <;f this world passeth 32 iiway : Now I v/ould have you without carefulness. The unmar- ried man careth for the things of the Lord, how he may please 33 the Lord. But the married careth for the things of the world, 34 how he may please his wife. There is a difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and spirit : but the married careth for the things of the world, how she may please apostles wrote nothing wliich was not divinely inspired : but with this differ- ence; sometimes they nad a particular revelation, and a special commandment: at other times they wrote from the Divine light which abode with them, the standing treasure of the Spirit of God. And this also was not their private opinion, but a Divine rule of faith and practice. As one whom God hath made faithful in my apostolic office ; who therefore faithfully deliver what I receive from him. 28, 27. This is good for the present distress — While any Church is under per. BBcution, for a man to continue as he is — Whether married or unmarried. St. Paul does not here urge the present distress, as a reason for celibacy, any more than for marriage ; but for a man's not seeking to alter his state, whatever it be, but making the best of it. 28. Such will have trouble in the flesh — Many outward troubles ; but I spare you — I speak as little and as tenderly as possible. 29. But this I say, brethren — With great confidence : the time of our abode here is short. It plainly follows, that even those who have wives, be as serious, zealous, active, dead to the world, as devoted to God, as holy in all manner of conversation, as if they had none. By so easy a transition does the apostle slide from every thing else to the one thing needful; and forgetting whatever is tern poral, is swallowed up in eternity. 30. And they that weep, as if they wept not — Though sorrowful, yet always rejoicing; they that rejoice, as if they rejoiced not — Tempering their joy with godly fear ; they that buy, as if they possessed not — Knowing themselves to be only stewards, not proprietors. 31. And they that use this world, as not abusing it — Not seeking happiness in it, but in God: using every thing therein only in such a manner and degree as most tends to the knowledge and love of God ; for the whole scheme and fashiot of this world — This marrying, weeping, rejoicing, and all the rest, not only wiU pass, but now passeth away; is this moment flying off like a shadow. 32. NoiP I would have you, for this flying moment, without carefulness, with out any incumbrance of your thoughts. The unmarried man, if he understand and use the advantage he enjoys, careth only for the things of the Lord, how he may please the Lord. 33. But the marritd careth for the things of the world, (and it is duty so to Jo, BO far as becomes a Christian,) how he may please his wife, and provide all things needful for her and his family. 34. There is a difference also between a wife and a virgin — Whether the Church be under persecution or not. The unmarried woman — If she know and use her privilege, careth only for the things of the Lord. All her time, care, and tho'ights centre in this, How ^he may be holy both in body and spirit This is the CHAPTER Vill. 423 35 her husband. And this I say for your own profit, not thai I may cast a snare upon you, but tliat ye may decently wait upon the 36 Lord, and without distraction. But if any think that he acteth inde- cently toward his virgin, if she be above age, and need so require, 37 let him do what he will, he sinneth not: let them marry. Never- theless, he that standeth steadfast in his heart, having no i.ecesjily, but having power over his own will, and hath determined th ^^ in {8 his heart, to keep his virgin, doth well. So then he also that giveth in marriage, doth well , but he that gneth not in marriage, doth better. 39 The wife is bound as long as her husband liveth ; but if nei husband be dead, she is at liberty to marry whom she will ; only 40 in the Lord. But she is happier if she continue as she is, in my judgment; and I think that I also have the Spirit of God. VIII. Now as to things sacrificed to idols, we know : for all of us 2 have knowledge. Knowledge puti'eth up, but love edifieth. And if any one think he knoweth any thing, he knowelh nothing yet 3 as he ought to know. But if any one love God, he is known by 4 him. I say, as to the eating of things, sacrificed to idols, we know that an idol is nothing in the world, and that there is no God bul 5 one. For though there be that are called gods, whether in hea- standing advantage of a single life in all ages and nations. But who makes a suitable use of it ? 35. Not that I may cast a snare upon you — Who are not able to receive tins saying; but for your ■profit — Who are able, that ye may resolutely and perse veringly wait upon the Lord — The word translated wait signifies sitting close by a person in a good posture to heur. So Mary sat nt the feet of Jesus, Luke X, 39; without distraction — Witliout having tlie mind drawn any way from its centre, from its close attention to God, by any person, or thing, or care, or incumbrance whatsoever. 36. But if any parent think he should otherwise act indecently, unbecoming his character toward his virgin daugliter, if she be above age, (or of full age,) and need so require, ver. 9, let Ihem marry — Her suitor and siie. 37. Having no necessity — Where there is no such need; but having power over his own will — Which would incline him to desire the increase of his family, and the strengthening it by new relations. 38. Doth better — If there be no necessity. 39. Only in the Lord — That is, only let Cliristians marry Christians ; a stand, ing direction, and one of the utmost importance. 40. / also — As well as any of you, have the Spirit of God — Teaching me all things. This does not imply any doubt; but tlie strongest certainty of it, toge- ther with a reproof of them for calling it in question. Whoever therefore would conclude from hence that St. Paul was not certain he had the Spirit of Christ, neither understands the true import of the words, nor considers how expressJy he lays claim to the Spirit, both in tliis epistle, chap, ii, 16; xiv, 37; and the jti'er, chap, .xiii, 3. Indeed it may be doubted whether the word here and else, where translated think, does not always imply the fullest and strongest assurance ; jee chap, x, 12. VIII. 1. Now concerning the next question you proposed, all of us have kru)w. ledge — A gentle reproof of their self conceit : knowledge without love always puffeth up. Love alone edifies — Builds us up in holiness. 2. If any man think he knoweth any thing — Aright, unless so far as he is taught by God, he knoweth nothing yet as he ought to know — Seeing there is no true know, ledge without Divine love. ^. He is known — That is, approved by him, Psa. i, 6. 4. We know that an idol is nothing — A mere nominal god, having no divinitj 'irtue, or power. 434 I. CORINTHIANS. 6 ven or on earth, (as there are many gods and many ktrds,) Yet to us there is but one God, the Father, from whom are all things, and we for him ; and one Lord Jesus Christ, by whom are all 7 things, and we by him. But there is not in all men this know- ledge ; for some do even until now, with consciousness of the idol, eat it as sacrificed to the idol ; and their conscience, being weak^ is defiled. 8 But meat commendeth us not to God ; for neither if we eat, 9 are we the better, nor if we eat not, are we the worse But !ake heed, lest by any means this your liberty become a stumbling 10 block to the weak. For if any one see thee, who hast knowledge, sitting at meat in an idol temple, will not the conscience of him that is weak be encouraged to eat of the things sacrificed to the 1 1 idol ? And through thy knowledge shall the weak brother perish, 12 for whom Christ died. But when ye sin thus against your bre- thren, and wound their weak conscience, ye sin against Christ. 13 Wherefore if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend. IX. Am I not free ? Am I not an apostle ? Have I not seen Jesus 2 Christ our Lord ? Are not ye my work in the Lord ? If I am not 5. For though there be that are called gods — By the heathens, both celestial, (as they term them,) terrestrial, and infernal deities. 6. Yet to us. Christians, there is but one God — This is exclusive, not of the one Lord, as if he were an inferior Deity ; but only of the idols, to which the one God is opposed : from whom are all things — By creation, providence, and grace : and we for him — The end of all we are, have, and do : and one Lord — Equally the object of Divine worship ; by whom are all things — Created, sus- tained, and governed ; and we by him — Have access to the Father, and all spiritual blessings. 7. Some eat with consciousness of the idol — That is, fancying it is something, and that it makes the meat unlawful to be eaten ; and their conscience being weak — Not rightly informed, is defiled — Contracts guilt by doing it. y. But meat commendeth us not to God — Neither by eating, nor by refraining from it. Eating and not eating are in themselves things merely indifferent. 10. For if any one see thee who hast knowledge — Whom he believes to have more knowledge than himself, and who really hast this knowledge, that an idol is nothing: sitting down to an entertainment in an idol temple — The heathens frequently made entertainments in their temples on what had been sacrificed to their idols : will not the conscience of him that is weak — Scrupulous, be encou- raged— By thy example, to eat — Though with a doubting conscience. 11. And through thy knowledge shall the weak brother perish, for whom Christ died — And for whom thou will not lose a meal's meat, so far from dying for him ! ''^e see Christ died even for them that perish. 12. Ye sin against Christ — Whose members they are. 13 If meat — Of any kind. Who will follow this example? What preacher or private Christian will abstain from any thing lawful in itself, when it offends J weak brother ? IX. 1. Am I not free ? Am I not an afostle 1 — That is, Have not 1 the liberty of a common Christian ? Yea, that of an apostle ? He vindicates his apostle ship ver. 3; his apostolical liberty, ver. 4—19. Have I not seen Jesus Christ? — Without this he could not have been one of those first grand witnesses. Are not ye my work in the Lord? — A full evidence that (lod hath sent me? And yet •lome, it seems, objected to his being an apostle, because lie had not asserted his privilege in demanding mid recoiving such maintenance from the ChurcheB as wa« fue to that office. 2. Ye are the seal ff uiy iifmsil'-sliip — Who have received not only fkith bjrmj mouth, but all the gifts of th- Spirit by my hands. CHAPTER IX. 425 an apostle to others, yet I am to ) ou ; for ye are the seal of mv 3 apostleship. My answer to them who examine me is this : 4 Have we not power to eat and to drink ? HaA-e we not powei 5 to lead about a sister, a wife, as well as the other apostles, and 0 brethren of the Lord, and Peter? Or I orly and Barnabas, have 7 we not power to forbear working ? Who ever serveth as a soldier a(, his own charge ? Who planteth a vineyard, and doth not eat its fruit ? Or who feedeth a flock, and doth not eat of the milk of the B flock ? Do I speak these things as a man ? Doth not the law als9 9 speak the same ? For it is written in the law of Moses, * Thou shalt not muzzle the ox that treadeth out the corn. Doth God 10 take care for oxen ? Or speaketh he altogether for our sakes ? for our sakes it was written : for he who plougheth ought to plough in hope, and he that thresheth in hope ought to be a partaker of 1 1 his hope. If we have sown unto you spiritual things, is it a great 12 matter, if we shall reap your carnal things ? If others partake of this power over you, do not we rather? Yet we have not used this power : but we suffer all things, lest we should give any hinderance 13 to the Gospel of Christ. Know ye not that they who are employed about holy things, are fed out of the temple ? And they who wait 14 at the altar, are partakers with the altar ? So also hath the Lord t ordained, that they who preach the Gospel should live of the 1 5 Gospel. But I have used none of these things ; nor have I writ- ten thus, that it might be done so unto me : for it were better for 3. My answer to them voho examine me — Concerning my apostleship, ia thia- VVhich I have now given. 4. Have we not power — I and my fellow labourers, to eat and to drink — At the expense of those among whom we labour? 5. Have we not power to lead about with us a sister, or a wife, and to demand sustenance for her also ? as well as the other apostles, (who therefore it is plain did this,) and Peter? Hence we learn, 1. Thai St. Peter continued to live with his wife after he became an apostle : 2. That he had no rights as an apostle which were not common to St. Paul. 6. To forbear working — 'V^.h our hands. 8. Do I speak as a man ? — Br.rely on the authority of human reason ? Does not God also say, in effect, the same thing? The ox that treadeth out the corn — I his was the custom in Judea, and many eastern nations: in several of them (1 is retained still. And at this day horses tread out the corn in some parts of Germany. 