%. ^j^T^^?&^'%^^•^1ffj^^'^.^ffff^:.■^•^v■->.v^ygy•v ^ PRINCETON, N. J. ^^Jj Presented b y Ws^^ } J\^ xv. . 2l±^ . £)^'^) The viultilude or vioh is mad. The sense the verb x^anu has without dispute, Rev. vii. 1. y.^aryvra? rug 'Titrtra.^a.; a^ifiHu *' holding, detaining, restraining, the four winds of the earth." * Ver. 5. Go not into the waij of the Genti/es.] It may seem strange that our Lord neither preached himself to the Gentiles, nor allowed his disci- ples to preach among them during his own life-time; especially when it is considered, that he came into the world on purpose to destroy the poly- theism of the heathens, their idol mediators, and their idolatrous worship, and to establish the knowledge of the true God, and of the only Mediator between God and man, and of the right method of obtaining his favour. But our wonder will cease, when the reason of his conduct is understood. As the Jews were the only people in the world who believed in the one true God, before his messengers attempted to preach him to the heathens, it wns fit that they should [)rove their mission to the conviction of the Jew,, instruct theiu more fullv in the fundamental tloctrines of rrHgion, R 9 .'.ml 4 A PARAPHRASE AND COMMENTARY [SeCt. 40. Gentiles, i.e. their country ; for the way of the sea (^latxh, iv, \Si) signifies the country round the sea. — And into any citij of' the Samaritans enter ye not. In travelling through Palestine, the apostles would often have occasion to go into Samaria; but they were not to enter the cities thereof with a design to preach. It is true, in the befjinniiijj of his ministry our Lord himself preach- ed to the Samaritans with great success, Jolm iv. 41, 42. and therefore liad he sent his apostles among them, numbers in all and correct what errors had crept into their faith. Besides, Christianity was not only to be propaaated through the world, by the force of its own intrinsic excellency, and by the miracles wherewith it was accompanied, but it was to make its way also by the evidence which it derived from the Jewish pro- phecies, and by the light thrown upon it, considered as the perfection of that grand scheme which was begun in the first ages, and carried on under various dispensations from time to time, till it obtained a more complete and lasting form under the Jewish economy. It was highly expedient, therefore, that a competent number of Jews should be converted to Christianity, who might publish it to the rest of the world, with all the evidence that was proper to be offered. But if, on account of the former revelation made to the Jews, it was absolutely fit that the new revelation should be preached by them to the rest of the world, it was necessary that the gospel at the first should be confined to them; because had it been preached to the Gentiles, that circumstance alone would have made the Jews reject it universally. It is well known how high the prejudices of the apostles themselves ran on this Jiead, even after they had received the gifts of the Spirit, being excessively offended with Peter, one of their number, who by a vision from heaven had with diflficulty been prevailed upon to preach to the proselyte Cornelius. Nay, they were hardly brought to beUeve that God intended to bestow the gospel on the Gentiles, when they saw them receive the greatest of its pri- vileges in an equal degree with themselves, even the gifts of the Spirit. And though after this they preached to the Gentiles, yet wherever they came, their custom was to begin at the Jews, if there were any in the place, that all offence might be prevented; and on the Jews rejecting the gospel, they turned to the Gentiles, Acts xiii. 46. Thus, as the apostle tells us, Ilom.-xv. 8. Jesus Christ luas a minuter of the circiimcisit)u, he preached only to the Jews ; for the truth of God to confirm the promises made to the fathers, he preached to the Jews to make the truth of God manifest; it being the most effectual nieans of confirming the promises made to Abraham and the rest of the fathers, namely, tliat in his seed all the families of the earth should be blessed. For thus the Jews were first blessed. It was likewise the most ef- fectual means of blessing even the Gentiles themselves. Accordingly the apostle adds, as the fruit of this appointment, and thai the Gentiles might glorify God on account of his mercy ; the mercy of the new covenant which they enjoy by their conversion to Christianity. The truth is, had Jesus Christ been a minister of the uncircumcision, that is, had he preached the gospel at all to the Gentiles, the Jews would have rejected it; so that the proselytes, and 5>uch as held the faith of the proselytes, which the wiser sort of the Gentiles tKjem generally to have done, would not have become Christ's disciples with such ease and readiness. The reason was, the evidence of the gospel being greatly weakened by the unbelief of the Jews, the converts among the Gen- tiles would have been few in comparison, and by that means the promises made to the fathers, that in Christ all nations should be blessed, would not have been confirmed, or so fidly accomplished, as it is by the scheme which Providence has actually chosen. probability Sect. 40.] ON THE HARMONY OF THE GOSPELS. 5 probability would have been induced to believe. But tlie inve- terate enmity which the Jews bare to the Samaritans, made the conversion of the latter improper at this time, ior the reasons mentioned in the note on ver. 5. Mat. x. 6. But go rniher to the lost sheep of the house of Israel : he called the Jews lost sheep, because, as he had told his disciples, (Matt. ix. 36.) they fainted and were scattered abroad as sheep having no shepherd, and so were in danger of perishing, see Isa. xlix. 10. 7. And as 2^e go, preachy sayings The kingdom of heaven is at hand ; publish every where the glad tidings of the approach of the Messiah's kingdom promised by the prophets. Properly speaking, the kingdom of heaven, or gospel-dispensation, did not begin till the Jewish economy was abolished: and therefore, the apostles in our Lord's time, and even our Lord himself, preached the approach only, and not the actual existence of that kingdom. But though the apostles were directed to preach the approach of the kingdom of heaven, they did not yet fully understand its nature, that it was not to be a temporal but a spiritual kingdom, consist- ing in the dominion of righteousness and truth within men. — 8. Heal the sick, cleanse the lepers, * raise the dead, cast out devils : \ freely ye have received, freely give ; perform all these miraculous cures in confirmation of your mission, without receiving any hire or reward for them of any kind. Matt. x. 9. Provide neither gold, nor silver, nor brass J iii your purses,-. * Ver. 8. Raise the dead.] In several copies, the clause, raise the dead, is wanting ; for which reason, and because the disciples did not raise any person from the dead, till after Christ's ascension. Dr. Mills takes it to be an interpolation. But his opinion is ill founded, as it is certain that this, with several other articles in the apostles' first commission, have a direct rela- tion to the period comprehended under that more extensive commission, which they received after their Master's resurrection. See ver. IS. 21. 23. of this chapter. f Ver. 8. Freely give,] That the direction freely ye have received, freely give, relates to the miraculous cures which the apostles were empowered to jrerform, and not to the stated offices of the apostolical function, is evident from Luke x. 7., where our Lord, in giving a like commission to the Seventy, bids them " eat and drink what was set before them, because the labourer was worthy of his hire." Nay, in this very charge, no sooner did he order the apostles to give freely, than he forbade them to provide gold, &c. " be- cause the workman is worthy of his meat:" plainly insinuating, that while they were preaching the gospel, they had a right to maintenance from those who enjoyed the benefit of their labours, and should in the course of the divine Providence be supphed with all things necessary. Accordingly, we find the apostles receiving maintenance, and insisting upon it as their due, 1 Cor. ix. 4, 5. 14.; Gal. vi. G. XYer.^. In your purses.] Ev Z^matSy in your girdles. The eastern girdle being doubled and sewed along the edges, was more convenient for carrying a quantity of money than a purse, because the money being distributed round the body in the fobs of the girdle, the weight of it was not so much felt. By money therefore in their girdles, is to be understood a considerable sum. B 3 Though 6 A PARAPHRASE AND COMMENTARY [Sect. 40. Though I forbid you to take money for the miraculous cures which you shall perform, I do not mean that you should before- hand lay up money for your support during your journey. You are not even to provide the clothes and shoes which you may have occasion for while you are abroad; because you shall be supplied with whatever you need by those to whom you preach the gospel, and you have a right to be thus supplied by them. 10. * Nor scrip for your journey^ neither t'wo coats, \ neither shoes, i nor yet staves : [for the ixorhnan is worthy of his meat.) Our Lord forbade his disciples to provide before-hand such things as might be necessary during their journey, because they would be troublesome to them in travelling, and ordered them to go out thus unfurnished, partly that they might be inured in his own life-time to bear the hardships they would be exposed to after- wards, when discharging the apostolical function, and partly that their faith in the providence of God might be confirmed. For it must have aiibrded them great comfort ever after, to reflect on the singular care that was taken of them while out on their first mission, wholly unprepared to execute such an undertaking. Ac- cordingly this was the use which Christ himself directed them to make of it, Luke xxii. 35. Matth. x. 11. Arid into whatsoever city O)' town ye shall enter, inquire \\ who in it is worthy, and there * Ver. 10. yor scrip for t/oicrjournet/.] The scrip (r>7^a) was a sort of large bag in which shepherds, and those who journeyed, carried their pro- visions. See on Luke x. 54. § 82. Thus the bag, into which David put the smooth stones, wherewith he smote Goliath, is called both a scrip and a shepherd's bag. ■j- Ibid. Neither shoes.] rToh/^ara. In the account which Mark gives of the repetition of these instructions, immediately before the disciples took their journey, he says they were permitted to be shod with sandals: (axx' vTohhfjiiviii (To.vha.Xia, vi. 9.) The saudal was a piece of strong leather or wood fastened to the sole of the foot with strings, which they tied round the foot and ancle ; but the shoe was a kind of short boot, that covered the foot and part of the leg, and was a more delicate piece of dress than the sandal. X lh\d. Nor yet staves.'] Mark says the disciples were allowed to take a staff* vi. 8. But in Calvin's opinion, the seeming contradiction may be re- moved by attending to the ambiguity of the Hebrew word u;2U.*, answering to the Greek ^a'^^ov. For as the Hebrew word signifies any sort of rod, whether club, staff, sceptre, or pole, he thinks the staff, which, according to Matthew, the disciples were prohibited to use, may have been a pole for carrying a burden on, an accoutrement that was useless, as they were not allowed to carry provisions with them, nor any spare clothes; whereas, the staff, which by Mark's account he permitted them to take, was a walking staff, very proper for those who were to perform a journey with expedition. See another solution. Prelim. Obs. I. — Heinsius labours to prove that "(««, the exceptive particle in Mark, may signify no not ; so would have the clause « f4,n ^xQov fcovov translated, no, not a single staff. II Ver. 11. Who in it is worthy.] Anciently they had not houses of enter- tainment for the accommodation of travellers, such as we have, but only houses Sect. 40.] ON THE HARMONY OF THE GOSPELS. 7 there abide till ye go thence. When ye enter into any city, en- deavour to find out tliose who are most remarkable for their piety, probity, and hospitality, who are expecting the Messiah's king- dom, who will receive the news of it with pleasure, and who, in all probability, will assist you in publishing it; and when ye have found such persons, abide with them till ye leave that city or vil- lage. We have this more fully expressed in the instructions to the Seventy, Luke x. 7' " I^i the same house remain, eating and drinking such things as they have; go not from house to house.*' Doubtless the disciples on some occasions might change their quarters with decency; but our Lord absolutely forbade them to do it for the sake of better entertainment, that they might not give mankind the least handle of imagining they served their bel- lies. Matth. x. l!^. And x^hen ye come into an honse^ salute it : or, as it is in the instructions given to the Seventy, Luke x. 5. *' Say, peace be to this house." For in the eastern countries * the form of salutation used among friends was, Peace he to you^ or to this house. Hence our Lord adds, 13. And if the house be xmrthy, be of a hospitable disposition and receive you, let your peace come upon it ; let your salutation be made effectual, by its enjoying great temporal and spiritual prosperity ; so do I com- mand who have the government of the world. Bui if it be not worthy, let your peace return to you ,- your benediction shall re- turn to yourselves, for ye shall be sure to find the more kindness . elsewhere, that you have been ill used by these inhospitable peo- ple. 1 4. A?id whosoever shall 7iot f receive you, that is, enter- tain you kindly, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. The Jews fancied that the very dust of heathen countries polluted them ; for which reason, when they returned to their own land, they used to stop at the borders of it, and wipe their feet, that the holy inheritance might not be defiled. If our Lord had this custom in his eye, his meaning was. Look upon those who refuse you the offices of humanity, and will not hearken to your instructions, as no better than heathens. Accordingly, the direction is thus expressed, Mark vi. IL Shake off the dust under your feet, for a testimony houses for lodging them, called in modern language Caravamcraisy into which travellers brought their own provisions, and accommodated themselvcB the best way they could. But it was common for persons of humane dis- positions, such as our Lord here calls a?«3/, worthy persons y to entertain strangers according to their ability. See Judges xix. 15—21. ♦ The form of salutation, &c.] Thus when Moses and his father-in-law Jethro met, the text says they asked each other peace, Exod. xviii. 7.; that 15, asked for peace, prayed for it, wished it to each other .^ See John xiv. 27. t Ver. 14. Receive you.'] In scripture, to receive one, signifies to allow him the benefit of our company, to converse familiarly with him, and to do him •ood offices. See Luke xv. 2. It signifies also to entertain one hospitably ; being applied twice to Rahab*8 entertaining the spies, Heb. xi.51.; James ii. 25. B 4. against 8 A PARAPHRASE AND COMMENTARY [Sect. 40. against them ; declare in the plainest manner, that for the future you will not have the least intercourse with such an obstinate and impious race. Matth. x. 1 5. Verili/ I mi/ unto you^ it shall be more tolerable for the Unul of Sodom and Gomorrah, in the day of judgment^ than for that city : persons, the matter of whose crimes far exceed theirs, are less guilty tlian they, because they have not despised such advantagei^, so that they shall be more lightly punished. Considering the nature of the tidings which the apostles were now sent out to publish, namely, that the kingdom of heaven was at hand, considering also the number and variety of the miracu- lous cures which they were enabled to perform in confirmation of their doctrine, together with the greatness of the benefits they were empowered to confer upon the families who should enter- tain them kindly, it is reasonable to think that they were flatter- ing themselves with the hopes of great honour and acceptance wherever they came. In the mean time, the event was by no means to answer their expectation. They were every where to be despised, persecuted, delivered up into the hands of public justice, and punished as evil doers. Our Lord therefore thought iit to forewarn them of these things, made them large promises of the divine aid, and gave them directions with respect to their conduct in every circumstance. Matth. x. 16. Beltold I send yofii forth as sheep in the midst of Ksoolves : I now send you forth weak and defenceless among a cruel and wicked people. Be ye there- fore iaise as serpents, and harmless as doves: on the one hand, be so prudent as not to irritate the wicked, and those vvho shall oppose you, either by your behaviour or your doctrine unneces- sarily (Matt. vii. 6'.); on the other hand, let not your prudence ^degenerate into craft, lest it lead you to betray the truth, or to encourage men in their evil practices. Join prudence and inno- cence together, rendering yourselves remarkable for integrity amidst the greatest temptations, and i^ov meekness under the great- est provocations. I'J. Bnt be'ware of men : though I order you to be meek and patient under injuries, I do not mean that you should not be on your guard, and if possible avoid them. No; the moredrcumspect you are in the whole of your conversation with the men of this world, whom 1 before compared to wolves, it is so much the better; for, after all, you will meet with many indignities, and often be in danger of death, even from the hand of public justice; for they will deliver you up to the cou7icils, and they will scourge you in their synagogues as apostates. 18. And ye shall be brought before governors and kings, as malefactors, for my sake. These things did not happen while the apostles were out on their first mission. They came to pass after Christ's ascension, when Peter and John were called before the sanhedrim, Acts iv. (>, 7. and beaten, Acts v. 40. Also when James and 13 Peter Sect. 40.] ON THE harmony of the gospels. 0 Peter were brought before Herod, Acts xii. 3. Paul before king Agrippa and liis wife, and the Roman governors Galho, Felix, Festus; and, last of all, before the emperor Nero, and his prefect Helius Cae^arianus. — i^b?' a testimony against them and the Gen- tiles : all these things are ordered to befall you, that your inno- cence may appear, and that the truth of the gospel may be de- monstrated. Accordingly, the patience which the apostles shewed under continual persecutions, and the courage wherewith they went to death in confirmation of their doctrine, became strong proofs of their innacence, and of the truth of the gospel. More- over, if the apostles had never been brought before the supreme powers, nor defended their cause in the presence of kings and governors, it might have been said, that because Christianity could not bear a strict examination from able judges, it was preached to none but men of vulgar understandings, who were not capable of detecting it. But when persons of the highest dis- tinction for birth, fortune, capacity, and learning, had the gospel laid before them in the defences which the apostles were obliged to make at the public tribunals of every country, its standing such a trial was certainly a great confirmation of its truth to per- sons of inferior note. Whei efore, as Jesus here foretold, the per- secutions which the apostles suffered, and their being brought before kings, became a testimony of their innocence, and of the truth of the gospel, and consequently an undeniable proof of the guilt both of the Jews and Gentiles who rejected it. 19. 3nf when they deliver you up, take no thought how or what ye shall speak, for it shall be given you in that same hour what ye shall speak. 