9. Doth God in this direction take care for oxen only ? Hath he not a farther nipa?. ing? And so undoubtedly he hath, in all the other Mosaic laws of this kind. 10. He who plougheth ought to plough in hope — Of reaping. This seems to be a proverbial expression ; and he that thresheth in hope — Ought not to be disap- pointed, ought to eat the fruit of his labours. And so ought tliey who labour in Gotl's husbandry. 1 1. /s it a great matter, if we shall reap as much of your carnal things as is ipjjful for our sustenance ? Do ye give us things of greater value than those f >u receive from us ? 12. If others — Whether true or false apostles, partake of this power — Have a right to be maintained, do not we rather, on account of our having laboured so much more ? lest we should give any hinderance to the Gospel — By giving an oc. ca&ion of cavil or reproach. 15. It were belter for me to die, than — To give occasion to them that seek ce casion against me, 2 Cor. xi, 12. * Deut. XXV, 4 t Matt, x, ..0 426 I. CORINTHIANS. me lo die, than that any man should make *his my glorjm^ void 16 For if I preach the Gospel, I have nothing to glory of: for a ne- cessity lieth upon me, and wo to me if I preach not the Gospel 17 If indeed I do this willingly, I have a reward; but if unwillingly, 18 yet a dispensation is entrusted to me. What then is my reward ? that when I preach the Gospel, I may make the Gospel withoiJ 19 charge, that I abuse not my power in the Gospel. For though I am free from all men, I made myself the servant of all, that I 20 might gain the more. To the Jews I became as a Jew, that I might gain the Jews : to them that are under the law, as under the 2 1 law, that I might gain them that are under the law : To them that are without the law, as without the law, (being not without the law to God, but under the law to Christ,) that I might gain them 22 ihat are without the law. To the weak I became as weak, that I might gain the weak : I became all things to all men, that by all 23 means I might save some. And this I do for the Gospel's sake, 24 that I may be partaker thereof with you. Know ye not, that they who run in the race, all run : but one receiveth the prize ? So run 25 that ye may obtain. And every one that contendeth, is temperate in all things : and they indeed, to obtain a corruptible crown, but 17. Willingly — He seems to mean without receiving any thing, St. Paul here speaks in a manner peculiar to himself. Another might have preached willingly, anJ yet have received a maintenance from the Corinthians. But if he had re. ceived any thing from them, he would have termed it preaching unwillingly. And so in the next verse ; another might have used that power without abusing it. But his own using it at all, he would have termed abusing it. A dispensa- tion is entrusted to me — Therefore I dare not refrain. 18. Wfiat then is my reiuard — That circumstance in my conduct, for which I expect a peculiar reward from my great Master ? That I abuse not — Make not an unseasonable use of my power which I have in preaching the Gospel. 19. / made myself the servant of all — I acted with as self-denying a regard to their interest, and as much caution not to offend them, as if I had been literally their servant, or slave. Where is the preacher of the Gospel who treads in the same steps ? 20. To the Jews I became as a Jew — Conformi*^ g myself in all things to their manner of thinking and living, so far as I could ,vith innocence. To them that are under the law — Who apprehend themselves to be still bound by the Mosaic law, as under the law — Observing it myself while I am among them. Not that he declared this to be necessary, or refused to converse with those who did not observe it. This was the very thing which he condemned in St. Peter, Gal. ii, 14. 21. To them that are without the law — The heathens, as without the law — Neglecting its ceremonies. Being not without the law to God — But as much as over under its moral precepts, under the law to Christ — And in this sense all rhristians will be under the law for ever. 22. / became as weak — As if I had been scrupulous too. / became all things to all men — Accommodating myself to all, so far as I could consistent with tiuth ard sincerity. 24. Know ye not that — In those famous games which are kept at the isthmus near your cit3', they who run in the foot race all run, though but one receiveth the prize 1 How much greater encouragement have you to run, since ye may all receive the prize of your high calling? 25. And every one that there contendeth is temperate in all things — To an al- most incredible degree ; using the most rigorous self denial in food, sleep md every other sensual indulgence. A corruptible crown — A garland of leaves, wnich nmst soon wither. The moderns only "aire discovered that it is legal to jo all this, and more for ai eternal crown, t'.m ^tiey did for a corruptiblp ' CHAPTER X. 427 26 we an incorruptible I therefore so run, not is uncertainly; I so 27 fight, not as one that beateth the air. But 1 keep under my body, and bring it into subjection, lest by any means, after having preach- ed to others, I myself should become a reprobate. X. Now I would not have you ignorant, brethren, that our fathers 2 were all * under the cloud, and all t passed through the sea. And 3 were all baptized unto Moses, in tne cloud and in the sea, And 4 I all ate the same spiritual meat. And § all drank the same spi • ritual drink (for they drank out of the spiritual rock which foUow- 5 ed them , and that rock was Christ.) Yet with the most of them God was not well pleased ; for they were overthrown in the wil- 6 derness. Now these things were our examples, that we might 26. / so run, not as uncertainly — I look straight to the goal ; I run straight to. ward it. I cast away every weight, regard not any that stand by. I fight not as one that beateth the air — This is a proverbial expression for a man's missing his blow, and spending his strength, not on his enemy, but on empty air. 27. But I keep under my body — By all kinds of self denial, and bring it into subjection — To my spirit and to God. The words are strongly figurative, and signify the mortification of the body of sin, by an allusion to the natural bodies of those who were bruised or subdued in combat. Lest by any means after hav- ing preached — The Greek word means, after having discharged the office of a herald (still carrying on the allusion) whose office it was to proclaim the condi- tions, and to display the prizes. I myself should become a reprobate — Disapproved by the Judge, and so falling short of the prize. Tliis single text may give us a just notion of the Scriptural doctrine of election and reprobation, and clearly shows us, that particular persons are not in Holy Writ represented as elected absolutely and unconditionally to eternal life, or predestinated absolutely and unconditionally to eternal death : but that believers in general are elected to en joy the Christian privileges on earth, which, if they abuse, those very elect per. sons will become reprobate. St. Paul was certainly an elect person, if ever there was one. And yet he declares it was possible he himself might become a reprobate. Nay, he actually would have becoms such, if he had not thus kept his body under, even though he had been so long an elect person, a Christian, and an apostle. X. 1. Now that ye may not become reprobates, consider how highly favoured your fathers were, who were God's elect and peculiar people, and nevertheless were rejected by him. They were all under the cloud, that eminent token of God's gracious presence, which screened them from tiie heat of the sun by day, and gave them light by night ; and all passed throu,gh the sea — God opened a way tlirough the midst of the waters. ' 2. And were all as it were baptized unto Moses — Initiated into the religion which he taught them, in the cloud and in the sea — Perhaps sprinkled here and there with drops of water from the sea or the cloud, by which baptism might be the more evidently signified. 3. And all ate the same manna, termed spiritual meat, as it was typical, 1. Of Christ and his spiritual benefits ; 2. Of the sacred bread which we eat at his table. 4. And all drank the same spiritual drink, (typical of Christ, and of that cup vhich we drink,) /or they drank out of the spiritual or mysterious rock, the won- irful streams of which followed them in their several journeyings, for many ^ears, through the wilderness. And that rock was a manifest type of Christ, the 1 jrk of eternity, from whom his people derive those streams of blessings, whicli follow them through all this wilderness. 5. Yet — Although they had so many tokens of the Divine presence, they were enerthrown — With the most terrible marks of his displeasure. 6. Ni'W these things were our examples — Showing what we are to expect, if, enjoj'ing the like benefits, we commit the like sins The benefits are set down in the same order, as by Moses in Exodus : the sins and punishments in a differ ♦ Exod xiii, 21 t Exod. xiv, 22. t Exod. xvi, 15. ^ Exod. xvu. '" 428 1. CORINTHIANS. 7 not desire evil things, * as they desired. Neither be ye idolaters as were some of them, as it is written, f The peoplt sat down to 8 eat and drink, and rose up to play. Neither let us commit forni- cation, as ;j: some of them committed, and fell in one day three and 9 twenty thousand. Neither let us tempt Christ, as § some of them 10 also tempted, and were destroyed by serpents. || Neither murmur ye, as some of them murmured, and were destroyed by the di- '. stroyer. Now all these things happened to them for example? and they were written for our admonition, on whom the ends of li.t 12 ages are come. Therefore let him that most assuredly stmdeth, 13 take heed lest he fall. There hath no temptation taken you, but such as is common to man ; and God is faithful, who will not suf- fer you to be tempted above your ability, but will with the tempta- tion make also a way to escape, that ye may be able to bear it. • 4 Wherefore, my beloved, flee from idolatry. I speak as to wise 5 men ; judge ye what I say. The cup of blessing which we bless, .6 is it not the communion of the blood of Christ ? The bread which ent order : evil desire first, as being the foundilion of all ; next idolatry, ver. 7, 14, then fornication, which usually accompanied it, ver. 8, the tempting and murmuring against God, in the following verses. .4s they desired — Flesh, in contempt of manna. 7. Neither be ye idolaters — And so, neither murmur ye — ver. 10. The other cautions are given in the first person : but these in the second. And witli wliat exquisite propriety does he vary the person ? It would have been improper to say. Neither let us be idolaters; for he was himself in no danger of idolatry ; nor probably of murmuring against Christ, or the Divine Providence. To play — That is, to dance, in honour of their idol. 8. And fell in one day three and twenty thousand — Beside the princes who were afterward hanged, and those whom the judges slew; so that there died in ftU four and twenty thousand, 9. Neither let us tempt Christ — By our unbelief. St. Paul enumerates five bene. Jits, ver. 1-4, of which the fourth and fifth were closely connected together ; and five sins, the fourth and fifth of which were likewise closely connected. In speaking of the fifth benefit, he expressly mentions Clirist ; and in speaking of the fourth sin, he shows it was committed against Christ. As some of them tempted him. This sin of the people was peculiarly against Christ. For when they had so long drunk of that rock, yet they murmured for want of water. 10. The destroyer — The destroying angel. 11. On whom the ends of the ages are come — The expression has great force All things meet together, and come to a crisis, under the last, the Gospel dispen sation ; both benefits and dangers, punishments and rewards. It remains, thai Christ came as an avenger and judge. And even these ends include various periods, succeeding each other. 12. The common translation runs, let him that thinketh he standeth. But the word translated thinketh, most certainly strengthens, rather than weakens the sense. 13. Common to man — Or, as the Greek word imports, proportioned to humac strength. God is faithful — In giving the help which he hath promised : and hf will with the temptation — Provide for your deliverance. 14. Flee from idolatry — And from all approaches to it. 16. The cup which we bless — By setting it apart to a sacred use, and solei. ;Jy nvoking the blessing of God upon it: is it not the communion of the blood of Christ — The means of our partaking of those invaluable benefits, which are the purchase of the blood of Christ. The communion of the body of Christ — Th« means of our partaking of those benefits, which were purchased by the body oj Christ — Offered for us. •Num. xi, 4. t Exod. xxxii, 6. J Num. xxv, 1, 9. ^ Num. xxi, 4, &i. II Num. xiv, 1-36. CHAPTER X. 429 17 we break, is it not the communion of the body of Christ ? } or we, being many, are one bread, and one body ; for we are all partakers 18 of the one bread. Consider Israel after the flesh. Are not they »9 who eat of the sacrifices, partakers of the altar ? What say 1 then '^ That a thing sacrificed to idols is any thing ? Or that an idol is any 20 thing? But that what the heathens sacrifice, they sacrifice to de- vils, and not to God. Now 1 would not that ye should be partakers 81 with devils. Ye cannot drink the cup of the Lord, and the cup of devils ; ye cannot be partakers of the table of the Lord, and the 2'2 table of devils. Do we provoke the Lord to jealoi.sy ? are we 23 stronger than he ? All things are lawful for me ; but all things are not expedient ; all things are lawful for me ; but all things edify 24 not Let no one seek his own, but every one another's welfare 25 Whatever is sold in the shambles eat, asking no questions for 26 conscience' sake. '* For the earth is the Lord's, and the fulness 27 thereof. And if any of the unbelievers invite you, and ye are dis- pos-ed to go, eat whatever is set before you, asking no questions for 28 conscience' sake. But if any one say to you. This hath been sa- crificed to an idol, eat not, for his sake that showed thee, and for 29 conscience' sake. Conscience I say, not thy own, but that of the other : for why is my liberty judged by anoiner's conscience ? 30 For if I by grace am a partaker, why am I blamed for that for 31 which I give thanks ? Therefore whether ye eat or drink, or what- 17. For it is this communion which makes us all one. We being many are yet as it were, but different parts of one and the same broken bread, which we receiv to unite us in one body. 18. Consider Israel after the fiesh — Christians are the spiritual Israel of God. Are not they who eat of the sacrifices, partakers of the altar ? — Is not this an act of communion with that God to whom they are offered? And is not the case the same with those who eat of the sacrifices which have been offered to idols ? 19. What say I then ? — Do I in saying this aHow, that an idol is any thing Divine? I aver, on the contrary, thai wliiit the heathens sacrifice they saciifico to devils. Such in reality are the gods of the heathens, and with such only can you hold communion in those sacrifices. 21. Ye cannot drink the cup of the Lord, and the cup of devils — "You :.annot have communion with both. 22. Do we provoke the Lord to jealousy ? — By thus caressing his rivals 1 Are we stronger than he ? — Are we able to resist, or to bear his wrath ? 23. Supposing tliis were lawful in itself, yet it is not expedient ; it is not edi- fying to my neighbour. 24. His own only, but another's welfare also. 25. The apostle now applies this principle to the point in question. Asking w questions — Whether it has been sacrificed or not ? 26. For God, who is the Creator, Proprietor, and Disposer of the earth, and all that is therein, hath given the produce of it to the children of men, to be used (vithoiit scruple. 28. For his sake that showed thee, and for conscience' sake — That is for the Jake of liis weak conscience, lest it should be wounded. 39. Conscience I say, not thy own — I speak of his conscience, not thiTie. Fot why is my liberty judged by another's conscience ? — Another's conscience is not the staiwlard of mine, nor is another's persuasion the measure of my liberty. 30. // / by grace am a partaker — If I thankfully use the common blossings of God. 31. Therefore — To close *he present point with a general rule, applicable not only in this, but in all cases, wkitsoever ye do — In all things whatsoever, whe ♦ Psalm xxiv. 1 28 430 . I. CORINTHIANS. 32 soever ye do, do all to the glory of God. Give no oflence eithei 33 to the Jews, or to the Gentiles, or to the C'hurch of God : Even as I please all men in all things, not seeking my own profit, but that of many, that they may be saved. XI. Be ye followers of me, as I also am. of Christ. 2 Now I praise you, brethren, that ye remember me in all things, 3 and keep the orders, as I delivered them to you. But I would have you know that the head of every man is Christ, and the head of the woman is the man, and the head of Christ is God. 4 Every man praying or prophesying with his head covered, disho- 5 noureth his head. But every woman praying or prophesying with her head uncovered, dishonoureth her head ; for it is the same as 6 if she were shaved. Therefore if a woman is not covered, let her also be shaved : but if it be shameful for a woman to have her 7 hair shaved off, or cut short, let her be covered. A man indeed ought not to have his head covered, being the image and glory of 8 God ; but the woman is the glory of the man. For the man is 9 not of the woman, but the woman of the man. Neither was the man created for the sake of the woman, but the woman for the 10 sake of the man. For this cause also the woman ought to have a ther of a religious or civil nature, in all the common as well as sacred actions of life, keep the glory of God in view, and steadily pursue in all this one end of your being, the planting or advancing the vital knowledge and love of God, first in your own soul, then in all mankind. 32. Give no offence — If, and as far as, it is possible. 33. Even as I, as much as lieth in me, please all men. XI. 2. I praise you — The greater part of you. 3. 1 would have you know — He does not seem to have given them any order before concerning this. The head of every man, particularly every believer, is Christ, and the head of Christ is God. Christ, as he is Mediator, acts in all things subordinately to his Father. But we can no more infer, that they are not of the same Divine nature, because God is said to be the head of Christ, than that man and woman are not of the same human nature, because the man is said to be the head of tlie woman. 4. Every man praying or prophesying — Speaking by the immediate power of God, with his head — And face covered, either with a veil or with long hair, dis- honoureth his head — St. Paul seems to mean, As in those eastern nations, veiling the head is a badge of subjection, so a man vi'ho prays or prophesies with a veil on his head, reflects a dishonour on Christ, who.se representative he is. 5. But every woman, who under an immediate impulse of the Spirit, (for then only was a woman suff"ered to speak in the Church, . prays or prophesies without a veil on her f ice : as it were disclaims subjection, and reflects dishonour on man, her head. For it is the same, in effect, as if she cut her hair short, and wore it in the distinguishing form of the men. In those ages, men wore their hair exceeding short, as appears from the ancient statues and pictures. G. Therefore if a ivoman is not covered — If she will throw off the badge of sub- jection, let her appear with her hair cut like a man's : but if it be t!;ameful fci a woman to appear thus in public, especially in a religious assembly. Jet her foi the same reason keep on her veil. 7. A man indeed ought not to veil his head, because he is the image of God, in the aominion lie bears over the creation, representing the supreme dominion of God, which is his glory But the woman is only matter of glory to the man, who has a becoming dominion over her. Therefore she ought not to appear, but with her head veiled, as a tacit acknowledgment of it. S. The man is not — In the first production of nature. 10. For this cause also a woman ought to be veiled in the public assemblies, be- cause of the angels who attend there, and before whr^n they should 'le careful not to do any thing indecent or irregular. CHAPTER XI. 431 1 1 veil upon her head, because of the angels : Nevertheless, neither is the man without the woman, nor the woman without the man, in 12 the Lord. And as the woman was of the man, so also the man is 3 by the woman ; but all things are of God. Judge of yourselves : 14 is it decent for a woman to pray to God uncovered ? Doth not nature itself teach you, that for a man to have long hair, is a 15 disgrace to him ? Whereas for a woman to have long hair, is a It glory to her; for her hair was given her instead of a veil. But if any one be resolved to be contentious, we have no such custom, neither the Churches of God. I 7 But in this which I declare, I praise you not, that ye come 18 together not for the better, but for the worse. For first, when ye come together in the Church, I hear there are schisms among you, 19 (and I partly believe it. For there must be heresies also among 11. Nevertheless, in the Lord Jesus, there is neither male nor female — Neither 18 excluded ; neither is preferred before the other in his kingdom. 12. And as the woman was at first talien out of the man, so also the man is now in the ordinary course of nature by the woman. But all things are of God, the man, the woman, and tiieir dependence on each other. 13. Judge of yourselves — For what need of more argument in so plain a case ? Is it decent for a woman to pray to God, the Most High, with that bold and undaunted air, which she must have, when, contrary to universal custom, she appears in public with her head uncovered ? 14. For a man to have long hair, carefully adjusted, is such a mark of efFemi- Dacy as is a disgrace to him. 15. Given her — Originally, before the arts of dress were in being. 16. We have no such custom here, nor any of the other Churches of God — The several Churches that were in the apostle's time had different customs, in things that were not essential ; and that under one and the same apostle, as circum- ■tances, in different places, made it convenient. And in all things merely indifferent, the custom of each place was of sufficient weiglit to determine prudent and peaceable men. Yet even this cannot overrule a scrupulous con. science, which really doubts wliether the tiling be indifferent or not. But those who are referred to here by the apostle, were contentious, not conscientious persons. 18. In the Church — In the public assembly. / hear there are schisms among you, and I partly believe it — T'hat is, I believe it of some of you. It is plain, that by schisms is not meant any separation from the Church, but uncharitable divi- sions in it. For the Corinthians continued to be one Church, and notwithstand. ing all their strife and contention, there was no separation of any one party from the rest, with regard to external communion. And it is in the same sense that the word is used, chap, i, 10, and chap, xfi, 25, which are the only places in the New Testament beside this, where Church schisms are mentioned. Tliere- fore the indulging any temper contrary to this tender care of each other, is the true Scriptural schism. This is therefore a quite different thing from that orderly separation from corrupt Churches, which later ages have stigmatized as schism ; and have made a pretence for the vilest cruelties, oppressions, and mur- ders, that have troubled the Christian world. Both heresies and schisms are here mentioned in very near the same sense ; unless by schisms be meant rather those inward animosities which occasion heresies ; that is, outward divisions or parties 3D that while one said, I am of Paul, another I am of Apollos, this impliec? '>oth schism and heresy. So wonderfully have later ages distorted the words tieresy and schism from their Scriptural meaning. Heresy is not, in all the Bible, taken for " an error in fundamentals," or in any thing else ; nor schism, for any separation from the outward communion of others. Therefore both heresy and schism, in the modern sense of the words, are sins that tlie Scripture knows nothing of; but were invented merely to deprive mankind of the benefit of private judgment, and liberty of conscience. 19. There must be heresies — Divisions, among you — In the ordinary course o* 432 1. CORINTHIANS 20 you, that the approved among you may he manifest.) Theretor*- when ye come together into one place, it is not eating the Lord's 21 Supper. For in eating every one taketh before another his own 22 supper, and one is hungry, another drinks largely. What ! have ye not houses to eat and drink in ? or do ye despise the Church of God, and shame them that have not ? What shall I say to you ' 23 shall I praise you in this ? I praise you not. For I received from the Lord what I also delivered to you, that the Lord Jesus, thf 24 night in which he was betrayed, took bread, And when he had gireu thanks he brake it, and said. This is my body, which is broken for 25 you ; do this in remembrance of me. In like manner also he took the cup after he had supped, saying. This cup is the new covenant in my blood : do this as often as ye drink it, in remembrance 26 of me. For as often as ye eat this bread, and drink this cup, ye 27 show forth the Lord's death till he come. So that whosoever eateth the bread and drinketh the cup of the Lord unworthily, shall 28 be guilty of the body and blood of the Lord. But let a man exa- mine himself, and so let him eat of the bread and drink of the cup. 29 For he that eateth and drmketh unworthily, eateth and drinketh 30 judgment to himself, not distinguishing the Lord's body. For things ; and God permits them, that it may appear who among you are, and who are not, upright of heart. 20. Therefore — That is, in consequence of those schisms, it is not eating the Lord's Supper — That solemn memorial of his death, but quite another thing. 21. For in eating what we call the Lord's Supper, instead of all partaking of one bread, each person brings his own supper, and eats it, without staying for the rest. And hereby the poor, who cannot provide for themselves, have nothing, while the rich eat and drink to the full. Just as the heathens used to do at the feasts of their sacrifices. 