20. For it is not ye that speak, but the spirit of your Father which speaketh in you. This direction was repeated on several occasions afterwards, particularly Luke xii. 1 1. Mark xiii. 11. The apostles being illiterate men, and wholly unacquainted with the laws of the different countries whither they were to go, and with the forms of their courts, their Master foresaw that they would be in great perplexity, when they appeared as cri- minals before persons of the first distinction. He foresaw, like- wise, that this circumstance would occur to themselves, and render them anxious to meditate before-hand, by what apology they might best defend so noble a cause. More than once, there- fore, he expressly forbade them to be in the least solicitous about the defences they were to make, or so much as to premeditate any part of them; promising to afford them on all occasions the aid of tlitir Fiiiher's Spirit, who would inspire them to speak in a mannti becoming the cause they were to defend. 21. And the brother shrH, ddivei' up the brother to death, and the father the child, n?id the children shall rise up against ihe'ir par eiits, and cause them to ie put to death : .such is the nature of the men among whom ye are going, and sucK the obstinacy with which ■"' they 10 A PARAPHRASE AND COMMENTARY [Sect. 40. they shall oppose the gospel, that were it their brother, their fa- ther, or their son who preaches it, they would make no scruple of being active in putting those nearest relations to death. You may therefore expect the hottest persecution. But as you are to have great assistances, you need not be dismayed. 22. Andj/e shall be hated (fall men for my name's sake, i. e. ye shall be hated by the generality of men. The apostles and first Christians set themselves in opposition both to the Jewish and Pagan religions, declaring the nullity of the former, and urging the renunciation of the latter in all its forms, as matter of indispensable necessity. On the most tremendous penalties they required every man, with- out exception, to believe in Christ, and submit implicitly to his authority ; a demand most galling to the pride of princes, priests, and philosophers. Moreover, having a lively sense of the import- ance of the things which they preached, they urged them not in a cold and indifferent manner, but with the utmost fervency. Need it be matter of wonder then, that in every country such a furious storm of persecution arose against them and the religion they taught, and that they were treated as the filth and offscour- ings of the earth ? But he that endureth to the end shall he saved. This encouragement Jesus likewise gave his disciples, when he spake to them of the sufferings they were to meet with, about the time of the destruction of Jerusalem, Matt. xxiv. 13, We may therefore believe, that he had those sufferings now in his view. 23. But when they persecute you m this city, jiee ye into anotlier ; for verily I say unto you, ye shall not have gone over the cities of Israel, till the Son of man he come. Let not the per- secutions ye are to meet with in any period of your ministry dis- courage you; but when ye are sore pressed in one city, flee into another, where ye will meet with an asylum ; for I assure you, in spite of all opposition, your labours shall be attended with such success, that ye shall not have gone over the cities of Israel, till the Son of man he come: before ye have carried the glad tidings of the gospel to the several cities of Israel, my kingdom shall be established in many places; so that in the midst of the hottest persecution, ye may always expect to find some who will befriend you. By the coming of the Son of man here mentioned, Lighlfoot understands his resurrection from the dead ; others the destruction of Jerusalem, called the coming of the Son of man in the clouds of heaven. Matt. xxiv. 30. ; others, the miraculous effusion of the Spirit, named by our Lord himself, his coming, John xiv. 18.; but the last is the more simple and natural explication. 24. The disciple is not above his master, nor the servant above Ms lord. 25. It is enough for the disciple that he be as his master, and the servant as his lord : if they have called the master of the house Beelzebub, how much more shall they call them of his household ? That you may bear all with a becoming fortitude, consider thafc they Sect. 40.] ON THE HARMONY OF THE GOSPELS. 11 they have calumniated, traduced, and persecuted me your Master, for which cause, you my disciples cannot think it hard if they shall calumniate and persecute you. Matt. x. 2G. Fear them not therefore, for there is nothing covered that shall not be revealed, and hid that shall not he known: Be not afraid of their calumnies, however false or malicious, for neither shall their wickedness nor vonr innocence be always concealed ; both shall be manifested, at least in the day of judgment. Wherefore the doctrines of the o-ospel which I have delivered to you in private, you ought to preach plainly and publicly without the fear of men. 27. What I tell you in darkness, that speak ye in light ; and what ys hear in the ear (in private) that preach ye 7ipon the house tops. See on Mark ii. 4. § 33. 28. And fear not them which kill the body, but are not able to kill the sml ; hut rather fear him which is able to destroy both soul a7id body in hell. The utmost malice of your enemies cannot reach your better part, your soul, it can only hurt your body ; for which reason you ought to fear them less than God, who, if you offend him, can destroy (torment, so wKoXea-ui sometimes signifies) both soul and body in hell. Besides, you should consider that your enemies cannot touch even your bodies, without your Father's permission. For the meanest of his crea- tures are under the protection of his providence, insomuch that nothing befalleth them without its direction. 29. Are not two spairows sold for a farthing, and one of them shall not fall on the ground without ycntr Father. The regard which the great Fa- ther of the universe has for all his creatures, small and great, is strongly represented in the book of Jonah, where God makes his compassion to brute beasts, one of the reasons why he would not destroy Niceveh. " Should not I spare Nineveh, that great city, wherein are more than six score thousand persons that can- not discern between their right hand and their left, and also muck cattle?" 30. But the very hairs of your head are all numbered. Men number whatever things of value are in their possession, lest any of them should be lost through the carelessness or knavery of those who have them in chai*ge. The numbering therefore of the disciples' hairs, shews how precious his servants are in God's sight, and what a strict account he takes of every thing that con- cerns them. 81. Fear ye not, therefore, ye are of more value than many sparrows : since the least of God's creatures arc so much the object of his care, ye who are honoured with so import- ant an employment as that of preaching the gospel is, need not be afraid. 32. Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. 33. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. (See 2 Tim. ii. 12. Rev. iii. 5. Rom.x. 9 — 11.) Whosoever shall make profession of my religion in time of persecution, and by an inviolable at- tachment 12 A PARAPHRASE AND COMMENTARY [Sect. 40V. tachnient to its precepts, shall acknowledge me for his master, I will own him as my disciple in presence of my Father at the judgment, and will claim for him the rewards which my Father has promised to such ; whereas, whosoever does not thus confess me before men, I also will not confess him before my Father, There is unspeakable majesty in this article of our Lord's dis- course. Although he was now in the lowest state of humanity, he declared that his confessing us before God is the greatest hap- piness, and his denying us the greatest misery that can possibly befall us. (See on Mark viii. 38. §71.) 34. Think not that I am come to send peace on earth : I came not to send peace^ but a s^ord, 35. For I am come to set a man at variance agai;ist his father^ and the daughter against ha' mother, and the daughter- in- law against her mother-in-law, 3G. And a rnaiH s foes shall be theij of his o^don household. Because the prophets have spoken glorious things of the peace and happiness of the world under the reign of Messiah, Isa. xi. 6*. whom they have named, for that reason, the Prince of Peace, Isa. ix. 6. you may imagine that I am come to put the world into that happy state forthwith. But it is not so. For though the nature of my government be such as might produce abundant felicity, in regard my religion breathes nothing but love, men will not at first lay aside their animosity, nor will they exercise a mutual friendship among them- selves as soon as the gospel is preached to them. No; such is their wickedness, that they shall make the gospel kself an oc- casion of bitter dissensions, in so much, that it will look a.s if I had come on purpose to sow discord among men. For, as I told you before, the nearest relations shall quarrel among themselves, on account of the doctrines of the gospel, and prosecute their quarrels with surprising virulence. The reader will be pleased to observe, that thus to apply our Lord's words to Christians, is the most unfavourable sense that can be put upon them, seeing they may as properly be interpreted of the unbelieving Jews and Hea- thens, who persecuted their nearest relations to death on account of the gospel. In neither sense however can it be thought, that they declare the end for which the Son of God came into the world. They only foretell what the effect of his coming would be. The glorious state of things predicted by the prophets was not instantly to begin, but Christianity was for a season to be the innocent occasion of much mischief. However, as * these bad consequences ♦ These bad consequences are by no means peculiar to Christianity. The Deists indeed boldly affirm, that the diversity of religious opinions and worships which prevailed among the heathens, never produced either bloodshed or disorder, nor broke in on the peace of mankind. But their assertion is false. It is true, we are not so well acquainted with the reli- gious disputes of the heathens as we are with our own ; but the reason is, not that there were no such disputes, but that the historians of those tiroes did Sect. 40.] ON THE HARMONY OF THE GOSPELS. 13 consequences are by no means peculiar to Christianity, they must not be imputed to it, but to the wickedness of men. — 37. He that loveth father or mother more than me, is not isoortlix) of me ; and he that loveth son or daughter more than me, is not is:orthy of me. He that preferrcth the friendship of his nearest relations, though the sweetest of all eartlily satisfactions, to my religion, renounc- ing it that he may enjoy their good will, does not deserve to be called a Christian. He told them this very properly, after having declared that their bitterest foes should be the members of their own families. — 38. And he that takcth not his cross andfollo'w- eth after me, is notii^orthy ofmc: Whosoever does not resolve to suffer the greatest hardships rather than renounce my religion, is not worthy to bear my name. There is here an allusion to the customs of the Romans, who obliged criminals to bear the crosses on which they were to suffer, out to the place of execu- tion. The figure therefore expresses this sentiment with great energy, that no man can be a true Christian unless he is willing to endure all sorts of persecutions, together with the most shame- ful and painful deaths, for Christ's sake, when called to it. So did not think them worth mentioning. Yet some flagrant instances are accidentally preserved, by which we may judge of the rest. Socrates, one of the best of the heathens, was put to death by the Athenians, the wisest and most learned of all the Greeks, for teaching the unity of God, as we are told, and the spirituality of the worship that is due to him. Aristotle, the philo- sopher, was impeached likewise for his opinions, and obliged to flee from Athens, lest he should have incurred the fate of Socrates. Antiochus Epiphanes raised a most violent and bloody persecution of the Jews in their own country on account of religion, wherein many thousands perished, who would not submit to the idolatrous worship which he set up in the temple of Jerusalem. The emperor Claudius banisJicd the Jews from Italy for their religion, pretending that they were seditious. The religious quar- rels of the Egyptians, the fury with which they prosecuted them, and the disturbances which they occasioned, are well known. See Juven. Sat. xv. And, to name no more, was there ever any persecution raised by Chris- tians, either against one another, or against infidels, more bloody, i-ruel, and extensive, than the ten persecutions carried on by the heathen Roman emperors, at the instigation of the philosophers ? It is not to the purpose to reply, that these were jiersecutions of men who set themselvp^ to overturn the established religions of the countries where they lived. For while they attacked them with the force of argimient only, they ought to Iv^ve been repelleil by no other weapon. And if they could not be thus quelled, their adversaries, instead of persecuting them, ought to have yielded to truth. Whilst the accounts of those persecutions stand on re- cord, it must not be a little impudence that is able to bear the Deists out in affirming, that the ancient heathen religions never inspired their vota- ries with a spirit of persecution. Yet it will not reflect any dishonour on Christianity, though it should be allowed to have occasioned more distur- bances than any other religion. On the contrary, it i. rather a proof of its superior excellency. For if Christianity animate? the persons who be- lieve It, with greater zeal for truth, it is because it approves itself better worth the contending for. Its evidences are clearer, and its tendency better than those of any false religion ,% and therefoj'c no wonder that men have espoused its interest more heartily. that 14 A PARAPHRASE AND COMMENTARY [Sect. 40. that the case in short comes to this : He that makes shipwreck of faith and a good conscience to save his life, shall lose that which is really so, his everlasting happiness ; whereas, he that maintain- eth integrity at the expence of life and all its enjoyments, shall find what is infinitely better, a blessed immortality. 39. He that findeth his life shall lose it; and he that loseth his l^e for m\j sake shall find. it. 40. He that receiveth you, receiveth me ; and he that receiveth me, receiveth him that sent me : Whoso acknow- ledgeth you as my apostles, and hearkens to you as such, ac- knowledges and obeys me ; and he who does so, really acknow- ledges and obeys God who has commissioned me to reveal his will to men, even as I now send you on the same errand. 41. He that receiveth a prophet in the name of a prophet, shall receive a prophefs rcdcard ; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reiscard : He who obeys a prophet as a person commissioned by God, to reveal future events, and to teach men their duty, who reverences him as God's messenger, and who assists him in the execution of his office, shall receive a reward of the same kind with that which is promised to prophets, on account of their having turn- ed many to righteousness. And he who respects and encourages a righteous man, shall receive the reward due to righteousness, of which this is an excellent instance. — 42. And ^whosoever shall give to drink unto one of these little ones (see on Matth. xi. 25. ^ 43.) a cup of cold is^ater only, water in its natural state without any preparation, which certainly is the least flwour imaginable, in the name of a disciple, verily I say unto you, he shall in no "wise lose his re*ward. He who doth any good office whatever to the meanest of my disciples, though it should be but the small service of handing a cup of cold water to them, shall not go un- rewarded. The above is the common interpretation of this pas- sage. But other commentators think it improper to interpret these promises of the rewards of the life to come, because the offices to which they are annexed may possibly be performed by very bad men, who on some occasions honour and cherish the ser- vants of Christ, as Herod did John Baptist. Besides, the pro- mises thus understood, would not have animated the disciples so powerfully in the discharge of their duty, under the difficulties they were to meet with. Wherefore, if the circumstance of men's, suffering persecution, for having done such good offices to the ministers of Christ, which Le Clerc has supplied here in or- der to obviate this difficulty, is not admitted, we must understand these rewards actively, of the temporal blessings, which the apos- tles, as prophets and righteous men, were empowered to confer on the families who shewed them hospitality. As prophets, they could heal the sick in those families, and raise their dead. As righteous men, they could assist them in the management of their affairs, Sect. 41.] ON THE HARMONY OF THE GOSPELS. If) affairs, by giving them prudent advice in difficult cases, also might keep them back from sin by their religious conversation and ex- ample; and in both capacities might draw down many blessings on them by their prayers. (See ver. 13. of this chapter.) You are to meet, said he, with great opposition, but I will engage men to befriend you ; for all who do you any kindness, shall even in this life be so rewarded by your miracles and prayers, that they shall be confirmed in their good will to you ; and others observ- ing how God has blessed them, shall be excited to imitate their humanity. Calvin thinks this text teaches, that the rewards of the good offices mentioned, will bear a proportion to the dignity of the person receiving them. L'Enfant imagines, that our Lord alludes to the old custom of carrying presents to prophets when persons went to consult them, 1 Sam. ix. 7- But whatever sense we put upon the passage, the declaration and promises here made, joined with verse 14. where our Lord threatens to punish those who should reject his messengers, were excellently calcu- lated to comfort them, under the prospect of the bad reception he told them they were to meet with, while employed in preach- ing the gospel. * * These instructions were afterwards repeated to the apostles more briefly, when they were actually sent out, Mark vi. 8. Luke ix. 2. § 58. For it does not appear that they went away immediately upon receiving their commission. They heard Jesus a considerable time after they were ordained apostles. And indeed it was necessary that they should do so, in order to learn more fully the doctrines of the gospel which they were to preach. It is probable, therefore, that they did not depart till they went by twos, an account of which we have in the passages quoted. Wherefore, the evi- dent propriety of this supposition, as well as the order of the history, renders it abundantly probable. Yet if the reader shall think that the word aTt^eiXtv^ used by Matthew, ver. 5. signifies something more than an order given to go forth in due time, he must suppose either that Jesus sent his apostles out twice, or that Matthew gives the history of their mission along with that of their commission, as he might very properly do, notwithstand- ing their mission did not happen till several months after. His words will easily bear this interpretation, as he only says, these twelve Jesus sent forth, and commanded them, saying, without determining particularly the time when he sent them forth. For that they did not go away immediately after their ordination, may be gathered from this, that we find them accompanying Jesus in his next tour to Nain, Luke vii. 11. ^ 41. See the note on that passage. Besides, we find the disciples with him in the journey which he f ook immediately after to the passover. § XLL Jesus goes to Nain and raises a widoiifs son from the dead. Matth. xi. 1. Luke vii. 11— 17. Our Lord having thus delivered to the apostles their commis- sion and instructions, set out with them, probably that very even- ing, on a new tour through the cities and villages, proposing to preach to as many as would hear him, and to work miracles of healing on those who should apply to him. Matt. xi. 1 . And it came to 16 A PARAPHRxlSE AND COMMENTARY [Sect. ^l. to pass *when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to peach in their cities. He chose to begin his journey in the cool of the evening, that he might travel more commodiously ; for Luke assures us that the day after the apostles v/ere elected he arrived at Nain, a town situated about a mile or two south of Tabor, and near Endor. (See Reland's Palestin. Illustrat.) In this journey, he was at- tended by a crowd of disciples and others. Luke vii. 1 1. And it caine to pass the day after, that he "went into a city called Nain^ and * mafiy of his disciples "joent "joith him, and much people. When Jesus, and the multitude that attended him, came to the gates of Nain, they met the corpse of a youth whom much peo- ple of the city were carrying out to burial, accompanied, by his afflicted mother bathed in tears. 