22. Have ye not houses to eat and drink your common meals in ? — Or do ye despise the Church of God? — Of which the poor are both the larger and the bet- ter part. Do ye act thus, in designed contempt of them ? 23. I received — By an immediate revelation. 24. This is my body which is broken for you — That is, this broken bread is the sign of my body, which is even now to be pierced and wounded for your iniqui. ties. Take then and eat of this bread, in an humble, thankful, obediential remembrance of my dying love ; of the extremity of my sufferings on youi behalf, of the blessings I have thereby procured for you, and of the obligation? to love and duty, which I have by all this laid upon you. 25. After supper — Therefore ye ought not to confound this with a common meal. Do this in remembrance of me — The ancient sacrifices were in remem. brance of sin. This sacrifice once offered is still represented in remembrance I the remission of sins. 26. Ye shoio forth the Lord^s death — Ye proclaim, as it were, and openly avovi it, to God and to all the world, till he come — In glory. 27. Whosoever shall eat this bread unworthily — That is, in an unworthy, irre- verent manner, without regarding either him that appointed it, or the doeign of its appointment, shall be guilty of profaning that which represents the body md blood of the Lord. 23. But let a man examine himself — Whether he know the nature and th« debio-n of the institution, and whether it be his own desire and purpose the roughly to comply therewith. 29. For he that eateth and drinketh so unworthily as those Corinthians did, eateth and drinketh judgment to himself — Temporal judgments of various kinds. (vsr. 3(1,) not distinguishing the sacred tokens of the Lord's body — From bit common food. 30. Fo' this cause — Which they had not observed, many sleep — In death. CHAPTER XII. 433 this cause many are sick and weak amnng you, and man}; sleep. '1 For if we would judge ourselves, we should not be judged But 32 when we are judged, we are chastened by the Lord, that we may 33 not be condemned with the world. Wherefore, my brethren, when 34 ye come together to eat, wait one for another. And if any one be hungry, let him eat at home, that ye come not together to con- demnation. And the rest I will set in order when I come. X.'l Now concerning spiritual gifts, brethren, I would not have you * ignorant. Ye know that when ye were heathens, ye were carried £ away after dumb idols, as ye were led. Therefore I give you to know, that as no one speaking by the Spirit of God, calleth Jesus accursed ; so no one can say, Jesus is the Lord, but by the Holy 4 Ghost. Now there are diversities of gifts, but the safne Spirit. 5 And there are diversities of ministrations, but the same Lord : And 6 there are diversities of operations, but it is the same God who worketh all in all. 7 But the manifestation of the Spirit is given to each, to profit 8 withal. For to one is given by the Spirit, the word of wisdom , 3L If we would judge ourselves — As to our knowledge, and the design with which we approach the Lord's table, we should not be thus judged — That is, punished by God. 32. When we are thus judged, it is with this merciful design, that we may nol be finally condemned with the world. 33. The rest — The other circumstances relating to the Lord's Supper. XII. 1. Now concerning spiritual gifts — The abundance of these in the Churches of Greece strongly refuted the idle learning of the Greek philosophers. But the Corinthians did not use them wisely, which occasioned St. Paul'? writing con- cerning them. He describes, 1. The unity of tiie body, ver. 1-27. 2. The variety of morobors and offices, ver. 27-30. 3. The way of exercising gifts rightly, namely, by love, ver. 31, chap, xiii, throughout : and adds, 4. A comparison of several gifts with each other, in tlie 14th chapter. 2. Ye were heathens — Therefore whatever gifts ye have received, it is from thfl free grace of God, carried away — By a blind credulity, after dumb idols — The blind to the dumb : idols of wood and stone, unable to speak themselves, and much more to open your mouths, as God has done ; as ye were led — By the p ib- tlety of your priests. 3. Therefore — Since the heathen idols cannot speak themselves, much less g^vt •piritual gifts to others, these must necessarily be among Christians only : as i me speaking by the Spirit of God, calleth Jesus accursed — That is, as none who does this (whicii all the Jews and heathens didi speaketh by the Spirit of God, is actuated by that Spirit, so as to speak with tongues, heal diseases, or cast out devils ; so no one can say, Jesus is the Lord— None can receive him as such, (for m the Scripture language to say, or to believe, implies an experimental assu- rance,) but by the Holy Ghost. The sum is, none have the Holy Spirit but Christians : all Christians have this Spirit. 4. There are diversities of gifts, but the same Spirit — Divers streams, but all (rem one fountain. This verse speaks of the Holy Ghost, the next of Christ the *th of God tlie Father. The apostle treats of the Spirit, ver. 7, &c; of C. TJM, rer. 12, Slc ; of God, ver. 28, &c. 5. Administration —Offices. But the same Lord appoints them all. 6. Operations — Effiscts produced. This word is of a larger extent than either of the former. But it is the same God who worketh all these effects in all the persons concerned. 7. The manifestation — The gift whereby the Spirit manifests itself; is given 0 each for the profit of the whole body. 8. The word of wisdom — A power of understanding and explaining the mani- fold wisdom of God in the grand scheme of Gospel salvation. The word of know- 434 I. CORINTHIANS 9 to another by the same Spirit, the word of knowledge ; To an other faith by the same Spirit ; to another the gift of healing by the 10 same Spirit ; To another the working of miracles ; to another pro phecy ; to another the discerning of spirits ; to another divers kinds 11 of tongues ; to another the interpretation of tongues. But one and the same Spirit worketh all these, dividing to every one se' Tally as he willeth. 12 For as the body is one, and yet hath many members, hut \\i iht members of the body, many as they are, are one body, so n 13 Christ. For we were all baptized by one Spirit into one body, whether we are Jews or Gentiles, whether slaves or freemen ; and 14 we have all drank of one Spirit. For the body is not one member, 15 but many. If the foot should say. Because I am not the hand, 1 16 am not of the body, is it therefore not of the body ? And if the ear should say. Because I am not the eye, I am not of the body, is it 17 therefore not of the body? If the whole body were an eye, where were the hearing ? If the whole were hearing, where were the smell- 18 ing? But now hath God set the members, every one in the body 19 as it hath pleased him. And if all were one member, where were 20 the body ? Whereas now there are indeed many members, yet 21 but one body. And the eye cannot say to the hand, I have no ledge — Perhaps an extraordinary ability to understand and explain the Old Tes tament types and prophecies. 9. Faith may here mean an extraordinary trust in God under the most diffi. cult or dangerous circumstances. The gif* ''/ healing need not be wholly con- fined to the healing diseases with a word or a touch. It may exert itself also, Ihough in a lower degree, where natural remedies are applied. And it may often be this, not superior siiill, which makes some physicians more successful than others. And thus it may be with regard to other gifts likewise. As after the golden shields were lost, the king of Judali put brazen in their place, so after the pure gifts were lost, the power of God exerts itself in a more covert manner under human studies and helps : and that the more plentifiil, accordingly as there is the more room given for it. 10. The working of other miracles — prophecy — Foretelling things to come , the discerning — Whether men be of an upright spirit or no. Whether they have natural or supernatural gifts for offices in the Clmrch. And whether they who profess to speak by inspiration, speak from a Divine, a natural, or a diabolical spirit. 11. As he willeth — The Greek word does not so much imply arbitrary pleasure, a? * determination foandea on wise counsel. l:s. So is Chrifi — That is, the body of Christ, the Church. 13. For by that one Sp rit which we received in baptism, we are all united in one body, whether Jews tr Gentiles — Who are at the greatest distance from each other by nature ; whether slaves or freemen — Who are at the greatest distance by law and custom : we have all drank of one Spirit — In that cup received ' — faith, we all imbibed one Spirit, who first inspired and still preserveb the lift od in our souls. 15. The foot IS elegantly introduced as speaking of the hand, the ear of the aye, each of a part that has some lesemblance to it. So among. men, each is ipt to compare himself with those whose gifts someway resemble his own, /ather chan with those who are at a distance, either above or beneath him. Is it therefore not of the body ? — Is the inference good ? Perhaps the foot may repre. sent private Christians ; the hand, officers in the Church ; the eje, teachers ; tho ear, hearers. 16. The ear — A less noble part : the eye — The most noble. 18. As it hath pleased him — With the most exquisite wisdom and goodness. 20 But one body — And it is a necessary consequence of this unity, that th< ■everal members need one another. CHAPTER XIII. 435 need of thee ; or again, the head to the feet, I have no need of you 23 Yea, the members of the body, which appear to be weaker, are 23 much more necessary. And those which we think to be the less honourable parts of the body, these we surround with more abundant honour, and our uncomely parts have more abundant come- 24 liness. For our comely parts have no need ; but God hath tem- pered the body together, giving more abundant honour to that which ^5 lacked : That there might be no schism in the body, but that the 26 msmbers might have the same care for each other; And whether one member suffer, all the members might suffer with it , or one 27 member be honoured, all the members might rejoice with it. Now ye are the body of Christ, and members in particular. 28 And God hath set in the Church, first, apostles, secontUy, pro- phets, thirdly, teachers ; afterward miracles, then gifts of healing, 29 helps, governments, different kinds of tongues. Are all apostles ? Are all prophets ? Are all teachers ? Have all miraculous powers ? 30 Have all the gifts of healing ? do all speak with tongues ? Do all 31 mterpret ? Yet covet earnestly the best gifts. But I show unto you a more excellent way. XIII. Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cym- 2 bal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so as 21. Nor the head — The higliest part of all, to the foot — The very lowest. 22. The members which appear to be weaker — Being of a more delicate and tender structure. Perhaps the brains and bowels ; or the veins, arteries, anf otlier minute channels in the body. 23. We surround with more abundant honour — By so carefully covering them ; more abundant comeliness — By the help of dress. 24. Giving more abundant honour to that which lacked — As being cared for and served by the noblest parts. 27. Now ye — Corinthians, are the body and members of Christ; part of them, I mean, not the whole body. 28. First, apostles — Who plant the Gospel in the heathen nations ; Secondly, prophets — Who either foretell things to come, or speak by extraordinary inspira- lion, for the edification of the Church : Thirdly, teachers, who precede even those that work miracles. Under propliets and teachers are comprised evangelists and pastors, Eph. iv, 11 ; helps, governments — It does not appear that these mean dis. tinct offices. Rather any persons might bo called helps, from a peculiar dexterity in helping the distressed ; and governments, from a peculiar talent for governing or presiding in assemblies. 31. Yet covet earnestly the best gifts — And tliey are worth your pursuit, though but few of you can attain them. But there is a far more excellent gift than all these : and one wliich all may, yea, must attain, or perish. XIII. The necessity of love is shown, ver. ]-3. Tlie nature and properties, ver. 4-7. The duration of it, ver. 8-13. 1. Though I speak with all the tongues which are upon earth, and with the j'oquence of an angel, and have not love — The love of God, and of all mankind fi.r his sake, I am no better before God than the sounding instruments of brass, ased in the worship of some of the heathen gods. Or a tinkling cymbal — This was made of two pieces of hollow brass, which being struck together, made a tink- ling, hut with very little variety of sound. 2. And though I have the gift of prophecy — Of foretelling future events, and understanding all the mysteries both of God's word and providence, and all knowledge of things Divine and human, that ever any mortal attained to : and hough I have lie highest degree of miracle-working faith, and have not tliis love am nothing. 436 I. CORINTHIANS 3 to remove mountains, and have not love, 1 ani nothing. And though I give all my goods to feed the poor, and deliver up my body to be burned, and have not love, it profiteth me nothing. 4 Love suffereth long and is kind ; love envieth not ; love acteth not 5 rashly, is not puffed up : Doth not behave indecently, seeket\ not 6 her own, is not provoked, thinketh no evil ; Rejoiceth not in ini 7 quity, but rejoiceth in the truth : Covereth all things, believe'h al' 6 things, hopeth all things, endureth all things. Love never fail eth : but whether there be prophecies, they shall fail ; whethei there be tongues, they shall cease ; whether thprp. he knowledge, 3 And though /deliberately, piece by piece, give all my goods to feed the poor, yea, though I deliver up my body to be burned, rather than I would ra nounce my religion, and have not the love hereafter described, it profiteth mt nothing. Without this, whatever I speak, whatever I believe, whatever I know, whatever 1 do, whatever I suffer, is nothing. 4. The love of God, and of our neighbour for God's sake, is patient toward all men. It suffers all the weakness, ignorance, errors, and infirmities of the chil. dren of God: all the malice and wickedness of the children of the world; and all this, not only for a time, but to the end. And in every step toward overcoin. mg evil witli good, it is kind, soft, mild, benign. It inspires the sufferer at once with the most amiable sweetness, and the most fervent and tender affection. Love acteth not rashly — Does not hastily condemn any one: never passes a severe sen- tence, on a slight or sudden view of things. Nor does it ever act or behave in a violent, headstrong, or precipitate manner. Is not puffed up — Yea, humbles the soul to tlie dust. 3. It doth not behave indecently — Is not rude, or willingly offensive to any. It renders to all their due, suitable to time, person, and all other circumstances. Seeketh not her own — Ease, pleasure, honour, or temporal advantage. Nay, some, times the lover of mankind seeketh not in some sensp- even his own spiritual ad- vantage : does not think of himself, so long as a zeal for the glory of God and the souls of men swallows him up. But though he is all on fire for these ends, yet he is rot provoked to sharpness or unkindness toward any one. Outward provocations indeed will frequently occur. But he triumphs over all. Love thinketh no evil — Indeed it cannot but see and hear evil things, and know thai they are so. But it does not willingly think evil of any ; neither infer evil where it does not appear. It tears up, root and branch, all imagining of what we have not proof. It casts out all jealousies, all evil surmises, all readiness to believe evil. 6. Rejoiceth not in iniquity — Yea, weeps at either the sin or felly of even an enemy, takes no pleasure in hearing or in repeating it, but desires it may be for gotten for ever. But rejoiceth in the truth — Bringing forth its proper fruit, holi- ness of heart and life. Good in general is its glory and joy, wherever diffused in all the world. 7. Love covereth all things — Whatever evil the lover of mankind sees, hears, or knows of any one, he mentions it to none ; it never goes out of his lips, unless where absolute duty constrains to speak. Believeth all things — Puts the most favourable construction on every thing ; and is ever ready to believe whatever may tend to the advantage of any one's character. And when it can no longer believe well, it hopes whatever may excuse or extenuate the fault which canno\ be denied. Where it cannot even excuse, it hopes God will at length give r». pentance unto life. Meantime it endureth all things — Whatever the .ajustice, Uie malioH the cruelty of men can inflict. He can not only do, but likewise suf- fer all things through Ciirist who strengthcneth him. 8. Lnve never faileth — It accompanies to, and adorns us in eternity : it preparer us for, and constitutes heaven ; but whether there he jirophecies, they shall fail— When all things are fulfilled, and God is all in all: whether there be tongues, ihet shall cease — One language shall prevail among all the inhabitants of heaven, and the low and imperfect languages of earth be forgotten. The knowledge like- tvise vhicb we .low so eagerly pursue, shall then vanish away. As stj-rlight ia ost iu »hrt of the mid-day sun, so our present knowledge in the light of eternitv. CHAPTER XIV. 4?' 9 It shall vanish away. For we know in part, and we prophesy in 10 part. And when that which is perfect is come, then ihut which ia 11 in part shall vanish away. When I was a child I talked as a child; I understood as a child, I reasoned as a child ; but when I became 12 a man, I put away childish things. And now we see by means of a glass obscurely ; but then face to face : now I know in part, bui 13 then I shall know, even as also I am known. And now abide these three, faith, hope, love ; but the greatest of these is love. XI V. I jllow after love : and desire spiritual gifts ; but especially 2 that ye may prophesy. For he that speaketh in an unknown tongue, speaketh not to men, but to God ; for no one understand- 3 eth him, though by the Spirit he speaketh mysteries : W hereas he that prophesielh, speaketh to men to edification, and exhorta- 4 tion, and comfort. He that speaketh in an unknoivn tongue, edi- 5 fieth himself; but he that prophesieth, edifieth the Church. I would that ye all spake with tongues, but rather that ye prophe- sied ; for he that prophesieth is greater than he that speaketh with tongues, unless he interpret, that the Church may receive edifica- 6 tion. Now, brethren, if I come to you speaking with tongues, what shall I profit you, unless I speak to you, either by revelation 9. For we know in part, and we prophesy in part — The wisest of men have here but short, narrow, imperfect conceptions, even of the things round about them, and much more of the deep things of God. And even the prophecies which men deliver from God are far from taking in the whole of future events, or of that wisdom and knowledge of God which is treasured up in the Scripture revelation. 10. Bui when that which is perfect is come — At death and in the last day, thai which is in part shall vanish away — Both that poor, low, imperfect, glimmering light, which is all the knowledge we now can attain to : and these slow and unsatisfactory methods of attaining, as well as of imparting it to others. 11. In our present state we are mere infants in point of knowledge, compared to what we sliall be hereafter. / put away childish things — Of my own accord, willingly, without trouble. 12. Now we see even the things that surround us, but by means of a glass or mirror, which reflects only their imperfect forms, in a dim, fii".t, obscure man- ner ; so that our thoughts about them are puzzling and intricate, and every thing IS a kind of riddle to us. But then we shall see, not a faint reflection, but the objects themselves /flce to face — Distinctly. Now I know but in part — Even when God himself reveals things to me, great part of them is still kept under the veil. But then shall I know, even as also J am known — In a clear, full, comprehensive manner; in some measure like God, who penetrates the centre of every object, and sees at one gl.ince through my soul and all things. 13. Faith, hope, love, are the sum of perfection on earth ; love alone is the sum of perfection in heaven. XIV. 1. Follow after love — With zeal, vigour, courage, patience: else you can neither attain nor keep it. And in their place, as subservient to this, desire spi. ritual gifts; but especially that ye may prophesy — The word here does not mean Foretelling things to come ; but rather opening and applying the Scri]>ture. 2. He that speaketh in an unknown tongue, speaks, in effect, not to men, hut to Sod —Who alone understands him. 4. Edifieth himself or \y, on the most favourable supposition; the Church — The whole CDngregation. 5. Greater — That is, more useful. By this alone are we to estimate all our gifts and talents. 6. Revelation — of some Gospel mystery. Knowledge — Explaining the ancient types and prophecies. Prophecy — Foretelling some future event. Doctrine — To •■egulate your tempers and lives. Perhaps this mav be the sense of these obscure vords. 438 I. CORINTHIANS. 7 or by knowledge, or by prophecy, or by doctrine ? So inanimate things which give a sound, whether pipe or harp, unless they give a distinction in the sounds, how shall it be known what is piped oi 8 harped ? And if the trumpet give an uncertain sound, who will 9 prepare himself for the battle ? So likewise unless ye uttei ly the tongue words easy to be understood, how shall it be known why course, let one interpret. But if there be no interpreter, let him be silent in the Church, and let him speak 29 to himself and to God. Let two or three of the prophets speak, 30 and le^ the rest judge. But if any thing be revealed to another that 31 sittetl' by, let the first be silent. For ye may all prophesy one by Had spok' Q to them by the prophets, who used their own language. These words receive/', a farther accomplishment on the day of pentecost. 22. 7 ongues are intended for a sign to unbelievers — To engage their attention, /nd cf (ivince them the message is of God. Whereas prophecy is not so much rof •".n'jelievers, as for the confirmation of them that already believe. i3. Yet sometimes prophecy is of more use even to unbelievers than speaking with tongues. For instance: if the whole Church he met together — On some oxtraordinary occasion. It is probable, in so large a city, they ordinarily met in several places: and there come in ignorant persons — Men of learning might have understood the tongues in which they spoke. It is observable St. Paul says here ignorant persons or unbelievers ; but in the next verse, an unbeliever or an igno. rant person. Several bad men met together hinder each other by evil discourse. Single persons are more easily gained. 24. He is convicted by all — Who speak in their turns, and speak to the heart of the hearers : he is judged by all — Every one says something to which his con- science bears witness. 25. The secrets of his heart are made manifest — Laid open, clearly described , in a manner which to him is most astonishing and utterly unaccountable. How many instances of it are seen at this day ? So does God still point his word. 26. What a thing is it, brethren — This was another disorder among them Every one hath a psalm — That is, at the same time one begins to sing a psalm , another to deliver a doctrine ; another to speak in an unknown tongue ; another to declare what has been revealed in him ; another to interpret what tlie former is speaking : every one probably gathering a little company about him, just as they did in the schools of the philosophers. Let all be done to edification — Sc as to profit the hearers. 27. By two or three at most — Let not above two or three speak at one meet, ing ; and that by course — That is, one after another ; and let one interpret — Either himself, ver. 13, or (if he have not the gift) some other, into the vulgar tongue. It seems the gift of tongues was an instantaneous knov» 'edge of a tongue till then unknown, which he that received it could afterward speak when he thought fit, without any new miracle. 28. Let him speak that tongue, if he find it profitable to himself in his private devotions. 29. Let two or three of the prophets (not more at one meeting) speak, one after another, expounding the Scripture. * Isaiah xxvni, 11. 440 I. CORINTHIANS. 32 one, that all may learn, and all may be comforted. For the spirits 33 of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all the Churches of he M saints. Let your women be silent in the Churches ; for it is no permitted them to speak, but to be in subjection, as * the law aisc 35 saith. And if they desire to learn any thing, let them ask their own husbands at home ; for it is indecent for a w'oman to speak 3€ in the assembly. Did the word of God come out from you ? or did 3* it come out to you alone ? If any one think himself to oe a pro- phet, or spiritual, let him take knowledge that the things which I 38 write to you are the commandments of the Lord. But if any one 39 is ignorant, let him be ignorant. Therefore, brethren, covet to pro- 40 phesy ; yet forbid not to speak with tongues. Let all things be done decently and in order. XV. Moreover, brethren, I declare to you the Gospel which I 2 preached to you, which also ye received, and wherein ye stand. By which also ye are saved, if ye hold fast in what manner I preached 3 to you, unless ye have believed in vain. For I delivered to you first, that which I also received, that Christ died for our sins, 4 t according to the Scriptures : And that he was buried, and that he 5 was raised the third day, \ according to the Scriptures : And that 6 he was seen by Cephas, then by the twelve. Afterward 1 e was 31. All — Who have that gift, that all maj learn, both by speaking and by hearing. 32. For the spirits of the prophets are subject to the prophets — But what enthu- siast considers this ? The impulses of the Holy Spirit, even in men really in. gpired, so suit themselves to their rational faculties, as not to divest them of the government of themselves, like the heathen priests under their diabolical pos. sessions. Evil spirits threw their prophets into such ungovernable ecstacies, as forced them to speak and act like madmen. But the Spirit of God left his pro. phets the clear use of their judgment, when and how long it was fit for them to speak, and never hurried them into any improprieties, either as to the matter, manner, or time of their speaking. 