1 2. Now when he came nigh to the gate of the city, behold, there was a dead, man carried out, the only son of his mother, and she was a widow ,- and much people of the city was with her. This woman, being a widow, had no prospect of more children ; wherefore, as he was her only son, the loss she sustained in him was very great. Hence the sympa- thy which she received from her relations and acquaintance was singular. In testimony of their concern for her, a crowd of peo- ple much greater than was usual on such occasions, attended her while she performed the last duty to her beloved son. This cir- cumstance the evangelist takes notice of to shew, that though there had been no persons present at the miracle but those who attended the funeral, it was illustrious on account of the number of the witnesses. Jesus, whose tenderness made him susceptible of the strongest impressions from occurrences of this kind, know- ing that the mother's affliction was bitter, and the occasion of it real, was greatly moved with compassion at the sorrowful scene. 13. And when the Lord saw her he had compassion on her, and said unto her, Weep not. Nor was his sympathy vain. He re- solved to turn their mourning into joy by raising the young man from the dead. And he could do this with a good grace, because having met the funeral by accidentjust as he was finishing a journey, it plainly appeared that there was no collusion in th.- case. Be- sides, the multitude of people attending the corpse, as Dr. Lai*d- net has remarked, entirely prevents all suspicion, that the person carried out was not dead ; since to manage with success a fraud, in which so many must have been concerned, was absolutely im- possible. The miracle therefore being liable to no objection, Je- * Luke vii. 11. Many of his disciples went with him.] I suppose the apostles were of the number of the disciples here said to have made part* of his re- tinue, because it is not to be imagined that he wor.ld suffer the chosen wit- nesses of his miracles (Acts x. 59.) to be absent, when so great a miracle v»'as to be performed a? the resurrection of a person from the dead, nay, was to be performed pul>I cly, in the presence of all those who were carrying hiux nit, in order to bury him. . 5rUS^ Sect. 4^.] ON THE HARMONY OF THE GOSPELS. 17 sus came near, laid liold on the bier, and bade tlie young man arise. 1 4. And he came and touched the bier, and theij that hare him stood still, and. he said, Young man, I say unto thee, Arise, — No sooner had he uttered this command than the youth revived, having received life from Jesus. 15. And. he that xvas dead sat up, and began to speaJc ; and he delivered him to his mother : In- stead of shewing him around to the muUitude, Jesus, by a singular exercise of modesty and humanity, presented him to his mother, to. intimate, that in compassion of her afHiction he had wrought the life-giving miracle. At the same time, as it was performed hard by the city gate, which anciently in those countries was the place of public resort, the youth nuist have l)een raised from the dead in presence of many witnesses, })articularly the multitude which came with Jesus, the people who accompanied the corpse, and all who on business happened to be at that instant in the gate. \Mierefore, being so publicly performed, this great miracle became also a noble confirmation of our Lord's mission. 16. And there came a fear on alt : All the people present being sen- sible, that Jesus shewed in this instance, not only the greatness of his power, but the truth of his mission from God, were seized with a religious awe and reverence, which had him for its object, -^- aud they glor^ified God, sayiiig. That a great prcrphet is rise?i tip among us ,- and. That God hath visited his people^ This is the expression which Zacharias, the father of the Baptist, used when he spake of the coming of Messiah. Wherefore the mean- ing of the inhabitants of Nain was this : God hath visited his people, by having raised up among them the great prophet pro- mised to Moses in the law. The envangelist justly observes, that by acknowledging Jesus as Messiah, they honoured God. 1 7. And this rumour of him, that he was the prophet promised to Moses, or Messiah, went forth throughout all Judea and throughout all the region round about : Wherever the miracle was re- ported, which was not only in Judea, but in all the neighbouring regions, it produced the same opinion in those who heard of it, as it had done in the inhabitants of Nain who saw it; so that Jesus was universally believed to be Messiah. § XLII. John Baptist sends messengers to Jesus, They find him at Capernaum. Jesiis vindicates the Baptisfs character. Mat, xi. 2—20. Luke vii. 18—35. All this while, John Baptist was in prison, Herod having con- fined him for the freedom which he took in reproving his adult- erous commerce with Herodias, his brother Philip's wjfe. But his confinement was not of the closest kind, for his disciples had access to see him frequently. In one of those visits, they gave him an account of the election of the twelve apostles to preach the gospel, ami of Christ's miracles; particularly that he had VOL. II. c ' Ijtejv 18 A PARAPHRASE AND COMMENTARY [Sect. 42. lately raised from the dead Jarius' daughter, and the widow of Nain's son ; as is plain from Luke, who brings in the history of John's message immediately after these miracles, in the following manner : Luke vii. 1 8. And the disciples of John shewed him of all these things. Mat. xi. 2. Now when John had heard in prison the works of Christ, he se7it, &c. Luke vii. 19. And John calling unto him two of his disciples, sent them unto Jesus, saijing, Art thou he that should come, the appellation given to Messiah, Hab. ii. 3. or look we for another P Formerly John had pointed our Lord out as Messiah to the people who attended his ministry, and had declared that the discovery was made to him by revela- tion. It may therefore seem stran(re, that he should at anj^ time have entertained the least doubt of it, because that would imply a thing which can by no means be admitted, viz. that a prophet might be in an uncertainty with respect to his own inspiration. To obviate this difficulty, some have supposed that John sent his disciples only to learn whether the person who performed those miracles was he on whom the Spirit formerly had descended. But the supposition is improbable, as at this time there was no other worker of miracles in Judea, who could give occasion to the doubt. Besides, when John's disciples spake of Jesus, they must haye mentioned him by his name, which the Baptist was well acquainted with, or they must have described him so as to distin- guish him sufficiently from all other persons whatever, as we find them doing, John iii. 26. " Rabbi, he that was with thee be- yond Jordan, to whom thou bearest witness," &c. Wherefore, the weakness of this solution is evident. Others think that John did not send his disciples to Jesus for the confirmation of his own faith, but for the strengthening of theirs. However, the scope of the passage forbids this solution also, insinuating that he sent the message for his own sake principally. His disciples, it is said, came and related to him Christ's miracles; particularly the two resurrections which had been lately performed. But the more and greater miracles Jesus wrought, the higher must the opinion have been which the Baptist's disciples entertained of him. His miracles, instead of weakening, should have strengthened their faith in him, and in their master's testimony concerning him. Besides, had the greatness of his miracles really staggered their faith, it is not easy to understand how they should have been dis- posed to believe Christ's testimony concerning himself, rather than their master's concerning him. Not to mention that Jesus bade the disciples go and carry his answer to John, " Go, tell John what ye hear and see," plainly implying, that John had sent the message for his own sake chiefly, and not for the sake of his disciples. The Baptist, entertaining an high opinion of his own gifts, thought it was necessary that he should preach the gospel, and prepare Sect. 4fQ,'\ ON THE HARMONY OF THE GOSPELS. 19 prepare men for the erection of Christ's kingdom. From the very beginning of his imprisonment, therefore, both he and his disciples had certainly expected that the divine power, vvhicli Jesus was every day giving fresh proofs of, would have been exerted in brinoing about his release. And though they had not hitherto perceived any appearance of such a miracle, they had still waited with patience, and entertained liopes of it. But when John gat notice, that twelve illiterate fishermen were chosen to preach the gospel, and furnished with miraculous powers lor that purpose; and that two persons of no consideration at all were raised from the dead, while he was suffered to He idle and useless in prison, he began at length to find that Jesus did not put that value upon his services which he thought they deserved, and of consequence, that no miracle would be wrought for his deli- verance. His patience therefore being quite tired, he sent this message to Jesus, " Art thou he that should come, or do we look for another?" Not as if he entertained any doubt of his being Messiah ; but by asking the question, he complained that Jesus had not acted the part whicji he thought Messiah should have acted. That this was the Baptist's frame of mind when he sent his disciples to Christ, may be gathered also from the answer which he received. For our Lord, after having performed various mi- racles in presence of the messengers, bade them go tell their mas- ter what they had heard and seen. Luke vii. 20. TJ7ien the men "jcei'ecome unto him^ tlieij said, John Baptist hath se??t us wito thee^ saying. Art thou he that should come, oi- look we for another P 2L And in that same hour he cured many of their infirmities and plagues, and of evil spirits, and unto many that xvere blind he gave sight. It happened that at the time the Baptist's disciples came to Jesus, a vast number of diseased, blind, and possessed people were waiting on him in order to be cured. Wherefore, Jesus embraced the opportunity, and in presence o^ the Baptist's messengers instantly cured them all. — 22. Then Jesus anszoeri?ig, said unto them. Go your "ji^ay, and tell John (Mat. again) what thi7igs ye have seen and heard, hovo that the blind see, the lame walk, ike lepers are cleansed, the deaf hear, the dead are raised, plainly claiming the powers ascribed by Isaiah to Messiah. For that prophet, chap. xxxv. had expressly foretold, that at the coming of God, to save his people, ver. 5. " Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. 6. Then shall the lame man leap as an hart, and the tongue ot the dumb sing." Wherefore, by his miracles Jesus clearly proved himself to be Messiah, only he left it to the Baptist and his disci- ples to draw the conclusion themselves : — to the poor the gospel is preached. (Matthew, and the poor have the gospel preached to them.) It was another of the characters of Messiah, mentioned by Isaiah, that he was to preach the gospel to the poor, See c -J > on 20 A PARAPHRASE AND COMMENTARY [Sect. 42. on Luke iv. 18. §24. This too was remarkably verified in Je- sus. For he did not court tlie favour of the great and the rich, by shewing them peculiar respect in the exercise of his ministr}-. No: he preached to the poor, and assisted them by his miracles as readily as the rich ; and by so doing distinguished himself from the Jewish doctors, who being for the most part lovers of plea- sures, associated with the rich and neglected the poor. Farther, by preaching the gospel to the poor, Messiah was distinguished also from all the heathen philosophers and priests. For whereas they concealed the mysteries or depths of their doctrine from the vulgar, and those who were not initiated; he opened his to every one without distinction, to the poor as well as to the rich, to the unlearned as well as to the learned. Others put a different sense upon the clause Tnoiyoi suayyeAi^ovra*, translating it actively, The X)oor preach the gospel ; as if Jesus intended to insinuate that the Baptist had no reason to be displeased with the election of twelve illiterate fishermen to preach the gospel, while he, whose gifts were far superior to theirs, was suffered to lie useless in pri- son ; because this also was one of the characters of the Messiah's reign mentioned by Isaiah. According to this interpretation, our Lord's meaning was. Go and tell your master, that the miracles you have seen me perform, are the very miracles which Isaiah long ago predicted Messiah should perform, and that the persons I have chosen to assist me in preaching the gospel, are such as the same prophet has pointed out for that work. He desired them also to tell their master from him, that he would do well not to be offended, either at the choice he had made of the apostles, or at no miracles being wrought for his release. 23. And blessed is he whosoever shall not be offended in me. Our Lord's answer, therefore, was designed to make the Baptist sensible of the unrea- sonableness of his discontentment, and to teach him submission in a case which was plainly above the reach of his judgment. For Christ's kingdom was to be erected, not in the method which John thought the most proper, but which he himself saw to be so. That John should have grown impatient under his long con- finement, is not more surprizing than that the prophet Jonah should have been out of humour, first at the preservation of Ni- neveh, and then at the withering of his gourd. Our Lord saw this matter, not as John did, but in its true light. He knew that if a miracle had been wrought for his fore-runner's deliverance, it might have lessened the weight of his testimony, because some would have alleged, that tlie two were combined together to advance each other's reput-ation. The Baptist, indeed, on a former occasion had been at pains to prevent all suspicion of this kind ; for when he testified that Jesus was Messiah, he at the same time declared, that he did not so much as know his preten- sions to the character, till he saw the Spirit descend upon him in a visible Sect. 42.] ON THE HARMONY OF THE GOSPELS. ^1 a visible manner at his baptism, Jolin i. 38. Besides, that which gave John Ba})tist such olFcnce, was by the direction of the divine Providence made the strongest support of the gospel. The weakness of the instruments employed in preaching it, clearly de- monstrated the excellency of the power by which they acted; lor which reason Jesus made it twice the matter of particular thanksgiving. See Mat. xi. 25. § 42. Luke x/1.1. § 81. But lest the people who heard John's message, should have en- tertained harsh thoughts of him on account of it, our Lord thought fit to set his character in its true light, Mat. xi. 7. And as thcij departed^ (Luke, When the messengers of John "mere departed) Jesus began to say unto the midtitudes (Luke, the people) concern- ing John, What isoent ye out into the mid erne ss to see ? a reed shaken "with the wind P that is, a man of an unstable disposition, and of a cowardly behaviour. In this question, which implies a strong negation, the invincible courage and constancy of the Bap- tist is applauded. His imprisonment for reproving king Herod, shewed that he was not afraid of men ; and as for his constancy, though it seemed a little hurt by the message which he sent, it was not impaired by it in the least. For his faith in Christ could not but remain inviolable, as it had been founded on a particular revelation, and on the visible descent of the Spirit, accompanied with a voice from heaven, declaring him to be the Son of God. John's message, therefore, did not proceed from weakness of faith, but was the effect of discontentment, a fault which the best of men at times may fall into. 8. But ivhat went ye out for to see P A man clothed in soft raiment P Behold, they that wear soft clothing, (Luke, they which are gorgeously apparelled, and live delicately, are in khig^s courts) are in king's houses. In this question, the austere mortified life of the Baptist is praised, and the spiritual na- ture of Messiah's kingdom insinuated. His fore-runner did not resemble any of the officers who attend the courts of earthly princes, and consequently he himself was in no respect to be like an earthly prince. 9. Bid what Went ye out for to see P Aprophet P Yea, I say unto you, and more (Luke, much more) than a prophet, John Baptist justly merited to be called a j^rophet, because he excelled in every thing peculiar to a prophet. He was commis- sioned by God, and had immediate conmiunication with him, John i. 33. He foretold that the kingdom of heaven spoken of by Daniel was at hand. He pointed out the Messiah by revela- tion. He declared the terriblejudgments that were to befal the people on account of their impenitence, their disbelief, and their rejecting the Messiah, Luke iii. 17. To conclude, he was more than a prophet, in as much as he w^as Messiah's harbinger, sent to prepare the way before him, an office which clothed him with a dignity superior to that of a simple prophet ; not to mention that he had the honour of baptising Messiah himself. 10. For this is c 3 he ^t2 A TARAPHRASE AND COMMENTARY [Scct. 4'2. he oj xdwm it is li^riiten. Behold, I send mij messenger before thj fcLce^ \diicli shcdl prepare ihij ivajj before thee. In this and the foregoing verse, Jesus signified to the people, that as they had gone out to John under the character of'a prophet, and had be- lieved in him on the best grounds, it was their duty to retain his doctrine in their minds, and to put it in practice through the whole course of their lives. 11. Verily I say unto you, among them that are born of iDomen, there hath not risen a * greater (Luke, prophet) than John the Baptist ; notwithstanding, he that is least in the kingdom of heaven^ is greater than he. The least inspired teacher under the gospel dispensation is a greater prophet than John. In this latter part of the Baptist's charac- ter, our Lord tacitly condemned his mistake with respect to the goopel dispensativ)n, which prompted him to send the angry message mentioned above. Our Lord having thus spoken concerning John, commended the people, particularly the tax-gatherers, for having cheerfully sub- mitted to him as a prophet sent from God. Luke vii. 29. Ayid all the people that heard, him^ (viz. John) and the publicans, justi- fied God, being baptized "joith the baptism of John. These are not the evangelist's words, but Christ's, as is plain from this, that the people could not now get baptism from John, though our Lord's testimony had induced them to believe in him, he being * Ver. 1 1. Greater than John the Baptist^ Our Lord honoured the Bap- tist with the magnificent title of the greatest of all the prophets under the Taw, for four reasons: 1. He was the subject of ancient prophecies, and had long been expected by the people of God, under the notion of Elias, a name given him by Malachi, because he was to possess the spirit and power of Eiias. See on Luke i. 17. p. 9. Thus Messiah is called David, because he was to descend from that prhice and enjoy his crown, Jer. xxx. 9. Ezek. xxxjv. 