34. Let your women be silent in the Churches — Unless they are under an extra, ordinary impulse of the Spirit. For in other cases it is not permitted them to speak — By way of teaching in public assemblies ; but to be in subjection — To the man, whose proper office it is to lead and to instruct the congregation. 35. And even if they desire to learn any thing, still they are not to speak in public, but to ask their own husbands at home. That is the place, and those the persons to inquire of. 36. Are ye of Corinth, either the first or the only Christians 7 If not, conform herein to the custom of all the Churches. 37. Or spiritual — Endowed with an extraordinary gift of the Spirit : let him prove it, by acknowledging thut I now write by the Spirit. 38. Let him be ignorant — Be it at his own peril. 39. Therefore — To sum up the whole. 40. Decently — By every individual : in order — By the whole Church. XV. 2. Ye are saved, if ye holdfast — Your salvation is begun, and wii! bo per fected, if ye continue in the faith : unless ye have believed in vain — Unless indeed your faith was only a delusion. . 3. / received — From Christ himself. It was not a fiction of my own. 4. Accordiiig to the Scriptures — He proves it first from Scripture, then from the testimony of a cloud of witnesses. 5. By the twelve — This was their standing appellation : but their full numbei was not then present. ♦ Gen. iii, 16 t Isa. liii, 8, 9. t Psa. xvi. 10 CHAPTER XV. 44i seen by above five hundred brethren at once, of whom the grttalei 7 part re:nain until now, but some are fallen asleep. After this he 8 was seen by James, then by all the apostles. Last of all ho was 9 seen by me also, as an untimely birth. For I am the least of the apostles, who am not worthy to be called an apostle, because I fi persecuted the Church of God. But by the grace of God I am what I am ; and his grace toward me was not in vain, but I labour- ed more abundantly than they all : yet not I, but the grace of God 1 that was with me. Whether therefore I or they, so we preach !2 and so ye believed. But if Christ is preached, that he rose from the dead, how say some among you that tliere is no resurrection of 13 the dead ? For if there be no resurrection of the dead, neither is 14 Christ raised. And if Christ be not raised, tlien is our preaching 15 vain, and your faith is also vain. Yea, and we are found false wit- nesses of God, because we have testified from God, that he raised 16 up Christ, whom he did not raise, if the dead rise not. For if the 17 dead rise not, neither is Christ raised : And if Christ be'not raised, 18 your faith is vain ; ye are still in your sins. Then also they who 19 sleep in Christ are perished. If in this life only we have hope in 20 Christ, we aie more miserable thar all men. But now is Christ 21 risen from the dead, the first fruits of them that slept. For since by man came death, by man came also the resurrection of the dead. 6. Above Jive hundred — Probably in Galilee : a glorious and incontestable proof The greater part remain alive. 7. Then by all the apostles — Tlio twelve were mentioned, ver. 5. This title lere therefore seems to include the seventy; if not all those likewise whom God afterward sent to plant the Gospel in heathen nations. 8. An untimely birth — It was iaipossible to abase liimself more than he does by this single appellation. As an abortion is not worthy the name of a man, so he affirms liimself to be not worthy the name of an apostle. 9. / persecuted the Church — True believers are humbled all their lives, eveo for the sins they committed before they believed. 10. / laboured more than they all — That is, more than any of them, from a deep Bonso of a peculiar love God had shown me. Yet, to speak more properly, it is not I, but the grace of God that is with me. Tins it is which at first qualified nie for the work, and still excites me to zeal and diligence in it. 11 Whether I or they, so we preach — All of us speak the same thing. 12. How say some — Who probably liad been heathen philosophers. 13. If there be no resurrection — If it be a thing flatly impossible. 14. Then is our preaching — From a commission supposed to be given after the esurrection, vain — Without any real foundation. 15. If the dead rise not — If the very notion of a resurrection be, as they say, absurd and impossible. 17. Ye are still in your sins — That is, under the guilt of them. So that there noeded something more than reformation, (which was plainly wrought,) in order tc their being delivered from the guilt of sin : even that atonement, the iufficiencj »1 which God attested by raising our great Surety from the grave. 18. They who sleep in Christ — Who have died for him, or believing in him, are xierished — Have lost their life and being together. l*}. If in this life only we have hope — If we look for nothing beyond the grave But if ive have a Divine evidence of things not seen, if we have a hope full of immortality, if we now taste of the powers of the world to come, and see the crown that fadelh not away : then, notwithstanding all our present trials, we are more nly. His proof of the resurrection lies in a narrow compass, ver. 12-19. Almost all the rest of the chapter is taken up in illustrating, vindicating, and applyin^r , 442 I. CORINTHIANS 22 For as through Adam all die, even so through Christ shall all be 23 made alive. But every one in his own order : Christ, the first 24 fruits, afterward they who are Christ's at his coming. Then Cometh the end, when he shall liave delivered up the kingdom to God, even the Father, when he shall have abolished all rule and 25 all authority and power. For he must reign * till he hath put al 26 enemies under his feet. The last enemy that is destroyed is death 27 I For he hath put all things under his feet. But when he saith, Al. things are put under hhn, it is manifest, that he who did put 28 all things under him, is excepted. But when all things shall be put under him, then shall the Son himself also be subject to him The prool is short, but solid and convincing, that which arose from Christ's resurrection. Now this not only proved a resurrection possible, but as it proved him to be a Divine teacher, proved the certainty of a general resurrection, which he so expressly taught. The first fruits of them that slept — The earnest pledge and assurance of their resurrection who slept in him; even of all the righteous. It is of the resurrection of these, and these only, that the apostle speaks through out the chapter. 22. As through Adam all, even the righteous, die, so through Christ all these shall be made alive — He does not say, shall revive, (as naturally as they die,) but shall be made alive, by a power not their own. 23. Afterward — The whole harvest. At the same time the wicked shall rise also : but they are not here taken into the account. 24. Then — After the resurrection and the general judgment, cometh the end of the world; the grand period of all th9se wonderful scones that have appeared for so many succeeding generations; when he shall have delivered up the king, dom to the Father, and he (the Father) shall have abolished all adverse rule, authority, and power. Not that tlie Father will then begin to reign without the Son, nor will the Son then cease to reign. For the Divine reign both of the Father and Son is from everlasting to everlasting. But this is spoken of the Son's mediatorial kingdom, which will then be delivered up, and of the imme- diate kingdom or reign of the Father, which will then commence. Till then the Son transacts the business which the Father hath given him, for those who are his, and by them, as well as by the angels, with the Father, and against their enemies. So far as the Father gave the kingdom to the Son, the Son shall deli- ver it up to the Father, John xiii, 3. Nor does the Fatiier cease to reign when he gives it to the Son ; neither the Son when he delivers it to the Father : but the glory which he had before the world began, John xvii, 5 ; Heb. i, 8, will remain even after this is delivered up. Nor will he cease to be a King even in his human nature, Luke i, 33. If the citizens of the New Jerusalem shall reign for ever, Rev. xxii, 5, how much more shall he ? 25. He must reign — Because so it is written, till he — The Father, hath put all his enemies under liis feet. 26. The last enemy that is destroyed is death — Namely, after Satan, Heb ii, 14, and sin, ver. 56, are destroyed. In the same rdor they prevailed. Satan Drought in sin, and sin brought f(Trth death. And Christ, when he of old engaged with these enemies, first conquered Satan; then sin, in his defth and lastly death in his resurrection. In the same order he delivers all the faithful from them, yea, and destroys these enemies themselves. Death he so destroys that it shall be no more ; sin and Satan, so that Vaej fha' ' -> more hurt his people. 27. Under him — Under the Son. 28. The Son also shall be subject— ShaW deliver up the nc'iatorial king- dom, Ihat the three-one God maybe all in all. All things, i^cv asequently all persons,) without any interruption, without the intervention of any creature, without the opposition of any enemy, shall be subordinate to God. All shall say, " My God, and my all." This is the end. Even an inspired apostle can see nothing beyond this. * i sulm CI, 1. f Psahn vm, 7 CHAPTER XV. 44i 29 that put all things under him, that God may be all in all. Els«3 what shall they do who are baptized for the dead 1 If the dead 30 rise not at all, why are they then baptized for them ? Why are 31 we also in danger every hour? I protest by your rejoicing, bre- 32 thren, which I have in Christ Jesus our Lord, I die daily. If after the manner of men I have fought with wild beasts at Ephesus, what advantageth it me if the dead rise not ? Let us eat and drir.k ; 33 for to-morrow we die. Be not deceived. Evil communicatioiu 34 corrupt good manners. Awake to rigliteousness, and sin not ; for some have not the knowledge of God. I speak this to your shame. 3d But some one will say, How are the dead raised ? And with 36 what kind of body do they come 1 Thou fool, that which thou 37 sowes) is not quickened except it die : And that which thou sow- est, thcu sowest not the body that shall be, but bare grain per- 38 haps of wheat, or of any other corn : But God giveth it a body as 29. Who were baptized for the dead — Perhaps baptized in hope of blessings to oe received after they are numbered with the dead ; or baptized in the room of the dead — Of them that are just fallen in the cause of Christ; like soldiers who advance in the room of their companions tliat fell just before their face. 30. Why are we — The apostles, also in danger every hour 7 — It is plain we can expect no amends in this life. 31. I protest by your rejoicing which I have — Which love makes my own, I dit daily — I am daily in the very jaws of death : beside that I live, as it were, in a daily martyrdom. 32. If io speak after the manner oj men, that is, to use a proverbial phrase, ex. pressivo of the most imminent danger, / have fought with wild beasts at Ephesus — With the savage fury of a lawless multitude. Acts xix, 29, &.c. This seems to have been just before. Let us eat, &c. — We might on that supposition as well Bay with the Epicureans, Let us make the best of this short life, seeing we have no other portion. 33. Be not deceived — By such pernicious counsels as this. Evil communications corrupt good manners — He opposes to the Epicurean saying a well-known verse of the poet Menander. Evil communications — Discourse contrary to faith, hope, or love, naturally tends to destroy all holiness. 34. Awake — An exclamation full of apostolical majesty. Shake off your lethargy ! To righteousness — Which flows from the true knowledge of God, and implies that your whole soul be broad awake ; and sin not — That is, and ye will not sin. Sin supposes drowsiness of soul. There is need to press this; for some among you have not the knowledge of God — With all their boasted knowledge they are totaUy ignorant of what it most concerns them to know. / speak this to your shame — For nothing is more shameful than sleepy ignorance of God, and of the word and works of God ; in these especially, considering the advantages lliey had enjoyed. 35. But some one possibly will say, How are the dead raised up, after their whole frame is dissolved ? and with what kind of bodies do they come again, after Ihase are mouldered into dust? 36. To the inquiry concerning the manner of rising, and the quality of the )o lies that rise, the apostle answers first by a similitude, ver. 36-42, and then plainly and directly, ver. 42, 43. That which thou sowest, is not quickened into a new life and verdure, except it die — Undergo a dissolution of its parts, a change analogou? \o death. Thus St. Paul inverts the objection ; as if he had said. Death is so far from hindering life, that it necessarily goes before it. 37. Thou soweM not the body that shall be — Produced from the seed committed to t!ie ground, but bare naked grain, widely different from that which will after ward rise out of the earth. 