23. xxxvii. 24. Hos. iii. 5. 10. This is he of whom it is written, Behold, I send my messenger before thy face, which, &c. 2. His con- ception and birth had been accompanied with miracles. 3. When the season of his inspiration came, he was favoured with a clearer revelation concerning the Messiah, than had been enjoyed by any of the prophets under the law. 4. By his sermon he prepared the Jews for receiving the gospel, and consequently began that more excellent dispensation. But though the Baptist thus excelled all the precedent prophets, the least in- spired person in the kingdom of heaven, the lea^t apostle or preacher of the gospel, was a greater prophet than he, because, by constantly attending on Jesus, they were much better acquainted with his character, disposi- tions and doctrine, than the Baptist, who had only seen him transiently. Wherefore, in respect of their personal knowledge of Messiah, the apostles greatly excelled the Baptist. Farther, they were employed, not in making preparation for, but in erecting the Messiah's kingdom ; hence they were greater than the Baptist, in respect of the dignity of their office. More- over, having gifts bestowed on tiiem to fit them for that office, far superior to his, they were greater in respect of their illumination. They had the Spirit so. dweUing in them, that on all occasions they could declare the will of God infallibly, being, as it were, living oracles. To conclude, as they had like- wise been the subjects of ancient oracles. Acts ii. 16. they had long been expected by the people of God. at Sect 42.] ON THE HARMONY OF THE GOSPELS. 33 at this time shut up in prison. Our Lord's mcanino- was, tliat while John executed his ministry, the jK'ople, parlicnlarly the publicans, justified God by receiving his baptism; or, to express the matter differently, by believing on John, and repenting of their .^ins, they approved of, and complied with, God's merciful counsel towards themselves, and so vindicated the divine wisdom in sending him. See Mat. xi. 19. This sense is coniirmod by the parallel passage in Matthev/, where our Lord expresses him- self somewiiat differently, but to the same purpose as in Luke. It is Mat. xi. 12. And from the daysi of John the Baptist, until no'cc, the kingdom of heaven, the dispensation which admits all persons equally, upon their faith and i-cpentance, siiffereth violence, arid the violent, the publicans believing, take it byfoi^ce. 13. For ' all the prophets and the law prophesied until John, 14. And. if ijc xmll receive it, this is Elias which was for to come. If you Will believe it, this is Messiah's forerunner, whom Malachi })re- dicted under the name o^ Elias. Jesus added this particular con- cerning John, to prove his assertion in the 12th and 13th verses concerning the abrogation of the Mosaical dispensation at the appearing of John. He was Messiah's forerunner, and therefore the law began to wax old and vanish at his appearing. To make this connection the more plain, the Greek particle xai ought to be translated foi', in which sense it is used often by the New Tes- tament writers. The meaning, therefore, of the whole passage is this : Gentiles, tax-gatherers, soldiers, harlots, and others of the same stamp, persons of the most abandoned characters, whom ye look upon as having no ^'ight to become members of the Mes- siah's kingdom, enter into it. And this ye think a violence done to the kingdom of heaven, but in reality it is not so, because the ]aw and the prophets, the dispensation which makes a distinction between men, was virtually set aside at the coming of John, in whose ministry the gospel began, the dispensation which admits all persons equally, upon their faith and repentance. For if ye will believe it, he is Messiah's fore-runner, whom -jMalachi pre- dicted under the name of Elias. The words with which our Lord closed this branch of his discourse are remarkable : " Lie that hath ears to hear, let him hear." As Dr. Clarke observes, they are a strong and general appeal unto the reason and understand- ing of all unprejudiced and impartial men, and an exhortation to them to use the powers of reason and understanding which God hath given them. They are highly expressive of the authority of the person who speaks, of the reasonableness, truth, and excel- lency of the thing that is spoken, and of the capacity which men have, and the obligations they are under, to hearken to and obey what is thus delivered unto them. Hence they are often used by Christ when he is speaking things of great importance, and which deserve the serious consideration of mankind. MaUxi. 15. He c 4 l^iCit 24 A PAIIAPHIIASE AND COMMENTARY [Sect. 4^, that hath cars to hear^ let him hear. Let him hear and under^ stand, that the Mosnical dispensation is drawing towards a con- clusion, and that a new dispensation is about to begin, into which ])ersons of all nations and characters shall be received npo!i their faith and repentance, equally with the Jews. — In the next place, Jesus reproved the Pharisees ibr their resisting the evidence of the Baptist's mission. Luke vii. 30. But the Pharisees and lawyers rejected the counsel of God against themselves^ being not baptized of him, V>y calling the gospel the counsel of God, the grandest idea of it ))ossible is given. It is nothing less than the result of the deep consideration and deliberation of God ; for which rea- son, the crime of men's rt^jecting it is very atrocious. But to shew the Pharisees more plainly the perverseness of their disposition, he told them ihey were like children at play, who never do what their companions desire them, being peevish and displeased with every thing. Mat. xi. 16. But xvhereunto shall I liken this ge- neration? (Luke, The Lord said, Whereunto then shall 1 liken thi' men of this generation, and to what are they like P) It is like imto children sitting in the markets, and calling unto their fellows^ 17» And saying, * We have piped unto you, and. ye have not danced, we have mourned unto you, and ye have not lamented. The ap- plication of this proverb to the Pharisees, our Lord justiHed by observing, that the divine wisdom had tried every method proper for converting them, but in vain. For, first of all, the Baptist was sent unto them in the stern dignity of their ancient prophets, so that it was natural to think they would have reverenced him. Nevertheless, they rejected him altogether. Such, it seems, was the pride and malice of the Pharisees, that when they found their own ostentatious and hypocritical mortifications utterly eclipsed by the real austerities of this holy man's life, they impudently af- firmed, that his living in deserts, his shunning the company of men, the coarseness of his clothing, the abstemiousness of his diet, with the other severities which he practised, were all the effects of madness or religious melancholy. Mat. xi. 18. Fc*i^ • Ver. 17. Wc have piped unlo i/ot(.] In Jiitlea it was usual at feasts to have music of an airy kind, accompanied vvitii dancing, Luke xv. 25. arid at funerals melancholy airs, to which were joined the lamentations of per- sons hired for the purpose. The children therefore in that country, imi- tating these things in their diversions, while one band of them performed the musical part, if the other happening to be t'roward would not answer them by dancing or lamenting, as the game directed, it naturally gave oc- casion to the complaint, Wc have piped untu ijuii^ and ijc have not danced^ &c. which at length was turned into a proverb. The mourning airs in this proverb, fitly represent the severity of the Baptist's manners, and the dis- agreeableness of the doctrine of repentance, which he preached. On the other hand, the cheerful airs beautifully represent our Lord's sweet dispo- bition, affable conversation, and engaging method of giving instruction ; so that every thing was tried that could possibly have influence to bring the Jews to repent. John '•^ieCt.i^.] ON THE HARMONY OF THE GOSPELS. 25 \]ohn came neither eathig nor drinkiu^^ (Luke, neither eating bread nor drinking iinnc,) and then saij^ FL hath a devil. This method of converting the Pharisees proving unsuccessful, (rod sent his own Son in ii more tamillar miinuer. Jesus did not practise those mortifications which rcndereci the Baptist remarkable. He fared ]ike other men, and went into mixetl companies, not avoiding the society even of publicans and sinners. But neither would they hear him ; for, notwithstanding he maintained the strictest tem- perance himself, and never encouraged the vices of others, either by dissimulation or example, they attributed that free way of hving to a certain looseness of disposition. 19. The Soil of man came eating and drinking, and they saijy Behold a man gluttonous, and a winebibber, a friend of imblicans and sinners;* but wisdom, is justified. o/'(Luke, all) her children. After reproving the Pharisees Jesus denounced heavy judg- ments against Chorazin, Bethsaida, and Capernaum, cities which he had often blessed with his presence. For though they had heard him preach manyawakening sermons, and seen him perform many astonishing miracles, such as would have converted Tyre, Sidon, and Sodom, heathen cities infamous for their impiety, con- tempt of religion, pride, hixury, and debauchery ; (see Isa. xxiii, Ezek. xxvi. xxvii. and xxviii. chapters) yet so great was their obstinacy, that they persisted in their wickedness in spite of all he had done to reclaim them. Mat. xi. 20. Then began he to up- braid the cities wherein most of his mighty xwrks were done, be- cause they repented not. 21. IVo unto thee, \ Chorazin, wo unto thee, Bethsaida ; for if the mighty works which xvere done i?i you had been done in Tyre and Sido7i, they would have repented long ago in sackcloth and ashes : would have exercised the deepest re- * Ver. 19. But wisdom is jtistifed of her children.'] Eisner thinks this clause was spoken by the Pharisees, so would have it translated, the doctrine is condemned htj its disciples. But though a-oipiu, may signify a doctrine, and i'^tKei4u^n, being one of those words that have opposite senses, may be trans- lated w co«r^/c/;/«fr/, as w c\\ iis is jiistifed ; yet it is more natural to take the sentence as our Lord's reflection on the conduct of the Pharisees. Wisdom, isjuslijied <}/ her children : all the methods of the divine providence, how- ever offensive they may be to wicked men, do fully approve themselves as wise to those wiio have any love of truth and goodness, procuring from them a cheerful submission, than which a more complete vindication of tho divine dispensations cannot be wished for from man. Jensius, in Fercul> Literario, gives the words a different turn. By the children of wisdom he understands the fruits, effects, and operations of wisdom, which in all casc^ do most undoubtedly justify it. But this sense of the word children, though it may occur in poetical composition, from whence alone Jensius dra^' . his proofs, is quite foreign to the sacred writings, f Mat. ver. 21. Chorazin, Bethsaida, and Capernaum.'] Chorazin was a vity of Galilee nigh to the lake. Jerome, in his book of Hebrew place-, says it was about two miles distant from Capernaum. By geographers it js commonly placed between Capernaum and Bethsaida. for the situation of Bethsaida, see on Mat. xiv. 22. §6\. I'or the situation of Capernaum, see ^25. pentaiicc 56 \ TARAPHRASE AND COMMENTARY [Scct. 42. pentance on account of their sins. For sackcloth a>id ashes were used by the Jews in token of the bitterest grief. See Isa. Iviii. 5. Jer. vi. 26*. Lam. ii. 1 0. Nor were those expressions of grief and humihation pecuHar to the Jews, The}-^ were used by the Gentiles also, Jonah iii. 5, 6. S, See on Mat. vi. 1(>. § 2(i. — Mat. xi. 22. Bui I snij luito you^ It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. 23. And thou Capernaum, rvhich art exalted unto heaven, shall be * brought down to hell ; for f the mighty works which have been done in thee, had been done in Sodom, it xwuld have remai?ied until this day. He mentions Capernaniii separately by itself, and last of all, because being the place of his ordinary residence, it had been blessed with n\ore of his sermons and miracles than any other town. Nevertheless, it abounded with wickedness of all kinds, and therefore he compared it to that city which on account of the greatness of its crimes, had been the most terrible example of the divine displeasure that ever the world had beheld. 24. But I say unto you, that it shall be more tolerable for the land of So- dom in the day of judgment, than for thee. From this passage we learn two important particulars. First, that the punishments to be inflicted upon wicked men in the life to come, shall not be all equal, but in exact proportion to the demerit of the sins of each. Secondly, that great and signal punishments befalling sin- ners in this life, will not skreen them from the wrath of God in the life to come. For Jesus Christ, the judge, here declares that Sodom, though burnt up by fire and brimstone from heaven, shall suffer such dreadful things, that in speaking of the pains of the damned, he mentions this city as an example of very great punishment. Thus Jesus reproved his countrymen who would not believe on him. It seems they were but a few, and those generally the lower sort of people, who embraced his doctrine, and assisted him in erecting his kingdom; nor was his religion soon to meet with a, better reception in the other countries where it was to be preached ; circumstances which, in the eyes of common wisdom, were melancholy and mortifying. But our Lord foresaw, that by the direction of God these very circumstances would become the noblest demonstrations of his personal dignity, the clearest * Ver. 2J. Brougtd down io hell. Sec] This is not to be taken literally; for as the exaltation of Capernaum into heaven was not a local, but a me- taphorical exaltation, denoting the greatness of the privileges with which it was blessed, so its being thrust down into hell, («^>ij) signifies the great- ness of the judgments which were to fall upon it. Our Lord denounced woes against the three cities a second time, when he was going to exercise his ministry in Judea, on which occasion the woes were fitly repeated, be- cause they intimated that it was the incorrigible obstinacy of the inhabi- tants of those cities which had prevented their profiting by his instructions, and which had made him resolve to leave their country. 14 proofs Sect. 42.] ON THE HARMONY OF THE GOSPELS. 27 proofs of the excellency of his rehgion, and the most stupendous instances of his power, who, by such weak instruments, esta- blished his rch'nion in every part of the habitable world, against the policy, the power, and the maHce of devils and men com- bined to oppose it. Besides, had the great rulers and learned ■scribes, the nobles, the wits and geniuses been converted, it must have been prejudicial to the gospel in several respects, as such converts and teachers might probably have made the Gentiles look upon it as a trick of state; perhaps, also, they would have mixed it with things foreign to its nature. Our Lord, there- fore, wisely made the rejection of the gospel by the great men of the nation, and the reception of it by persons in lower stations, the matter of especial thanksgiving, both now and afterwards in Judea, Luke X. 21. Mat. xi. 25. At that time Jesus miswered and said, I thank thee, O Father, Lord of heaven and earth, be- cause thou hast hid. these things, the doctrine of the gospel, which he had called the counsel of God, Luke vii. SO. from the wise and jprudent, the chief priests, scribes, and rulers, and hast revealed them unto * hahes. Mat. xi. 26. Even so, Father, for so it seemed good i?i thy sight. Having given such an eminent proof of his divine wisdom, he reflected on the treasures thereof which lodged within himself, and rejoiced in the consciousness of his possessing them. 27. All thifigs are delivered unto me of my Fa- ther : every thing relating to the salvation of the world is com- mitted to my care by God : and no man knoisoeth the Son (Luke X. 22. xc'ho the Son is) hut the Father : no man knoweth his character and dignity ; no man knoweth what he hath done, and what he is yet to do for the salvation of the world ; neither hiow- eth any man the Father, (Luke x. 22. "who the Father is) save the Son, and. he to whomsoever the So?i will reveal him : none but the Son and his disciples fully know the perfections and counsels of the Father. Then, warmed with the most ardent love to men, he graciously invited all that were weary of the slavefrrof sin, and desired to be in a state of reconciliation with God, to come to him, or believe on him ; not because he ex- pected any advantage from them, but because he both knew how to give thcni relief, and was willing to do it, upon no other motive liowever, but merely to satisfy the immense desire he had to do * Ver. 25. Bahcs.] (Njj^/^x) Babes, in Scripture language, are persons whose faculties arc not improved by learning, but who, to that sagacity and understanding which is purely natural, join the best dispositions of heart, such as meekness, modesty, innocence, honesty, humility, docility, and all the other engaging qualities that are to be found in children. This is plain from Mat. xviii. J. Except yc he converted^ and become as little childrciiy ye cannot enter into the kmgdom of God. Babes, therefore, stand in opposition, not to men of sound judgment and reason, but to proud politicians and men of learning, who are so full of themselves that they disdain to receive instruc- tion from others, and who make all their abihdes subservient to their advance- jtuent in this world. them 1 28 A PARAPHRASE AND COMMENTARY [Sect. 4^. them good. 28. ^ Come unto me all ye that labour and are heavy laden ; believe on me, and I will give you rest, 29. Take my yoke upon you^ and learn of vie : , I impose nothing upon men but what I myself practise, so that you may learn all my pre- cepts by observing my life and conversation, — particularly you may learn of me to be patient and humble, and ready to forgive injuries. For I am meek and loisoly in heart, and ye shall find- rest unto your souls. In my judgment I condemn the pride of your teachers, who will not vouchsafe to instruct either the poor or the profane : and in my practice I recommend both meekness and humility; meekness by bearing all kinds of injuries, and humility by condescending to do the meanest good offices to the meanest men. Besides, 30. My yoke is easy, and my burden is light. My doctrine anil precepts (for so tlie \. For as the Father hath life in himself, so hath he given to the Son to have life in himself: hath bestowed this honour upon him, to quicken or raise (see ver. 21.) what dead person soever he pleases, and that by his own power ; in which respect our Lord differed from the prophets, and all the other messengers of God who raised the dead, neither at their own pleasure, nor by their own power. 2^, And hath given him authority * to execute judgment also, because he is the Son of man ; hath confei'red on him, not only the honour of giving life to the dead by his own power, but authority also to punish the living with deat^, and that because he has humbled himself so low as to become the Son of man, Philip, ii. 9 — 11. The power of giving life to the dead, our Lord frequently made use of while on earth, but never the power of punishing men with death. The apostles indeed exercised it sometimes. But he seems now to have had the de- struction of Jerusalem more particularly in his eye, an exercise of judgment which he constantly ascribed to himself. 28. Marvel not at this, for the hour is coming in the "which all that are in the graves shall hear his voice ; 29. And shall come forth, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. Be not surprised at my saying that the Son has power to raise a few particular per- * Ver. 27. To execute judgment aho,\ The Syriac version, Clirysostom, Theophilact, and Euthyniius, put a full stop after the words x^tct* Tomy, and join the clause, because he is the Sen of man, to the next verse, thus, Be- cause he if the Son of man, marvel not at tliis. And Chrysostom in particular affirois, that Paul of Samosatena contrived the pointing now in use. Yet it seems to be the true pointing, the other making a very harsh ungramniatical eonstruction. j5 4 son:* 40 A PARAPHRASE AND C03IMENTARY [Scct. 45. sons from the dead, and authority to inflict punishment on a few- particular offenders. There is a tar trreater power committed to him, even that of raising all men at the last day, and of judging^ and rewarding them according to their works. Now in tills judgment I will not act absolutely or arbitrarily, but according to the laws of equity, unalterably established by my Father, so that I shall not act therein so properly by my own, as by my Father's authority. 30. I ca?i of mine cnsonselfdo nothing; as I hear I judge : in allusion to human courts, where the judges Ibund their sentences upon the testimony of witnesses, and the laws of the country. Yet the expression by no means implies, that our Lord at the great day shall receive information from any one whatso- ever, concerning the persons he is to judge. Having been him- self privy to their actions, he needs no evidence, but knows ali things that ever were thought, said, or done by mankind, from the beginning to the end of time, fully and certainly. And my judgment is just ; not only because it is thus a judgment accord- ing to truth and equity', but likewise, because I seek not mine own will, but the will of my Father who hath sent me ; I have no in- terest to pursue, no inclination to fulfil, different from that of my Father. These were very grand assertions of his own dignity. But he did not require his hearers to believe them, merely on the au- thority of his own testimony; a circumstance by which Jesus Christ, the only Son and greatest messenger of the true God, is distinguished from Mahomet, and all other impostors whatever. He told them that he had the testimony of John, given him in the hearing of their own deputies. But at the same time he ob- served, that the truth of his mission did not depend merely on human testimony, though it was given by one who was a burn- ing and shining light, and in whom they greatly rejoiced, because the prophetic Spirit which had so long ceased seemed to be again revived in him. John v. 31. 7/' / alone bear witness of 7nysef, my witness is not true. That the word alone is pertinently sup- plied here, seems plain from what follows, not to mention that it reconciles this passage with John viii. 14. § TT. which see. 32. There is another that beareth witness of me, and 1 know that the witness which he witnesseth of me is true. 33. Ye sent unto John, and he bare witness unto the truth, 34. But I receive not testimony from man only: that is, the truth of my mission does not depend merely on liuman testimony, see ver. 36. But these things I say, that ye may be saved: I say them to induce you to believe, that ye may be saved, 35. He was a burning and a shining light, and ye were willing for a scaso?i to rejoice in his light. Some from this latter clause infer, that the Baptist was now dead. Yet he does not seem to have been killed till a little before the third passover. The reason is, the miracle of the 1 1 loaves Sect. 45.] ox THE harmony of the gospels. 41 loaves performed in the desert of Betbsaida immediately after word was broiioht of John's death, is said to have happened a little before that feast, John vi. A. If so, our Lord's meaning is, that John wjis a burning and a shining liglit, an illustrious prophet, not wliile he lay in prison, but while his ministry lasted; for during his imprisonment his light may be said to have been extinguished. Accordingly it is added, A?id ye "were 'willing to rcjoicL' in //is light for a season ; ye hearkened to him with great pleasure, till his credit was impaired in your estimation by his imprisonment. Farther, he told them that he had the testimony of one infinitely greater than John, even the testimony of the Father, who was continually bearing witness to him, by the many miracles which he empowered hirn to perform, and who had given him a peculiar and direct testimony at his bap- tism, by declaring from heaven in a grand, audible, articulate voice, that he was Jiis beloved Son ; wliich voice many then liv- ing had heard, and no doubt remembered. SG. But I have greater witness than that of John ; for the works which the Father hath given me to finish^ the same works that I do bear witness of me that the Father hath sent mc. 37. And the Father himself which hath sent mc, liath borne witness of me. For this latter wit- ness he appealed to themselves, Ouxe (pwvrjv oLrjm ukyiuqcctb TrwTroTe »T£ sSof a.uT8 cu^uxuTs, whlch in our translation runs thus, Ye have neither heard his voice at any time, nor seen his shape. But the proper translation seems to be interrogatively. Have ye never at any time heard his voice, or seen his shape P The word aSoj, tran- slated in this passage shape, signifies any thing in a person that appears to the eye, by which he is distinguished from others; and therefore the form of his countenance, as well as the shape of his body. Many of the ancient Jews had heard the voice of God at Sinai, when the law was given, Deut. iv. 12. 33. And though it is said there that they saw no similitude, (LXX. oy^oioof/^a) the meaning is not, that they saw no corporeal appearance, for they saw fire and smoke, ver. 15. but that they saw no resem- blance, no figure or likeness of any thing in the heavens above, or ill the earth beneath, or in the waters under the earth, which the heathens worshipped as God. This fire which the Israelites saw on Sinai, was the symbol of the Divine presence, as was the pillar of fire, and cloud of smoke which attended them in their journeyings through the wilderness. Hence, because Moses was often admitted to a clear and near view of this fire, he is said to have "beheld the similitude of the Lord," and to have "spoken with God mouth to mouth, even apparently," {ev aSa) Numb, xii. 8. By parity of reason, as often as God manifested his pre- sence in the symbol of light ox fire, as at Christ's baptism, that light might be called his shape or similitude (aSoj auT«). And all who beheld that glorious appearance, as the multitude did at Christ'i 4^ A rAUAl'HRASi: AND COMMENTARY [Sect. 4k5. Christ's baptism, might be said to have seen (eih;) the similitude of God. And as for hearing the voice of God, it was no im- possible thing, the whole nation having heard God speak at Sinai. However, it was not this which our Lord had now in his eye, but the voice of God uttered at his baptism, whicli many of the Jews to whom he spake may have heard, and which tlie rest may have been informed of by witnesses, whose testimony they could not disbelieve. John v. 38. Kai tov Xoyov avrs ktc s^srs fji^svovTot sv vfji^iv, Yet ye have not his word reinai7iing in you ; so the translation should run, the sense being this, Though God spake to you from heaven concerning me at my baptism, and in order to impress you the deeper Avith wliat he said, shewed you his face, yet you are not duly affected with what he said, neither do you entertain it in your minds as you ought to do. Ot< ov at^-irs/Asv gxavoc, rurva vf/,sic 8 vTig-susTs, For you do not believe on him ivho?n he hath setit. In this passage, therefore, there is a plain allusion to the descent of the Spirit on our Lord at his baptism, and to the voice from heaven, which with a thundering noise sounding through the sky, declared him with great majesty, to be God's beloved Son, in whom he was well-pleased. But because the Jews were ex- ceedingly averse to acknowledge Jesus for their Messiah, not- withstanding the evidences of his mission were so unexceptionable, he desired them, for farther proof, to search their own Scriptures, and particularly the writings of the prophets, which, said he, is certainly your duty, because these writings, as you justly sup- pose, contain the knowledge of eternal life, and therefore the knowledge of Messiah. And I can with confidence refer you to them, knowing that they confirm my pretensions in the most ample manner, the characters of the Messiah pointed out by them, being all fulfilled in my person. 39. * Search the Scrip- tureSiJbr in them ye think ye have eternal life, and they are they *iX)hich testify of me, 40. And (xa», but) ye *will not come to me that ye might have life. Moreover, he insinuated that the proofs of his mission were as full and clear as possible, being supported by the actions of his life, which in all points agreed with his doctrine. For in no instance whatever did he seek the applause of men, or nffect secular power ; but was always innocent and humble, though he knew these qualities rendered him little in * Ver. 59. Search the ScripUires,] LcClerc.L'Enfant, Vitringa, RapheliuSy &c. contend, that i^iwa-ri is in the present tense. Ye search the Scriptzires, because in themyc think t/c have eternal I'lfe^ the directions of heaven tor ob- taining it ; now are they which testify of me. 40. Yet ye will not coine to me that ye might have life. The common translation however is fully as agreeable to the scope of the passage; for having told them that they would find abundant proofs of his mission in the Scriptures, he observed that their want of faith M as not owing to any deficiency in the proofs of his mission, but to the wickedness and obstinacv of their own dispositions. the Sect. 45.] ON THE HARMONY OF THE GOSPELS. 43 the eyes of persons void of the love of (lod, who expected to see their Messiah adorned with frreat secular glory. 4!\, I receive not honour from men, 4'l\ But I huno you that ye have not the love of God in you. This humility of spirit, and conformity of life with his doctrine, as well as the other evidences of his mis- sion, our Lord justly termed a coming to the Jews in his Fathei-'s name, or agreeably to his will, signified anciently in the Scrip- tures of the pi-ophets. Nevertheless, because such a Messiah was by no means the object of their expectation, they would not receive him. Whereas, if any other person cavie to them in his oxvn name, that is, without a commission from God, they would joyfully embrace him, provided he assumed the majesty of a king, and promised temporal bounties to his followers. Of this infa- tuation the Jews gave many proofs during their wars with the Romans, and a little before the destruction of Jerusalem. For then uiany impostors arose, pretending to be Messiah, and pro- mising them deliverance, by which they drew away great multi- tudes, as their own historian Josephus informs us. 43. I am come in my Father's name, and ye receive me not. If another shall come in his ottvz name, him ye imll receive. Thus their infi- delity was owing in a great measure to their pride. They who had all along preached glorious things concerning the empire and grandeur of the Messiah, would not ascribe that august character to a mere teacher, who was destitute even of the ordinary ad- vantages of birth, fortune, and erudition ; because it would have been such a confession of ignorance and unskilfulnessin the Scrip- tures, as must have exposed them to the contempt of those whom they had misled, (see John vii. 49. 52.) 44. FLm can ye believe 'which receive honour one of another, and seek not the honour that cometh/row God only P How can such persons as you believe in me, whose character and station are entirely different from what you have all along told the people the Scriptures teach concern- ing Messiah? This confession of your own ignorance is not to be expected from you, v/ho in all your actions seek the praise of men, Matth. xxiii. 5. and not the praise of God, which is the only true praise, and is to be obtained by a steady regard to truth and virtue, in opposition to all earthly passions whatever. To conclude, he told them they were not to imagine that in re- jecting him they sinned against no person but him, and that he alone would accuse them to the Father for their infidelity. Mo- ses, through whose law they trusted to have salvation, was like- wise dishonoured by it, in as much as he wrote of him under the names of the Seed of Abraham, Shiloh, and a Prophet like to himscf, whom God would raise up unto them from among their brethren, and whom he commanded them to hear. Wherefore, seeing they refused to believe on him, Moses would accuse them as guilty of disbelieving his writings. 45. Do not think that I (only) 44 A PARAPHRASE AND COMMENTARY [SeCt. 46. (only) tivY/ accuse you to the Father ; there is one that accuses you, even Moses in "johom ye trust, 46. For had ye believed Moses, ye isorndd have believed me, for he wrote of me : had you believed the writings of Moses, which are daily read in your synagogues, you would have believed me; for diese writings describe nie, not by types and figures only, but by particular and direct pro- phecies. See Gen. xii. 3. xxii. 18. xlix. 10. Deut. xviii. 15. 47. But if ye believe not his wi^itings, how shall ye believe my words ? Since you do not believe the testimony of your own lawgiver, I have no reason to be surprized that you do not credit me upon my own testimony. Thus Jesus asserted his own per- sonal dignity, as the Son of God, and Judge of the world ; at the same time he proposed the evidences of his mission from God, with such strength of reason, perspicuity, and brevity, as nothing can equal. § XLVI. After the second Passover the disciples pluck the ears of corn on the Sabbath, in some field nigh to Jerusalem. Matt. xii. 1—8. Mark ii. 23— 28. Luke vi. 1—5. Upon the first second-day Sabbath, that is, the ordinary Sab- bath happening in the passover week, probably the very Sabbath that was honoured with the cure of the paralytic who lay in Bethesda, Jesus and his disciples passed through the corn fields near Jerusalem, attended by some of the Pharisees, whose curio- sity prompted them to mix with the crowd on this occasion, in expectation of seeing more miracles. These no doubt they pro- posed to examine with the greatest accuracy, as well i\s to watch Jesus while he performed them, that they might detect what- ever, as they vainly imagined, was false in them. Or if no mi- racle was performed, they hoped to find him behaving on the Sabbath in a maimer inconsistent with the holy chai*acter which he assumed. Accordingly, they first found fault with his dis- ciples; for on seeing them pluck the ears of corn, and eat as they walked, they reproved them, and complained of them to their Master; not for having taken what they had no right to, the law authorising them to do this, Deut, xxiii. 25. but for having broken the Sabbath by servile work, such as they sup- posed plucking and rubbing the ears to be. Luke vi. 1. And it came to pass on * the second Sabbath after the first, that he we?it through * Ver. 1 . The second sabbath after thejirst.'] Commentators are greatly at a loss to understand what Luke means by the second sabbath after the Jirst^ ffaSSxTu liuTi^oTguTu. Some think the proper translation of his words are, the first second-day sabbath, understanding thereby the ordinar}^ sabbath which happened in the passover week, and assigning the following reason of its name. The law enjoined, that on the second day of the passover week, they should offer the sheaf of the first-fruits, Lev. xxiii. JO, 11. But in case of a backward season, they placed an intercalary month between the last Sect. 46.] ON TIIK HARMONY OF THE GOSPELS. 45 through the cor ?i jLt'lds :. {Mi\tt. At that tiiiiG Jesus moent 07i the Sabbath day through the corn, Mark, And it came to pass thai he we?it through the corn-fields on the Sabbath day,) and his dis- ciples plucked the ears of corn^ and did eat, rubbing them in their hands, 2. And certain of the Pharisees said unto them. Why do ye that ivhich is not laufiil to do on the Sabbath day P The Phari- sees last month Adar, and the first month Ahib, answering to our March, and called it Veadar, or the second Adar. From the second day of the pass- over week, on which the first sheaf v.as i5ffered with prayers for a blessing on the beginning harvest, they counted seven weeks to Pentecost, (Lev. xxiii. 1.), 16.) called for that reason the feast of weeks (Deut. xvi. lo.) and the feast of harvest (Exod. xxiii. 16.) The day on which they oifered the first barley-sheaf, and from which they counted the seven weeks of harvest, to the feast of Pentecost, being the second day of the passover week, it is supposed that the ordinary sabbaths happening in these weeks, carried in their name a memorial of the term from whence they were computed. Thus the first of them was called ffaSSecT)v hwrioo-Tr^axrov^ the first aecond-day sabbath, or the first sabbath after the second day of unleavened bread ; the second, o-atbarav 'hiuri^olivri^ov^ the sccoTul secoiid-datf sabbath : the third, irx^Sccrov h.uri^'^ToiTav^ the tJi'trd second-dmj snbbatJi, and so of the rest till the seventij. Had the abettors of this interpretation, viz. Jos. Scaliger, Isaac Casaubon, Lightfoot, Lamy, Whitby, Doddridge, &c. produced any other instance of the words ffa.iZa.Tov 'hivri^oT^arov having the meaning they affix to it, an end would have been put to all disputes about the matter. — But for want of this, Grotius, Woltzogenius, Brennius, Dodwel, &c. have adopted another explication equally unsupported ; for they can produce no passage of ancient writing, in wilich ffa.ZZu.rcv "rou-s-z^uriv livri^o'Trourov, T^ircr^urov, &c. signify the first, second, third, &c. prime, chief, or high sabbaths, sabbaths observed with uncommon solemnity, and of which they suppose there were three in the year : one at the Passover, another at Pentecost, and a third at the feast of Tabernacles. According to Grotius, therefore, the first second-day sabbath (ffaZZarov livri^oT^urov) was that which happened at Pentecost. But his opinion is plainly confuted by the circumstances of the history, Pentecost, being the feast of harvest, was solenmized after the harvest was wholly over, for which reason there could be no fields unreaped then, where the disciples could pluck the ears in passing. Cleopenburgh, Sam. Petit, Le Moine, Reland, and others, are of opinion, that as the civil year of the Jews began with the month Tizri, its first sabbath might be called not only the first sabbath of the year, but the first chief sabbath, to distinguish it from the sabbath preceding the new moon of Nisan, which they think was called sabbalnm secnndo priminn, the second chief sabbath, because the ecclesiastical year began with that month, Exod. xii. 2. — Epiphaniiis, Beza, Sir Isaac Newton on prophecy, page 154. have advanced another interpretation of the passage. They say that this auZZecrov hvTto'^'rnuTov was the sccoud holy convocation in the passover week, that is to say, the last day of the feast, the first holy convocation being the day after the passover solemnity itself. Luther, Surenhusius, Wolf, &c. think it was the first holy convocation, called the great sabbath, {John xix. 31.) on account of the extraordinary solemnity with which it was observed. Mr. Doddridge supports Scaliger's opinion, and confutes tho.se of Epiphanius and Luther [)y the following argument. The law of the sanctification of the two holy convocations,' with which the feast oi unlea\ened bread began and endetl, allowed such servile work to be done 46 A PARAPHRASE AND COMMENTARY [ScCt. 46. sees on seeing the disciples do what they supposed a profanation of the Sabbath, thought themselves warranted to rebuke them pubhcly. And because the offence was great, they represented it to their Master, that he Hkewise might reprove them for it : or if he did not, that he might appear to all as one vvho encou- raged his disciples to break the Sabbath, or at least who had ne- glected to impress them with a due reverence for that holy day. Mark ii. ^4. And the Pharisees said unto him, Behold, "jchij do they (Matt, thy disciples) on the Sabbath daij that 'cchich is not laxifid P This accusation, therefore, though it seemed to be le- velled immediately against the disciples, was really intended against Jesus himself But he easily repelled it, by putting the Pharisees in mind of David, who, though a prophet as well as a king, in a case of necessity ate the sacred shew-bread contrary to the law, Lev. xxiv. 9. and of the priests in the temple, who killed the sacrifices on the Sabbath day ; and by desiring them to consider a passage in Hosea, where God declares that he has greater })leasure in mercy than in sacrifice; and by explaining unto them the end of the Sabbath itself, which was instituted for the benefit, and not for the detriment of mankind. He began with David's action in the matter oF the shew-bread, which the high priest himself was accessary to, which the Scriptures record with no mark of disapprobation, and which it seems the doctors never had condenmed, and for that reason was a proper vindication of the disciples in the like circumstances. Mark ii. 25. And he said unto them. Have ye never read (Luke, so much as this) what David did, when he had need and was an hungered, he, and they that were with him ? 