38 But God — Not thou, O man, not the grain itself, giveth it a body as \\ Hath pleased him, from the time he distinguished the various species of beings 444 1. CORINTHIANS. 39 it hath pleased him, and to each of the seeds us own body. Al flesh is not the same flesh ; but there is one kind of flesh of men 40 another of beasts, another of birds, another of fishes. There a i also heavenly bodies, and there are earthly bodies : but the glory 41 of the heavenly is one, and that of the earthly another. There ii one glory of the sun, and another glory of the moon, and anoths'- glory of the stars : and one star difl'ereth from another star io 45 glory. So also is the resurrection of the dead : it is sown in coi 43 ruption ; it is raised in incorruption. It is sown in dishonour ; it >& 44 raised in glory : it is sown in weakness ; it is raised in power. It is sown an animal body ; it is raised a spiritual body. There is 45 an animal body, and there is a spiritual body. And so it is wnt- ten, * The first Adam was made a living soul ; the last Adam is a 46 quickening Spirit. Yet the spiritual body was not first, but the 47 animal ; afterward the spiritual. The first man was from the 48 earth, earthy ; the second man is the Lord from heaven. As wa^ and to each of the seeds, not only of the fruits, but animals also, (to which the apostle rises in the following verse,) its own body — Not only peculiar to that species, but proper to that individual, and arising out of the substance of that very grain. 39. All flesh — As if he had said, Even earthy bodies differ from earthy, and heavenly bodies from heavenly. What wonder then if heavenly bodies differ from eartliy ? Or the bodies which rise from those that lay in the grave 7 40. There are also heavenly bodies — As the sun, moon, and stars; and there are earthy — As vegetables and animals. But the brightest lustre which the latter can have, is widely different from that of the former. 41. Yea, and the heavenly bodies themselves differ from each other. 42. So also is the resurrection of the dead — So great is the difference between the body which fell and that which rises. It is sown, (a beautiful word,) com- mitted as seed to the ground, in corruption — Just ready to putrefy, and by various degrees of corruption and decay, to return to the dust from whence it came. It is raised in incorruption — Utterly incapable of dissolution or decay. 43. It is sown in dishonour — Shocking to those who loved it best: human nature in disgrace ! It is raised in glory — Clothed with robes of light, fit for those whom the King of heaven delights to lionour. It is sown in weakness — Deprived even of that feeble strength wliich it once enjoyed : it is raised in power — Endued with vigour, strength, and activity, such as we cannot now conceive. 44. It is sown in this world a merely animal body — Maintained by food, eleep, and air, like the bodies of brutes : but it is raised of a more refined cont6tt.;re, needing none of these animal refreshments, and endued with qualities of a spi- ritual nature, like the angels of God. 45. The first Adam was made a living soul — God gave him such life as other animals enjoy : but the last Adam, Christ, is a quickening Spirit — As he iiain lif.) in himself, so he quickeneth whom he will ; giving a more re'ined life to 'heir very bodies at the resurrection. 47. The first man was from the earth, earthy ; the second man is the Lore Jn m heaven — The first man being from the earth, is subject to corruption and dis«io. lution, like the earth from which he came. The second man — St. Paul could not BO well say, "Is from heaven, heavenly;" because though man owes it to .he earth, that he is earthy, yet the Lord does not owe his glory to heaven. He himself made the heavens, and by descending from thence showel himself tc us as the Lord. Christ was not the second man in order of time ; but in this te spect ; — that as Adam was a public person, wiio acted in the stead of all man kind, so was Christ. As Adam was the first general representative of men, Christ was the second and the last. And what they severally did, terminated not in themselves, hut affected all whori they represented. * Genesis ii. 7. CHAPTER XVI. 445 the earthy, such are they also that are earthy, and as was the i9 heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. oO But this I say, brethren, that flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption. 51 Behold, I tell you a mystery ; we shall not all sleep, but we shall 52 all be changed, In a moment, in the twinkling of an eye, at the last trumpet ; for the trumpet shall sound, and the dead shall be raised 53 incorruptible, and we shall be changed. For this corruptible must 54 put on incorruption, and this mortal put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then sliall be brought to pass the saying 55 that is written, * Death is swallowed up in victory. '\ 0 death, 56 where is thy sting 1 O hades, where is thy victory ? The sting of 57 death is sin, and the strength of sin is the law. But thanks be to God, who hath given us the victory through our Lord Jesus Christ. 58 Therefore, my beloved brethren, be ye steadfast, unmovable, al- ways abounding in the work of the Lord, knowing that your labour is not in vam in the Lord. XVI. Concerning the collection for the saints, as I have ordered the 48. They that are earthy — Who continue without any higher principle : they that are heavenly — Who receive a Divine principle from heaven. 49. The image of the heavenly — Holiness and glory. 50. But first we must be entirely changed ; for such Jlesh and blood as we are clothed with now, cannot enter into that kingdom which is wholly spiritual : neither doth this corruptible body inherit that incorruptible kingdom. 5L A mystery — A truth hitherto unknown ; and not yet fully known to any of the sons of men. Wc— Christians. The apostle considers them all as one, in their succeeding generations : shall not all die — Suffer a separation of soul and body ; but we shall all — Who do not die, be changed — So that this animal body shall become spiritual. 52. In a moment — Amazing work of omnipotence ! And cannot the same power now cliange us into saints in a moment ? The trumpet shall sound — To awaken all that sleep in the dust of the earth. 54. Death is swallowed up in victory — That is, totally conquered, abolished for ever. 55. O death, where is thy sting? — Which once was full of hellish poison. 0 hades, the receptacle of separate souls, where is thy victory ? — Thou art now rob. bed of all thy spoils : all thy captives are set at liberty. Hades literally means the invisible world, and relates to the soul : death to the body. The Greek words are found in the Septuagint translation of Hos. xiii, 14. 56. The sting of death is sin — Without which it could have no power. But tliis sting none can resist by his own strength. And the strength of sin is the law — As is largely declared Rom. vii, 7, &.c. 57. But thanks be to God, who hath given us the victory, over sin, death, and hiides 58. Be ye steadfast — In yourselves ; unmovable — By others, continually in. ;rea^ing in the work of faith and labour of love. Knowing your labour is not in Dair, in the Lord — Whatever ye do for his sake, shall iiave its full reward in that day. Ltt us also endeavour, by cultivating holiness in all its branches, to maintain this hope in its full energy : longing for that glorious d.iy, when in the utmost extent of the expression, death shall be swallowed up for ever, and millions of voices, after the long silence of the grave, shall burst out at once into that tri- umphant song, O death, where is thy sting ? O hades, where is thy victory ? XVI. The saints — A more solenm and a more affecting word, thnn if he had ■aid the poor. * Isaiah xxv, 8. + Hosea xiii, 14 29 446 I. CORINTHIANS 2 Chmdies of Galatia, so also do ye. On the first day of the week, let every one of you lay by him in store according as he hath been 3 prospered, that there may be no collections when I come. And when I am come, whosoever ye shall approve, them will I send 4 with letters, to carry your gift to Jerusalem. And if it be proper 5 that I also should go, they shall go with me. Now I will come to you, when I have passed through Macedonia, (for I pass through 6 Macedonia.) And perhaps I may stay, yea, and winter with you that ye may brinf me forward on my journey, whithersoever I go 7 For I will not see you now in my way ; but hope to stay some & time with you, if the Lord permit. But I will stay at Ephesus till 9 pentecost. For a great and effectual door is opened to me, and there are many adversaries. 1.0 But if Timotheus come, see that he be with you without fear , 1 1 for he worketh the work of the Lord, even as I. Therefore let no man despise him, but conduct ye him forward on his journey in peace, that he may come to me ; for I look for him with the 12 brethren. As to our brother Apbllos, I besought him much to come to you with the brethren ; yet he was by no means willing to come 13 now ; but he will come when it shall be convenient. Watch ye, 14 stand fast in the faith, acquit yourselves like men; be strong. Le* all your affairs be done in love. 15 And I beseech you, brethren, as ye know the household of Ste- phanas, that it is the first fruits of Achaia, and that they have de 16 voted themselves to serve the saints, That ye also submit to such 2. Let every one — Not the rich only : let him also that hath little, gladly give of that little : according as he hath been prospered — Increasing his alms, as God increases his substance. According to this lowest rule of Christian prudence, if a man when he has or gains one pound, give a tenth to God, when he has or gains ten pounds, he will give a tenth to God, when he has or gains a hundred, he will give the tenth of this also. And yet I show unto you a more excellent way. He thai hath ears to hear, let him hear. Stint yourselves to no propor tion at all. But lend to God all you can. 4. They shall go with me — To remove any possible suspicion. 5. I pass throng I Macedonia — I purpose going that way. 7. / will not see you now — Not till I have been in Macedonia. 8. / wiR stay at Ephesus — Where he was at this time. 9. A great door — As to the number of hearers ; and effectual — As to the effects wrought upon them : and there are vwny adversaries — As there must alvvaya be, where Satan's kingdom shakes. This was another reason for his staying there. 10. Without fear — Of any one's despising him for his youth ; for he worketh the work of the Lord — The true ground of reverence to pastors. Those VA'ho do so, none ought to despise. 11. / look for him with the brethren — That accompany him. 12. / besought him much to come to you with the brethren — Who were then goi.ig to Corinth Yet he was by no jneans willing to come now — Perhaps lest Ills coming should increase the divisions among them. 13. To conclude. Watch ye — Against all your seen and unseen enemies. Standfast in the faith — Seeing and trusting him that is invisible. Acquit your- selves like men — Witli courage and patience. Be strong — To do and suffer ah his will. 15. The first fuits of Achaia — The first converts in that province. 16. That ye also in your turn submit to such — So repaying their free service and to every one that worketh with us and laboureth — That labours in the Oos pel, either with or without ;i tollnw labourer. CHAPTER XVI. 447 • 7 and to every one that worketh with us and laboureth. I rejoice at the coming of Stephanas, and Forturatus, and Achaicus : for they 1 8 have supplied what was wanting on your part. For they have re- *9 freshed my spirit and yours; such therefore acknowledge. The Churches of Asia salute you. Aquila and Priscilla, with the Church 20 that is in their house, salute yoa much in the Lord. All the hie- thren salute you. Salute one another with a holy kiss. 21 The salutation of me Paul with my own hand. If any man lovgi 22 not the Lord Jesus Christ, let him be Anathema ; Maran-alha 23 The grace of our Lord Jesus Christ be with you. My love be with 24 you all in Christ Jesus. 17. / rejoice at the coming of Stephanas, and Fortunatus, and Achaicus — Who were now returned to Corinth ; but the joy which their arrival had occasionod remained still in his heart. They have supplied what was wanting on your part — They have performed the offices of love, which you could not, by reason of your absence. 18. For they have refreshed my spirit and yours — Inasmuch as you share in my comfort : such therefore acknowledge — With suitable love and respect. 19. Aquila and Priscilla had formerly made some abode at Corinth, and therj St. Paul's acquaintance with them began, Acts xviii, 1, 2. 