2G. How he went into the house of God * in the days of Abiathar the high-priest, and on diem as was necessary for preparing victuals, Exod. xii. IG. Wherefore, had the disciples been blamed for plucking the cars on any of these days, the nature of their sanctification affording an easy vindication of that action, Jesus would not have failed to urge it. — Upon the whole, though the opinion first mentioned seems most agreeable to truth, it may be observed that according to all the interpretations of the passage, this first second-day sabbath, on which the disciples plucked the ears of corn, happened near some passover ; for the most unfavourable supposition, nan)ely, that which Grotius has offered, makes it the sabbath of Pentecost, which was but fifty days afier the Passover. * Ver. 26. In the day a of Abiathar the high jmcjt.] In the history, the priest from whom David received the shew-bread is called Ahimelech ; and it is generally agreed that he was the high priest, because Doeg ac- cused him of inquiring of the Lord for David, (l Sam. xxii. 10.) a thing which none but the high priest having on the ephod, could do. If that be true, Ahimelech must have been the high priest, because he himself con- fessed that he bad often inquired of the Lord formerly without blame, ver. 15. Accordingly Josephus calls him the high priest several times. But to make this matter easy, Hammond supposes that i-ri ASiaB^a^as, the phrase in Mark, should be translated, be/ore the clays of Abiathar^ as Sect. 46.] ON THE iiaumony of the gospels. 47 and did eat the * shcw-brcad, which is not laivfid to cat, (Matth. which was not lawful/or him to eat, neither for them which were with him, but only for the priests,) but for the priests, (Luke, al-one) and gave also to them which xvcrc with him F The house o\^ God, into which David went for the shew-bread, was not the tabernacle, for none but priests could go in tliither. But it was jsr/ fx,iri)t>iieri»;, Matt. i. 11. secms to signify before the captivity. Lightfoot thinks it should be translated, m the days of Abiatliar the son of the high priest^ as t« HX; signifies the son of Ilc/i, Luke iii. 2.3. Whitby is of opinion that K^x'-^-^' i'"» this passage signifies a chief priest, an eminent man of the order, which sense it must be acknowledgeil the word has often in Scrip- ture. Beza suspects the genuineness of the reading. Yet the copy from which the Syriac was taken, reads Abiathar, as all the copies at present do. Grotins supposes, that Abiathar being a more celebrated person than bis father, is mentioned rather than him. Perhaps Abiathar was present when David came, whose reijuest he might advise iiis father to grant. If so, it was abundantly proper to mention him in this afiair. He is called Abiathar the high priest, though when David applied to him he did not possess that dignity, it being common to denominate people in every part of their life, by such eminent offices as they have held in any part there- of. Perhaps it may illustrate the matter to observe, that Ahimelech, the father of Abiathar, was not slain with the priests of Nob. For though Saul threatened him and all his father's house with death, 1 Sam. xxii. 16. it is not said he was killed. We are only told that Doeg fell upon the priests, and slev/ fourscore and five of them. Besides, had Ahimelech been slain, the high priesthood would have been taken from his family, which it was not ; for Solomon's deposition of Abiathar, Ahimelech's son, is declared to have been an accomplishment of the word of the Lord concern- ing the house of Eli. Till this period, therefore, Eli's descendants en- joyed the high priesthood. See the note on the words Annas and Caiaphas being the high priests, Luke iii. 1. §14. But, which puts the matter be- yond doubt, Aiiimelech is said to have been high priest in David's reign, 1 Chron. xviii. 16. Ahimelech's father was called Abiathar, 1 Chr. xviii. 16. and was high priest, being alive when David received tlie shew-breail. So our Lord says expressly. Perhaps being old he was incapable of offi- ciating, which was the reason that his eldest son Ahimelech supplied his place, and inquired of the Lord for David. It is true, in tlie history of this affair, Ahimelech is called the son of Ahitub, 1 Sam. xxii. 20. but every where else he is called the son of Abiathar. Either therefore Ahimelech's father had two names, which was no uncommon thing in those days ; or there is an error of his name in the text of Samuel, which might arise from the history's mentioning his contemporary Ahitub the hither of Zadok of the line of Eleazar, or from some other cause unknown to us. And what has increased the difficulty of this affair is, that Ahime- lech the son of Abiathar had a son named Abiathar, who after the slaughter at Nob fled to David, became his companion, and after his father Ahimelech's death was made high priest, in wiiich office he continued till he was de- posed by Solomon ibr conspiring with Adonijah, as we are told, 1 Kings ii. '2.">— 25. * Ver. 26. She/i'-bread.] In the Hebrew this is called the bread of faces. Cdlmet after the Jewish writers observes, that as the tabernacle first, and the temple afterwards, was God's palace, and place of residence, so the weekly services of bread, and wine, and salt, were intended to denote his habitation among them, as if he had been an earthly prince for whom such pronsion was made. the 48 A PARAPHRASE AND COMMENTARY [Sect. 4U. the house of the high-priest, situated beside the court of the ta- bernacle, and called the house of God on that account. Thus the apartment in which the high-priest Eli and his servant Sa- muel slept, is called the home of the Lord, 1 Sam. iii. 15. — Matt. xii. 3. Or have ye not read in the law, how that on the sabbath dai/s the priests in the temple profane the sabbath and are blame- less ? He did not mean that these words are to be found in the law, but that they might read in the law, how that the priests were obliged on the sabbath days to perform such servile work in the temple, as considered separately from the end of it, was a profanation of the sabbath, and yet were guiltless, because it was necessary to the public worship, on account of which the sabbcith was instituted. From Numb, xxviii. 9. it appears, that besides the continual burnt-offering, the priests were obliged on the sabbaths to sacrifice two lambs extraordinary, by which their servile work was that day double of vvhat It was on the other days of the week. This, though really no profanation of the sabbath, mijjht accordinfj to the common notion of the Jews be so termed ; and therefore in speaking of it our Lord calls it so. 6. But I say nnto yon, that in this place is ox\q greater than the temple. If you reply that the priests were not culpable in those actions, because they were undertaken for the temple- service, I acknowledge it; but at the same time I must observe, that if the temple with its service is of such importance as to merit a particular dispensation from the law of the sabbath, I and' my disciples, whose business of promoting the salvation of men is a matter of more importance, may on that account with more reason take the same liberty in a case of the like necessity. x\ccording to this interpretation, the reading /x£j^ov, a greater work, instead of /xsi^cov, a greater person, which is authorized by so many MSS. will have a peculiar elegance. There is here a much more noble work carrying on than the temple-service. Or the conmion reading may be retained thus : If the servile work done in the temple on the sabbath is not reckoned an offence, because it is undertaken on accoup.t of the temple-worship, the rubbing of the ears tor which you blame my disci[;les cannot be any, seeing they do it in order to support their life, while they are employed in the service of one who is greater than the temple. For his human nature was a much more august temple in respect of the essential inhabitation of the Divinity than that at Jerusalem. Hence he himself called his body a temple at the first passover, John ii. 21. 7- Bid if ye had known what this meaneth, I will have mercy and not sacrifce, ye wotdd not have condemned the guiltless. I deliglit in mercy (so ^zKsiv signifies, Matt, xxvii. 43.) more than in sacrifice, for this is the Hebrew form of comparison. Besides, it is not to be supposed that God would say to the Jews, he had no pleasure in sacrifice, which was his Sect. 47.] ON THE HARMONY OF THE GOSPELS. 49 liis own inslilution. Thus our Lord plainly proved it to be God's will, that works of mercy should not be left undone, though attended with the violation of the most sacred ceremonial institutions. ^lark ii. 2]. And he said unto them, The $ahbath xvas made for man, and not man for the sabbath : the sabbath was contrived for the benefit and relief of man, being instituted in com- memoration of the creation of the world finished in six days, and to })erpetuate unto latest ages the knowledge of this grand truth, that the world w\^s made by God, in opposition both to atheism and idolatr}^ the sins which mankind have ever been apt to run into. It was instituted also that men abstaining from all sorts of labour, but such as are necessary to the exercises of piety and charity, might have leisure for meditating on the works of crea- tion, wherein the perfections of God are fairly delineated ; and that by these meditations they might acquire, not only the knowledge of God, but a relish of spiritual and divine pleasures, flowing from the contemplation of God's attributes, from the ex- ercise of the love of God, and from obedience to his command- ments. It is thus that men are prepared for entering into the heavenly rest, of which the earthly sabbath is an emblem. To conclude ; among the Israelites, the sabbath was appointed to keep up the remembrance of their deliverance from Egypt, and for the comfort of their slaves and beasts, humanity to both being especially incumbent upon a people, who had once groaned under the heaviest bondage. From all which it is evident, that to burden men, much more to hurt them, through the observation of the sabbath, which has no intrinsic excellency in itself, is to act quite contrary to the design of God in appointing it. Mark ii. 28. Therefore the Son of man is Lord also of the sabbath ; since the sabbath was instituted for the benefit of man, the observation of it in cases of necessity may be dispensed with by any man whatsoever, but especially by me who am lawgiver of the Jewish commonwealth, and can make what alterations in its institutions I think fit. This argument, drawn from the consideration of his own dignity, our Lord largely insisted on, when he was pro- secuted for a pretended profanation of the sabbath, by the cure which he performed at Bethesda, John v. 17 — 30. § 45.* * For the order observed by Mark and Luke in this part of the history, see § 34. — Jesus was often blamed by the Pharisees as having broken the sabbath, particularly John v. 16. § 45. Luke vi. 2. ^\' 46. Matt. xii. 10. § 47. John ix. 14. § 78. Luke xiii. 14. § 90. Luke xiv. 2. ^ 92. § XLVII. A fexi) days after the second passover, a man that had his hand withered, is cured in a synagogue near Jerusalem, After zvf/ich Jesus goes axi-aj/ to Galilee, Matt. xii. D — 2L Mark iii. 1—12. Luke vi. 6—11. At this time Jesus conthiued a while about Jerusalem, teaching not only the inhabitants of that city and of the neighbouring VOL. II. E villages, 50 A PARAPHRASE AND COMMENTARY [Sect. 47- villages, but the people who had come from all quarters to the feast, and who, in all probability, tarried on this occasion longer than usual, in order to hear the sermons and see the miracles of fi prophet, concerning whom they had heard such astonishing reports. We may therefore suppose, that during his abode in the neighbourhood of Jerusalem, our Lord was constantly attend- ed by great multitudes; and consequently, that every sermon he preached had many hearers, and every miracle he performed many witnesses. In examining the following passage of the history, these observations deserve attention. For we are told that on another sabbath, perhaps the sabbath immediately following the first second-day sabbath mentioned in the preceding section, Jesus entered into a synagogue near Jerusalem, and taught the people. Luke, who alone mentions our Lord's teaching on this occasion, has not told us what the subject of this sermon was. He only observes, that there was in the synagogue a person whose right hand was withered, and gives an account of the miracle which Jesus so kindly performed for the recovery thereof. Luke vi. 6. And it came to pass also on another sabbath^ that he entered into the (Matt, their) synagogue and taught, and there was a man (Mark, there) whose right hand rvas withered. His hand was not only withered, but contracted, as appears from Mark iii. 5. Matthew seems to say this miracle happened immediately after the transaction recorded in the preceding section. Matt. xii. 9. And when he was departed thence, he woit i?ito their synagogue^ &c. Nevertheless, the transition which he makes use of, does not necessarily imply this. See Prelim. Observ. iii. On this occa- sion, there were present scribes and Pharisees, persons of the greatest character and learning, who had either mixed with the crowd that followed Jesus, or were in the synagogue before he came. These men, ever unfriendly to the Saviour, carefully at- tended to every thing he said or did, with an intention to find some matter of blame in him, by which they might blast his re- putation with the people. Wherefore, when they saw Jesus, after he had ended his sermon, fix his eyes on the man whose right hand was withered, they made no doubt but he would essay to cure him, and resolved to charge him directly with the sin, for which they blamed the disciples the sabbath before, hoping at least to raise prejudices in the minds of the people against him. Luke vi. 7. And the scribes and Pharisees watched him, whether he woidd heal on the sabbath day ; that they might find an acciu- sation against him. So gross was their hypocrisy, that they re- solved to raise an outcry against him, if on the sabbath he should give a lame man the use ofhis hand, while they themselves were profaning it by an action which would have polluted any day ; were seeking an opportunity to murder one who never had done them any liarm, but a great deal of good. The evangelist ob- serves Sect. 47.] ON THE HARMONY OF THE GOSPELS. 51 serves that the malicious designs of the Pharisees were not hid from Jesus. We may therefore, in this instance, see the greatness of the courage of our blessed Lord, who resolutely performed the benevolent action he had undertaken, notwithstanding he knew it would expose him to the fiercest resentment of these wicked men. 8. But he kneia their thoughts, and said to the man "dohich had the "withered haiuU Rise up, aud stand forth in the midst. He ordered him to shew himself to the whole congregation, that the sight of his distress might move them to pity him; and that they might be the more sensibly struck with the miracle, when they observed the wasted hand restored to its former dimensions and activity in an instant. And he arose and stood forth. Matt. xii. 10. And they asked him, saying. Is it latifid to heal on the sab- bath days ? that they might accuse him. When the Pharisees saw Jesus going to perform the cure, they put this question to him, by which they declared in the strongest terms their opinion of its unlawfulness. But in so doing, they had no intention to prevent the action, which they knew he was resolved upon, but to render him odious to the common people, expecting that he would openly declare such things lawful, in opposition to the de- finitions of the doctors, who had all determined that to perform cures on the sabbath, was a violation of the holy rest. Or if he should give no answer to their question, as it implied an affirm- ation of the unlawfulness of what he was about to attempt, they thought it would render him inexcusable, and give the better co- lour to their accusation. Luke vi. 9. Then said Jesus unto them, I will ask you one thing. Is it lawful on the sabbath days to do good or to do evil? to save life or to destroy it? (Mark, to save life or to kill F) That he might expose the malice and supersti- tion of the Pharisees, he appealed to the dictates of their own mind, whether it was not more lawful to do good on the sabbaths than to do evil, to save life than to kill. He meant, more law- ful for him on the sabbath to save men's lives, than for them to plot his death without the least provocation. This was a severe but just rebuke which in the present circumstances must have been sensibly felt. Yet the Pharisees, pretending not to under- stand his meaning, made him no answer, Mark iii. 4. But they held their peace. Wherefore he answered them with an argu- ment which thedulness of stupidity could not possibly overlook, nor the peevishness of cavilling gainsay. Matt. xii. H. And he said unto them, IVhat man shall there be amojig you, that shall have one sheep, and if it fall into a pit on the sabbath-day, wilt he not lay hold on it, and lift it out ? 1 2. How much then is a man bet:er than a sheep F Wherifore it is lawful to do well on the sabbath days. If the regard you have for the life of your cattle leads you to do servile work on the sabbath for the preserv- ation of a single sheep, charity should much rather induce you to ' i; 2 labour 52 A P.