21. With my own hand — What precedes liaving been wrote by an amanuensis 22. If any man love not the Lord Jesus Christ — If any be an enemy to his person, offices, doctrines, or commands, let him be Anathema ; Maran-atha — Anathema signifies a thing devoted to destruction. It seems to have been cus- tomary with the Jews of that age, when they had pronounced any man an Ana thema, to add the Syriac expression Maran-atha, that is, the Lord cometh; namely to execute vengeance upon him. Tliis weighty sentence the apostle chose to write with his own hand : and to insert it between his salutation .ind solemn oenediction, that it might be the more attentively regarded. NOTES ON ST PAUL'S SECOND EPISTLE TO THE CORINTHIANS In this epistle, written from Macedonia, within a year after the former, St. Paul beautifully displays his tender affection toward the Corinthians, who were greatly moved by the seasonable severity of the former, and repeats several of the admonitions he had there given them. In that he had written concerning the alFaiis of the Corinthians ; in this he writes chiefly concerning his own ; but in such a manner, as to direct all he mentions of himself to their spiritual profit The thread and connection of the whole epistle is historical ; other things ace interwoven only by way of digression. IT CONTAINS, I. Thfc inscription . ..... Chap, i, 1, 3 II. The treatise itself, 1. In Asia I was greatly pressed; but God comforted me ; as I acted uprightly ; even in this, that I have not yet come to you ; who ought to obey me . .... 3— li, 11 2. From Troas I hastened to Macedonia, spreading the Gospel every where, the glorious charge of which I execute, acccrd- ing to its importance . . . . . . . . 12-vii, 1 J. In Macedonia I received a joyful message concerning you . . 2-16 4. In this journey I had a proof of the liberality of the Macedo- nians, whose example ye ought to follow .... vii, 1-Ls, lb 5. I am now on my way to you, armed with the power of Christ. Therefore obey ....... x, I-xiii, 10 III. The conclusion . .... 11-13 II. CORINTHIANS. 1 Paul, an apostle of Jesus Christ, by the will of God, and Timo- theus our brother, to the Church of God that is in Corinth, with all 2 the saints that are in all Achaia : Grace and peace be to you from God our Father, and/rowi the Lord Jesus Christ. 3 Blessed be the God and Father of our Lord Jesus Christ, the 4 Father of mercies, and God of all comfort, Who comforteth us in Ver. 2. Timotheus our brother — St. Paul writing to Timotheus, styled him his »on ; writing of him, his brother. 3. Blessed be the God and Father of our Lord Jesus Christ — A solemn and beau, tifiil introduction, highly suitable to the apostolical spirit ; the Father of mercies, and God of all comfort — Mercies are the fountain of comfort ; comfort is the out. ward expression of mercy. God shows his mercy in the affliction itself. He gives comfort both in and after the affliction. Therefore is he termed ♦.he God of all comfort. Blessed be this God ! 4. Who comforteth us in all our affliction, that we may be able to comfort them who are in any affliction — He that has experienced one kind of affliction is able CHAPTER 1 449 all our affliction, that we may be able to comfort them who are .n any affliction, by the comfort wherewith we ourselves are comforted 5 of God. For as the sufferings of Christ abound in us, so our com- 6 fort also aboundeth through Christ. And whether we are afflicted tt is for your comfort and salvation ; or whether we are comforted, tt is for your comfort, which is effectual in the patient enduring * the same sufferings which we also suffer. And our hope con- cerning you is steadfast, knowing that as ye are partakers of the 6 sufferings, so also of the comfort. For we would not have you ignorant, brethren, of the trouble which befell us in Asia, that we were exceedingly pressed above our strength, so that we despaired 9 even of life. Yea, we had the sentence of death in ourselves, that we might not trust in ourselves, but in God, who raiseth the dead : 10 Who delivered us from so great a death, and doth deliver: in 11 whom we trust that he will still deliver: You likewise helping together with us by prayer for us, that for the gift bestowed upon us, by means of many persons, thanks may be given by many on your behalf. 2 For this is our rejoicing, the testimony of our conscience, that in simplicity and godly sincerity, not with carnal wisdom, but by the grace of God, we have had our conversation in the world, and 13 more abundantly toward you. For we write no other things to you but what ye know and acknowledge, and I trust will acknow- 14 ledge even to the end. As also ye have acknowedged us in part, to comfort others in that affliction. He that has experienced all kinds of afflic lion is able to comfort them in all. 5. For as the sufferings of Christ abound in us — The sufferings endured on his account ; so our comfort also aboundeth through Christ — The sufferings were many, the comfort one : and yet not only equal to, but overbalancing them all. 6. And whether we are afflicted, it is for your comfort and salvation — For your present comfort, your present and future salvation : or whether we are comforted, it is for your comfort — That we may be the better able to comfort you ; which is effectual in the patient enduring the same sufferings which we also suffer — Through the efficacy of which ye patiently endure the same kind of sufferings with us. 7. And our hope concerning you — Grounded on your patience in suffering for Christ's sake, is steadfast. 8. We would not have you ignorant, brethren, of the trouble which befell us in Asia — Probably the same which is described in the 19th chapter of the Acts. The Corinthians knew before that he had been in trouble. He now declares the greatness and the fruit of it. We were exceedingly pressed, above our strength — Above the ordinary strength even of an apostle. 9. Yea, we had the sentence of death in ourselves — We ourselves expected nothing but death. 10. We trust that he will still deliver — That we may at length be able to come to you. 11. You likewise — As well as other Cburclies, helping with us by prayer, that fvr the gift — Namely, my deliverance, bestowed upon us by means of many per- •WJS — Praying for it, thanks may be given by many. 12. For I am the more emboldened to look for this, because I am conscious of my integrity : seeing this is our rejoicing — Even in the deepest adversity ; the testimony of our conscience — Whatever others think of us, that in simplicity — Having one end in view, aiming singly at the glory of God, and godly sincerity— Without any tincture of guile, dissimulation, or disguise, not with carnal wisdom, but by the grace of God — Not by natural but Divine wisdom, we have had our con- eersation in the world — In the whole world ; in every circumstance. 14. Ye have acknowledged us in part — Though not so fully as ye will do, that 450 11. CORINTHIANS. that we are your rejoicing, as ye also are ours in the day ol the 15 Lord Jesus. And in this confidence I was minded to come to you 16 before, that ye might have haa a second benefit. And to pass by you into Macedonia, and to come to you again from Macedonia, 17 and to be brought forward by you in my way toward Judea. Now when I was thus minded, did I use levity ? or the things which I purpose, do I purpose according to the flesh, so that there should 18 be with me yea and nay ? As God is faithful, our word to you hatl 19 not been yea and nay. For Jesus Christ, the Son of God, whc was preached among you by us, by me, and Sylvanus, and Timo 80 thous, was not yea and nay ; but was yea in him. For all the pro mises of God are yea m him, and amen in him, to the glory of God 21 by us. For he that establisheth us with you in Christ and that 22 hath anointed us is God : Who hath also sealed us, and given us the earnest of the Spirit in our hearts. 23 But I call God for a record on my soul, that to spare you I 24 came not as yet to Corinth. Not that we have dominion over your faith, but are helpers of your joy ; for by faith ye have stood we are your rejoicing — That ye rejoice in having known us, as ye also are ours — As we also rejoice in the success of our labours among you ; and we trust shall rejoice therein in the day of the Lord Jesus. 15. In this confidence — That is, being confident of this. 17. Did I use levity ? — Did I lightly change my purpose ? Do 1 purpose accord, ing to the fiesh 1 — Are my purposes grounded on carnal or worldly considera. tions ? So that there should be with me yea and nay — Sometimes one, sometimes the other : that is, variableness and inconstancy. 18. Our word to you — The whole tenor of our doctrine, hath not been yea and nay — Wavering and uncertain. 19. For Jesus Christ who was preached by us — That is, our preaching con- cerning him, was not yea and nay — Was not variable and inconsistent with itself; but was yea in him — Always one and the same, centering in him. 20. For all the promises of God are yea and amen in him — Are surely esta. Wished in and through him. They are yea, with respect to God promising : imen, with respt^t to men believing : yea, with respect to the apostles : amen, with respect to their hearers. 21. I say, to the glory of God — For it is God alone that is able to fulfil these promises ; that establisheth us — Apostles and teachers, with you — All true be lievers, in the faith of Christ : and hath anointed us — With the oil of gladness, with joy in the Holy Ghost, thereby giving us strength both to do and suffer his will. 22. Who also hath sealed us — Stamping his image on our hearts, thus marking and sealing us as his own property: and giving us the earnest of his Spirit — There is a difference between an earnest and a pledge. A pledge is to be restored when the debt is paid ; but an earnest is not taken away, but completed. Such an earnest is the Spirit. The first fruits of it we have, Rom. viii '^S. And we wait for all the fulness. 23. / call God for a record upon my soul — Was not St. Paul n jw speaking bj the Spirit ? And can a more solemn oath be conceived ? Who then can ima. ^ine that Christ ever designed to forbid all swearing? That to spare you I came not yet to Corinth — Lest I should be obliged to use severity. He says elegantly, To Corinth, not to you, when he is intimating his power to punish. 24. Not that we have dominion over your faith — This is the prerogative of God alone ; but are helpers of your joy — And faith from which it springs. For by faith ye have stood — To this day. We see tlie light in which ministers should always consider themselves, and in wh'ch they are to be considered by others : not as having dominion over tke faith of their people, and having a right to dictate, by their own authority, what »hey shall believe, or what they shall do, but as helpers of their joy, by helping CHAPTER II. 451 II. But I determined this with myself, not to come to you again in 2 grief. For if I grieve you, who is he that cheereth me, but he that 3 is grieved by me ? And I wrote thus to you, that I might not when I come have grief from those for whom I ought to rejoice ; being persuaded concerning you all, that my joy is the joy of you all. 1 For from much affliction and anguish of heart I wrote to you with many tears, not that ye might be grieved, but that ye might know the abundant love which I have toward you. i And if any have caused grief, he hath grieved me but in part, f that I may not overburden you all. Sufficient for such a one i.v 7 this punishment inflicted by many. So that on the contrary ye should rather forgi 3 and comfort hm, lest such a one should be 8 swallowed up wit.' overmuch sorrow. I beseech you therefore to 9 confirm your love toward him. For to this end also did 1 write, that I might know the proof of you, whether ye were obedient in 10 all things. To whom ye forgive any thing, I forgive also; and what I have forgiven, if I have forgiven any thing, it is for your 1 1 sakes, in the person of Christ : Lest Satan get an advantage over us : for we are not ignorant of his devices. 12 Now when I came to Troas, to preach the Gospel of Christ, and 13 a door was opened to me by the Lord, I had no rest in my spirit, because I did not find Titus my brother ; so taking leave of them I went forth into Macedonia. ihem forward in f lith and holiness. In this view, how amiable does their office appear ? And how friendly to the happiness of mankind ? How far then are Ihey from true benevolence, who would expose it to ridicule and contempt ? II. 1. In grief — Either on account of the particular offender, or of the Church in general. 2. For if I grieve you, who is he that cheereth me, but he that is grieved by me ? — That is, I cannot be comforted myself till his grief is removed. 3. And I wrote thus to you — I wrote to you before in this determination, not to come to you in grief. 4. From much anguish I wrote to you, not so munh that ye might be grieved, as that ye might know by my faithful admonition my abundant love toward you. 5. He hath grieved me bat in -part — Who still rejoice over the greater part of you. Otherwise I might burden you all. 6. Sufficient for such a one — With what a remarkable tenderness does St. Paul treat this offender? He never once mentions his name. Nor does he here so much as mention his crime. By many — Not only by the rulers of the Church ; the whole congregation acquiesced in the sentence. 10. To whom ye forgive — He makes no question of their complying with his direction, any thing — So mildly does he speak even of that heinous sin, after it was repented of. In the person of Christ — By tlie authority wherewith he has invested me. 11. Lest Satan — To whom he had been delivered, and who sought to destroy ait only his flesh, but his soul also, get an advantage over us — For the loss of 5ne soul is a common loss. 12. Now when I came to Troas — It seems in that passage from Asia to Mace- donia, of which a short account is given, Acts xx, 1, 2. Even though a door was opened to m