\RAPHRASE AND COiMMENTARY [ScCt. 4»7' labour for the preservation of a brother, though the good office is to be clone on the sabbath. Having thus spoken, he looked upon them all in such a manner as to sliew both his indignation at their wickedness, and his grief for their impenitence. Mark iii. 5. And "jcJien he had looked rowul about on them (Luke, upon them all) '•jcith anger, beiJig grieved for the hard?iess of their hearts. He knew that his arguments did not prevail with them, because they were resisting the conviction of their own minds, and was both angry at tlieir obstinacy, and grieved on account of the consequences of it; shewing these just affections of his right- eous spirit by his looks, that if possible an impression might be made either on them or on the spectators. He might in this like- Avise, propose to teach us the just regulation of the passions and affections of our nature, which arc not sinful in themselves, other- wise he who was without sin could not have been subject to them. The evil of them lies in their being excited by wrong objects, or by right objects in an improper degree. But to return ; at the same time that Jesus testified his displeasure with the Pharisees, he comforted the infirm man, for he commanded him to stretch out his contracted hand, and with the command communicated power to obey. In an instant his liand was made sound as the other, so that he stretched it out immediately in the sight of all present, who thus were eye-witnesses of the miracle. Mark iii. 5. He saith unto the man. Stretch forth thine hand ; and he stretched it out, and his hand was restored whole as the other. The evan- gelists say no more. They leave their readers to imagine the wonder and astonishment of the numerous spectators, and the joy of the man who had recovered the use of so necessary a mem- ber. They only observe that the Pharisees, being as little able to find fault with the miracle as they had been to answer the ar- gument by which Jesus justified his performing it on the sabbath, acted like downright madmen. They were sensible of the great- ness of this miracle, and perhaps were convinced of the truth of his mission who had performed it. But their rage, on account of his having violated their precepts concerning the sabbath, and their other evil passions, pushed them to such a pitch of extra- vagance, that they went away and joined counsel with their in- veterate enemies the Hcrodians or Sadducees, in order to have Lim taken out of the way; for they found it was not in their power otherwise to keep the people from being impressed with his doctrine and miracles. Luke vi. 11. ybid then were filled with madness, and communed, one with another what they might do to Jesus, Mark iii. G. Aiid the Pharisees went forth and straight- way took counsel with the Hercdians against him, (Matt, held a council against him,) hmo they might destroy him. The circum- stance taken notice of by Matthew, makes it probable that the Scribes and Pharisees, who were present at this miracle, were members Sect. 47.] ON THE HARMONY OF THE GOSPELS. 53 members of the Sanhedrim or great council. 7- But Jesiis with- drew himself with his disciples to the sea, (Matt. xii. 15. But when Jesus Jaiew it^ he withdrew himself from thence.) The wrath of the rulers being raised to such a pitch, endangered our Lord's life. Wherefore, knowing their designs, he retired into Galilee, where he preached and wrouglit nn'racles as privately as he could, that he might avoid giving offence. His fame, how- ever, was now so great, that vast multitudes gathered round him s2veu in Galilee, among whom were many who, iiaving seen or heard of the miracles on the infirm man at Bethesda, and on the withered hand in the synagogue, followed him from Jerusalem and Judea, after his retreat from the Pharisees. And a great multitude from Galilee followed him, and from Judea. 8. And f-om Jerusalem, * and from Idumea, and from beyond Jordan, and they about Tyre and Sidon, a great multitude, lichen they had heard what great things he did, came unto him. This immense multi- tude did not all come together purely out of curiosity. It was the principle no doubt which moved many, but others came to be healed of their diseases and infirmities. And as our Lord's fame had spread, not only through the whole land of Israel, but into the neighbouring heathen countries Idumea, Tyre, Sidon^ Syria,. and the rest, we may be sure that the diseased who came at this time to be cured by him, were not a iew, and that they with their attendants made a considerable part of the crowd, which was * Ver. 8. And from Idumea.] Properly Idiimea is a Greek name, derived from the Hebrew Edom^ by which Esau was also called, whose posterity originally inhabited Mount Seir, Deut. ii. 5. or that hilly tract of country which lay between Horeb, the mount of Go(}iy and Canaan, Deut. i. 2. However those mountains did not extend to the Arabian Gulf. For when the Israelites were denied a passage through them, they went round Mount Seir, or the habitation of Edom, towards the Arabian Gulf, Deut. ii. 1. And after they had spent many days in this journey, went at length to- wards the nortli, and passed the border of the Edoniites, that is, the land of the Edomites itself. The ancient Idumea consisted of two parts, Gobo- litis and Amalecitis ; and the whole was called by various names, Goba- lene, Arabia, &c. It was situated to the south of Palestine, lyin^^ between it and Egypt. So that the southern border of the land, which fell to the lot of the tribe of Judah, bordered upon Edom, Josh. xvi. 1. 21. Compare also Josh. xi. 17. xii. 7. Numb, xxxiv. .". During the Babylonish capti* vity, the Edomites spread themselves into tlic southern parts of Judea, at that time left desolate, or but thinly inhabited. Afterwards they were conquered by the Maccabees, but rather than quit their possessions they submitted to circumcision, and professed the Jewish religion. Thus the Edomites dwelling in the southern parts of Judea were incorporated with the Jews; but the country which they had seized was still named after them, especially when the Herod family came to the throne, the first He- rod being one of this nation. Idumea therefore comprehended, not the ancient possession of tlie Edomites only, l>ut the south parts of Judea. Af- ter our Lord's time, the whole of Judea was sometimes called by the Greeks liud Romans Lhmea, who named even the Jews themsclvrs Idumeans from rhe coimtry which they possessed. E .3 ^0\S' 54 A PARAPHRASE AND COMMENTARY [ScCt. 47. now 60 great, that to avoid being trod down by those who came to touch liim in order to be healed, Jesus was obliged to go aboard one of his disciples' boats, out of which, as on other occasions of a like nature, he no doubt taught them the doctrines of salvation. For it was his constant custom to join preaching with the work- ing of miracles, the latter giving etiicacy to the former. Mark iii. D. And he spake to his disciples, that a small ship shoidd ts^ait on him, because of the multitude, lest they shoidd throng him. 10. For he had healed many, insomuch that they pressed upon him to touch him, as many as had plagues. \ 1. And unclean spirits, when they saw him, fell down before him, and cried, saying. Thou art the Sod of God. i 2. A?id he sfraitly charged them that they shoidd not make him known. See on Malt. viii. 4. § 27. As the Jews never doubted but Messiah would by dint of sword bear down all that opposed him, it must have been very mortify- ing to the disciples, now that they saw their master flee before such an liandful of enemies, and conceal himself in a remote corner of the country. But the evangelist Matthew, to the ac- count which he gives of this transaction, subjoins the reason of it. He observes, that in this Jesus acted agreeably to the ancient prophecies concerning Messiah ; and particularly to Isaiah xlii, ] . where it is foretold that Messiah would be no warrior; that he would not make men his subjects by force of arms, but by the power of persuasion ; that he would shew gentleness even towards his enemies; and that these mild measures should be attended with perfect success at length. By his preaching, and by the preaching of his apostles, the doctrines of true religion would at last prevail, and the Gentiles, by receiving them, would become his subjects. Matt. xii. 15. But xvhen Jesus knew it, he withdrew himself from thence, and great multitudes followed him, and he healed them all. IG. And charged them that they should not make him known. 17. That it might be fulfilled which was spoken by Esaias the pi'ophet (xlii. 1.) saying, 18. Behold my serva?it whom I have chosen, my beloved in x. § 42. It seems the apostles, and others who were in the boat with Jesus, did not understand the meaning of his parable. Where- fore, when they heard liim cry at the conclusion of it, " Me that hath ears to hear, let him hear," they were so displeased, that they went up and asked him wliy he spake in such obscure terms? and desired him to explain what he had delivered. Mark says they came to him when he was alone, iv. 10. And when he was alojie, they that were about him with the twelve, asked of him the parable. Most harmony-writers, thinking this inconsistent with the acknowledged circumstances of the history, have supposed that the interpretation of the parable was not given now, but on some other occasion, though for the sake of perspicuity it is related along with the parable. Yet the nature of the thing, as well as the testimony of Matthew, ver. 10. proves suffi- ciently that the question which occasioned this interpretation was put immediately after the parable was delivered. For the question took its rise from the concluding words of the parable. He that hath ears to hear let him hear ; which were no sooner pronounced than the disciples came from their several stations- in the vessel, and asked the reason why he spake in parables, since he desired his hearers to understand what he said. To re- move this difficulty, therefore, we may suppose, that in addressing Jesus, the disciples spake with such a tone of voice as they used in conversation, and that Jesus answered them on the same key ; so that the people upon the shore not hearing distinctly what passed, Jesus and his disciples were to all intents and pur- * Ver. 8. And some an hundred.] The fruitfulness of the seed that was sown on good ground, is not to be understood of the field's producing a hundred times as much as was sown on it; but it is to be understood of a single seed's producing a hundred grains, which it might easily do where it met with a good soil, and was properly nourished. But there are many accidents by which the produce of a field, so rich as to be capable of nou- rishing a hundred grains by a single root, is reduced within ordinary bounds. The parable mentions some of them. Part of the seed is trodden down by passengers, part is picked up by birds, part is starved in bad soil among locks, and part is choked by weeds,' so that the hundred-fold in- crease of a single seed, mentioned in the parable, is perfectly just. poses Sect. 49.] ON THE HARMONY OF THE GOSPELS. 69 poses alone. Or after finishing the parable, he mijrht as on for- mer occasions of this kind, (Luke v. 1. 3.) order his disciples ta thrust out a little farther from the land, that the people might have time to consider what they had heard. And the disciples embracing this opportunity, might speak to him in private con- cerning the manner of his preaching. Either of these supposi- tions, i{' I am not mistaken, fully comes up to the import of Mark's phrase, " And when lie was alone, they that were about liim," &c. See Luke ix. 18. for a similar expression. The an- swer which Jesus returned to the disciples, who blamed him for teaching the people by parables, is very remarkable. Matt. xiii. 10. And the disciples came and said unto him, Why speakcst thou to them in parables P II. He answered and said unto them. Be- cause it is given unto you to know the mysteries of the kingdom of heaven, but to them (Mark, that are without), Toii s^oo, the people out of the vessel, the multitude on the shore. Seesaw used in a similar sense in the history of Peter's denial of his master. Matt, xxvi. 6.9. § 136.) // is not given, (Mark, All thcae thiiigs are done in parables.) I may explain to you the nature of the Mes- siah's kingdom, and the other difficult doctrines of the gospel, because you are able to hear them, but I may not deal so with the multitude, who are obstinate to such a degree, that they will not hear any thing contrary to their prejudices and passions. For I must act agreeably to the rule by which the divine favours are dispensed. Matt. xiii. 12. For whosoevei^ hath, to him shall be given, and he shall have more abundance : * but whosoever hath not, from him shall be taken away, even that he hath. Our Lord did not mean that he was by any direct and immediate agency of his, going to deprive the people of the knowledge they had already obtamed, because they had misimproved it. But that as persons who despise the advantages bestowed on them, are often deprived of those advantages, so the Jews having misimproved and misunderstood the revelation of God's will already made to them, were on that account deprived of such a full and plain de- claration of the doctrines of the gospel, as they might otherwise have enjoyed. They were altogether unworthy of such a favour. Besides, they had rendered themselves incapable of it. This sense of the passage is confirmed by the subsequent clause. 13. There- fore speak I to them in parables : because they seeing, see not ; and hearing, they hear not ; neither do they understand. I speak to them in parables, because their stupidity is so gross, and their prejudices so numerous, that though they have capacities proper * Ver. 12. But whosoever hath not, from him shall be taken aivay^ even thmt he hath. 1 We have an expression in Juvenal parallel to the latter clause of this verse, Sat. iii. ver. 208, 209. Nil habuit Codrus et tamen iUud Perdidit infelix nil F 3 for 70 A PARAPHRASE AND COMMENTARY [Scct. 49. for nnderstiinding and receiving my doctrine, they will neither understand nor receive it, if I speak in plain terms. Here there- fore our Lord declares, that the bhndness of the Jews was the reason of his teaching them by parables, and not his teaching them by parables the reason oF iheir blindness. Having lluis shewed his disciples what it was that made him give the people instruction in an indirect way by figures, he add- ed, This needs not be a matter of surprise to you, for Isaiah has long ago predicted it, chap. vi. I>. Id. And in them isfulfiUed the liropheci) of Esaias, w/iich saitk, By hearing ye shall hear^ and shall not Jindcrstand ; and seeing ye shall see^ and shall not perceive. Axo>3 axyo-ars, " Ye shall hear with hearing" is a well-known He- braism, signifying the certainly of the matter to which it is ap- plied. ¥oY this kind of repetition, according to the genius of the Jewish Jancuage, is the strongest manner of * affirmation. The prophet's meaning therefore is, that the Jews should certain- ly hear the doctrines of the gospel wiihout understanding them, and see the miracles which confirmed these doctrines wiihout per- ceiving the finger of God in them ; not because tlie evidences of the gt)s}x^l, vrhether external or internal, were insufficient to esta- blish it, but because the corruption of their hearts hindered them from discerning those evidences. 15. For this people's heart is "joaxed gross, and their ears are dull of hearing, and their eyes they have closed, lest at any time they shoidd see with their eyes, and hear "jiith their ears, and should iinderstand "doith their heart, andshoidd he converted, and 1 shoidd heal them. In the prophecy, this passage is somewhat differently worded. " Go and tell this people, Hear ye indeed, but understand not, and see ye in- deed, but perceive not; make the heart of this people fat, and make their ears heavy, and shut iheir eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and be healed." In the original language, a fat heart is a metaphorical expression, denoting a proud, sen- sual, stubborn disposition. Thus, Deut. xxxii. 15. " Jeshurun waxed fat and kicked." Psal. cxix. 70. " Their heart is as fat as grease." In like manner, heain/ ears and bliiideyes signify the strongest aversion to hear or see what is contrary to one's inclin- ation. But the difficulty lies principally in the form of the ex- pression : " Make the heart of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears," &c. 'This form is peculiar to the prophe- * Thus, Gen. ii. 1 7. In the day thou eatest thereof ^ dying thou shalt die, i. e. shalt surely die. See the marginal translation. Acts iv. 17. aruXn u.'TuXr.trufi'Jx, we will Severely threaten them. Acts v. 28. ^ -ra^ayyiXiec ^ra^tiyyBO.afiiv, did we not straitly charge you? Luke xxii. 15. With desire have I desired, i. c. I have greatly desired to eat this passover with you, he- fore I suffer. ticai Sect. 49.] ON THE HARMONY OF THE GOSPELS. 71 tical writings, implying no more but an order to tlie prophet, sim- ply to foretel that the Jews should make their own hearts hard, and their ears heavy, and shut their eyes, lest they should see with their eyes, and hear with their ears, and understand with their hearts, and be converted and healed. They would shut their eyes against the miracles, and their ears against the doctrines of the gos[)el, as if they were afraid of being converted and healed. I prove this to be the true sohition, by Jer. i. i). " Then the Lord put forth his hand and touched my mouth, and the Lord said unto me, Behold 1 have put my word in thy mouth ; see, I have this day set thee over the nations, and over the kingdoms, to root out and pull down, antl to destroy and throw down, and to build and to plant." That is, I have appointed thee to pro- phesy concerning nations and kingdoms, that they shall be rooted out, pulled down, destroyetl, &c. Thus also, Ezek. xliii. 3. "According to the vision that I saw, when I came to destroy the city," i.e. came to prophesy that the ciiy should be destroyed, as it is in the margin of the English Bible. And to mention no more examples, the chief butler giving Pharaoh an account of Joseph's interpretation of his dream, and of that of the chief baker, says, (Gen. xli. 13.) " Me he restored unto mine office, and him he hanged." This prophecy, therefore, and its citation are exactly the same ; only the prophecy represents the thing as to happen, ma/ce the heart of this people fat, whereas the citation represents it as already come to pass, this people's heart is waxed gross, &c. This people have made themselves so wicked and proud, that they will neither hear nor see any thing opposite to their lusts, in so much, that they look as if they were resolved Jiot to be converted.* But it must not be concealed, that Mark and * This interpretation of the prophecy, and of its application made by Matthew, is confirmed by the prophet himself. " Then said I, Lord, how long?" How lonij am I to make the heart of this people fat? To what length of time shall I foretel that their blindness will continue ? " And he answerCv!, Till the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate." They are to continue from this time forth blind and hardened', till God's judgments destroy them as a nation. This happened about forty years after Christ's death, when the Romans destroyed Jerusalcjm, burnt the temple, and put an end to the constitution. And though in the prophecy it be foretold that the blindness of the Jews was to continue til/ that period, the expression does not im- ply that it was then to end. See on Matt. i. 25. § 7. p. .55, Their blind- ness still continues as before, and it jjroceeds too from the same cause; namely, their obstinate attachment to the institutions of Moses, which has ever filled their minds with unconquerable prejudices against the gospel. The interpretation of the ])rophecy offered above is confirmed aUo hy the subjects of the parables, to which our Lord applied this [iruphecy. For had he told the Jews plainly, what he told them in an obbcuic manner by the parable of the sower, namely, that a principal part of the .Mes- iah's of- fice was to instil the doctrines of true religion into the minds of men, and that the chief effect of his power on earth should be, to set them free from the F 4 7^ A PARAPHRASE AND COMMEIirTARY [SeCt. 49. and Luke have given our Lord's answer a seemingly different turn from what it has in Matthew. Luke's words are, viii. 10. And he said, Unto you it is giveji to know the mysteries of the kingdom (f God. ; but to others in parables, that seeing they might not see, and hearing they might not understand. Tlie difficulty, however, arises principally i'rom Mark's representation, i.v. 11. But wito them that are without, all these things are done in parables. 1 2. That seeing they may see, and not perceive, and hearing they may hear, and not understand ; lest at any time they should be converted, and their sins should be forgiven them : words ■which at first sight seem to im[)ort, that Jesus spake to the peo- ple obscurely in parables, on purpose that the}' might not under- stand what he said, for fear they should have been converted and jiardoned. Nevertheless, it is evident from Mark himself, that our Lord cannot be branded with a sentiment of this kind ; for at the conclusion of the whole he says ex[)ressly, verse 33. " With many such parables spake he the word unto them as they were able to hear it." But if Jesus spake to the people in parables', as they were able to hear, his answer to the disciples recorded by Mark, who makes this observation on his preaching, cannot reasonably be understood in any sense inconsistent therewith. For which reason, the gloss i)ut upon this observation by Dr, Clarke, must fall. *' Jesus (says he) cliose to deliver his doc- trine in such a manner, that it might be received by those who were sincerely desirous to know and obey the will of God, while the wilful and incorrigible remained deaf to all his instructions."" Senn. on 'J Thess. ii. 11. Indeed, that on some occasions men are hardened, as a just punishment of their abusing the means of grace the tyranny of their hists, that they might become fruitful in goodness; had he phiinly tlcclaretl what he insinuated in ths parable of the grain of mustard, which grew so great as to shelter the fowls of heaven under its branches, that the Gentiles were to he governed by the Messiah, not as slaves but free-born subjects, and to enjoy all the privileges of his king- dom, on an equal footing with the Jews; had he taught them plainly, what he insinuated obscurely by the parable of the sown seeti which sprang up silently, and by the parable of the leaven hid in a quantity of meal, I mean, that the kingdom of the Messiah was neither to be erected, nor sup- ported by the violence of war, but by the secret force of truth, whose oper- ation, though strong, is altogether imperceptible,- 1 say, had our Lord taught his hearers these things in plain terms, they would have rejected them, and been greatly offended, and probably have forsaken him altoge- ther ; so opposite were the doctrines mentioned, to their favourite notions and expectations. In the mean time, if it shall be asked, why he troubled his hearers with those subjects at all, since he delivered them in such ob- scure terms ; the answer is, it was expedient for the confirmation of the gospel, that he himself in his own life-time should give some hints of the natiu-e thereof, and of the reception it was to meet with; because the Jews, con)paring the events with these paraholical predictions, would be disposed thereby to acquiesce more peaceably in the admission of the Gen- tiles into the church, without subjecting them to the Mosaical institutions-, R thing they were not brought to do but with the utmost difficulty. bestowed Sect. 49.] ON THE HARMONY OF THE GOSPELS. 75* bestowed on tbcm, I do not at all deny. But though this doc- trine be true, it does not seem to be contained in the passage un- der consideration. The true interpretation depends on a just viev^ of Mark's scope, which, if I mistake not, our translators have missed. For remembering that in the {parallel passage. Matt, xiii* 14. the words of Isa. vi. J), 10. are quoted, and finiling some of the phrases of that })rophecy in Mark, they never doubted but Isaiah was cited tliere likewise, and interpreted the passage ac- cordingly. For they gave the Greek ju.rj7roT= in Mark, the signi- fication of the Hebrew *3 in the prophecy, supposing it to be the corresponding word, and by that means made Mark contradict what lie himself has told us in verse 33. " With many such parables spake he the word unto them, as they were able to hear it." Nevertheless, if it shall be found, that properly speaking there is no citation here, but only an allusion to a citation which our Lord made in the beginning of his discourse, and which a. precedent historian had recorded, we may allow that though |£3 in the prophecy signifies lest /xrjTroTi in our Lord's answer recorded by Mark, may have a different, but equally natural signification, viz. If so be, if peradvenfure, agreeably to its use in other pas- sages. That Isaiah is not cited in the branch of Christ's answer recorded by Mark is evident, because there is not the least hint of any citation. Besides, the slightest comparison of the passages themselves will shew them to be different. In the prophecy, God orders Isaiah to declare concerning the Jews in after-times, that they should hear the Messiah preach, but not understand him; and see his miracles, but not conceive a just idea of the power by which they were performed; and to prophesy of them that they should harden their hearts, and deafen their ears, and close their e3'es, lest they should see with their eyes, and hear with their ears, and understand with their hearts, and convert and be healed. In Matthew, our Lord assigns the completion of that prophecy, as the reason why he spake to the people by parables. They were become so stupid and wicked, that they could not endure to liear the doctrines of the gospel plainly })rcached to them. In Mark he added, tliat because this was the state of their mind, he wrapped up his doctrine in parables, with an intention that they might see as much of it as they were able to receive, but not perceive the offensive paiticulars which would have made them reject both him and his doctrine, and that they might hear as much as they were able to hear, but not understand any thing to irritate them against him ; and all with a design to promote their conversion and salvation. iVIark iv. 11. Unto them that are xvit/i- out, all these things are done (delivered) in parables : I 2. That seeing they may see, and. not perceive, and hearing tJucy may hear, and not understand, (/xyjTrore) * if peradventnre they may be con- I verted, * Ver. 12. If pcradvcnturc ihey may be converted.] This signification 74? A PARAPHRASE AND COMMENTARY [SeCt. 49. Defied, and their sins he forgiven them. From our Lord's using two oi three of the prophet's phrases, we cannot conchide that he cited him, or even that he used those phrases in the prophet's sense of them. He IiatI cited him in the beginning of his dis- course, and therefore though he affixed a different sense to his words, lie might use them by way of allusion, to insinuate that it was the wickedness of the Jews, predicted by Isaiah, which had reudercd this kind of teaching the only probable method of con- verting them. Upon ttie whole, the expressions ascribed to Jesus in Mark's gospel, are by no means the same with those found in Matthew; but they cfMitain an additional sentiment on the same subject, by way of farther illustration. It is true, Christ's teach- ing the people by parables placed in this light, appears to have been a favour rather than a judicial stroke, notwithstar.ding it appears from our Lord's own words, that it was of the latter kind. But the answer is, that this manner of teaching without doubt implied the highest blame in the Jews, whose wickedness had rendered it necessary, and conveyed an idea of punishment on the part of Christ, who for their wickedness deprived them of better means of instruction, so that it was really a punishment. At the same time it was a favour likewise, as it was a less punish- ment than they deserved, and a punishment to reclaim them. I acknowledge, that if our Lord had not spoken in answer to the disciples, who desired to know the reason of his conduct, what he said on this occasion nnght have been compared with other texts, in which, according to the genius of the Hebrew language, the words lead us to think of the intention of the agent, while in the mean time * nothiuf; but the effect of his action is described. Nevertheless, the circumstances of the passage under consideration forbid this method of interpretation. To conclude, it must be no small recommendation of the sense offered above, that it is much more to the honour of Christ than the common interpretation. For though it cannot be pretended, that he always bestowed on every person the most efficacious means of instruction possible for the divine wisdom to contrive, because if that had been the case, none could have resisted his teaching, yet we may venture to af- firm, that when he taught men, he never did it but with a view to instruct them, and to promote their salvation ; so far was he ftviTon has, undoubtedly, Luke iii. 1 5. And as all the 'people were in expect- ationy and all men mused in their hearts of John, {f^n'^on ccvt<^ uri) ivhether (if J he were the Christ or not. 2 Tim. ii. 2J. In meekness instrncting those that oppose themselves, (fin-ro'r-^ if peradventure God will give them repentance. * Nothing but the effect, Sec] Of this sort in the following passage. Matt. X. 34. l^hink not that I am come to send ^;e«ch word S0W71, being applied either to the ground or to the seed. The ground by the highway side, which is apt to be beaten l)y men's treading upon it, is an image of those who have their luai ts so hardened with impiety, that though they hear the gospel preached, it makes no impression on them at all, because they either hear it inattentively, or if they attend, they quickly forget it. This in- sensibility and inattention, is strongly represented by the beaten ground alorjg the highway, into which the seed never enlering, it is bruised by the teet oi men, or picked up of birds. M;itt. xiii. 19. When any one hear eth the iwrd (f the kingdom, aud under- statideth it not, or considereth it not, for o-uvieva* sign Hies both, then cometh the wicked one, (Mark, Satan cometh immediately,) and 76 A PARAPHRASE AND COMMENTARY [SeCt. 49' and catchcth aisoay that (Mark, the xvord) "jnhich ivas soivn in his heart : this is he which received seed hy the way side. The devi! is said to come and catch away the word from this sort of hearers, not because he has power to rob men of their knowledge or religious impressions by any immediate act, but because they expose themselves through carelessness to the whole force of the temptations which he lays in their way, and particularly to those which arise, whether from their commerce with men, a circum- stance observed by Luke, who tells us that the seed was trodden down; or from tlieir own headstrong lusts, which like so many hungry fowls, fly to, and quickly eat up the word out of their inind. The perturbation occasioned by the passions of this kind of hearers, and by the temptations which they are exposed to, renders them altogether inattentive in hearing ; or if they attend, it hardens them ngainst the impressions of the word, and effaces the remembrance of it in an instant, in so much, that the pernicious influence of evil passions and bad company, cannot truly be re- presented by any lower figure, than that the word is taken away by the devil, whose agents such persons and lusts most certainly are. The rocky ground represents those hearers, who so far re- ceive the word into their hearts, that it springs up in good reso- lutions, which perhaps are accompanied with a partial reform- ation of some sins, and the temporary practice of some virtues. Nevertheless, they are not thoroughly affected with the word, it does not sink deep enough to remain in their minds. And there- fore, when persecution arises for the sake of the gospel, and such hearers are exposed to fines, imprisonments, corporal punishments, banishments, and death ; or even to any great temptation of an ordinary kind, which requires firmness to repel it, those good re- solutions, which the warmth of their passions had raised so quickly in hearing, do as quickly wither, because they are not rooted in just apprehensions of the reasons that should induce men to lead such lives ; just as vegetables, which, because they have not depth of soil sufficient to nourish them, are soon burnt up by the scorch- ing heat of the mid-day sun. Matt. 20. But he that received, the seed ijito stony i)laces^ (Mark, stony ground. Luke, J'hey en the rock) the same is he that heareth the word, and anon with joy receiveth it. 2 1 . Yet hath he not root in himself, but dureth for awhile; {huke,whichfora while believe ;) for when tribulation or persecution ariseth because of the word, by and by he is of- fended, (Luke, in time of temptation fall away. ) The ground full of thorns, that sprang up with the seed and choked it, repre* sents all those who receive the word into hearts full of worldly cares, which sooner or laterdestroy whatever convictions or good resolutions are raised by the word. Mark iv. 18. And these are they which are sown among thorns, such as hear the word, (Luke, which when they have heard go forth.) 19. And the cares of this SeCt.49.] ON THE HARMONY OF THE GOSPELS. 77 this 'world, and the deceiffulncsa of ric/ics, and the lusts of other things entering In, choke the xvord, and it hecometh unfruitful^ (Luke, And arc choked 'with cares, and riches, and pleasures, and bring no fruit to ^perfection). Worldly cares arc compared to thorns, not only because of their pernicious efficacy in choking the word, but because it is with great pain and difficulty that they are eradicated. In the parable, the hearers of this denomi- nation are distinguished from those who receive the seed on stony ground, not so much by the effect of the word upon their minds, as by the different natures of each; for in both the seed sprang up, but brought forth no fruit. The stony-ground hearers are incapable of retaining the impressions made by the word, they have no root in themselves, no strength of mind, no firmness of resolution to resist temptations from without. Whereas the thorny-ground hearers have the soil, but then it is filled with the cares of tiie world, and the deceitfulness of riches, and the love of pleasures, which sooner or later stifle the impressions of the word, by which means in the issue they are as unfruitful as the former. And both are distinguished from the way-side hearers by this, that they receive the word and yield to its influences in some degree. Whereas the others do not receive the word at all, hearing without attention ; or if they do attend, forgetting it im- mediately. The way-side hearers hold the first place in the pa- rable, because they are by far more numerous than the rest, and the good-ground hearers the last, because they are but \^e\w in number. Luke viii. I 5. But that on the good ground are they •which in an honest and good heart having heard the word ( Mark, receive it) keep it, in opposition to the way-side, which never re- ceived the seed at all, but bearing it on its surface, offered it to the fowls that first came, which devoured it. Matthew expresses this sentiment as follows, xiii. 23. But he that received seed into the good ground, is he that heareth the word, and understand et?i it, to intiirsate to us, that the right understanding of the word is a great help to our receiving and keeping it — which also heareth fruit, and hringeth forth some an hundred fold, some sixty, some thirty : they bring forth the fruit of good actions, in proportion to the talents and opportunities God hath bestowed upon them. Luke takes notice of another excellent quality of this sort of hearers, viii. 15. and bring fm^th fruit with patience, in opposition both to the stony and thorny grounds, which nourished the seed that was cast into them only for a while ; the former till the sun arose, the latter till the thorns sprang up. The goodness of heart for which this kind of hearers are applauded, consists in their capacity, which having been duly cultivated by them, they understand what they hear, as Matthew informs us. But the honesty of their heart consists in their disposition to believe the truth, though contrary to their prejudices, and to practise it, though 78 A PARAPHRASE AND COMMENTARY [Sect. 49* though opposite to their inclinations. This is what Mark callif receivi7ig the word. All who hear the word with these qualifi- cations, and join thereunto patience, that is, firmness of resolu- tion, and the government of their passions, never fail to bring forth some an hundred fold, seme sixty, some thirty ; they bring forth fruits ofrighteousness, in proportion to the dillerent degrees of strength, in which they possess the graces necessary to the profitable hearing of the word. When Jesus had ended his interpretation of the parable of the sower, he did not direct his discourse to the people, but continued speaking to the apostles, shewing them by the similitude of the lighted lamp, the use they were to make of this, and of all the instructions he should give them. As lamps are kindled to give light unto those who are in an house, so the understandings of the apostles vi'ere illuminated, that they might fill the world with the delightful light of truth. Mark iv. 21. Jjid he said unto them. Is a candle brought to he put nnder a bnshel, or under a bedy and not to be set on a candlestick P Luke viii. \G. That they which enter in may see the ligld. He told them farther, that though some of the doctrines of the gospel were then concealed from the peo- ple, on account of their prejudices, he had revealed them to his apostles, that they might all in due time be preached openly and plainly through the world, for which reason it became his apos- tles, to whom God had given both a capacity and an opportunity of hearing these doctrines, to hear them with attention. Mark iv. 22. For there is nothing hid which shall not he manifested ; neither was any thing kept secret, hut that it shoidd come abroad. (Matt, he known and come abroad,) 23. If any man have ears to hear^ let him hear. See on Mark iv. 9. p. 68. also on Matt, xiii. 43. § 54. But because it was a matter of great importance that the disciples, who were chosen to publish his doctrine through the world, should listen to his sermons with the closest attention, he repeated his admonition. 24. And he said unto them, Take heed what you hear ; (Luke, Take heed therefore hcrno ye hear,) with what measure ye mete, it shall be measured to you : as ye have the charge of preaching the gospel committed to you, in proportion to the fidelity v^herewith you discharge that trust, so shall it fare with you, not only in point of future reward, but even in respect of present privileges. Aiul unto you that hear (aright, see on Matth. ver. 13. page €9.) shall more be ifiven ; agreeably to that law of the divine administration which I mentioned in the beginning of my discourse. Matt. xiii. 12, p. 69. 25. Tar he that hath, to him shall be given, and he that hath noti from him shall be taken even that which he hath. (Luke viii. 18- seemeth to have.) Sect. 50.] ON THE HARMONY OF THE GOSPELS. 79 § L. The parable of the tares ofthefdd. Matt. xiii. 24 — 30. Having tlius privily in the boat explained the parable of the sower, aiul shewed by the similitude of the lighted lamp what use liis disciples were to make of his instrurtions, Jesus turned about to the multitude on the shore, and raisin<>; his voice a little, de- livered the parable of the tares cast into a field, which an indus- trious husbandman had sowed with good grain. Those tares in the blade being very like to wheat were not at first observed, but as they grew up, they shewed themselves lo the no small surprise of the husbandman's servants, who knew that the field had been sowed with good seed. They proposed therefore to root them out immediately. But the husbandman forbade it, lest they should hurt the wheat, telling them that at the harvest he would order his reapers to gather tliem in bundles, and burn them. In this parable therefore we are taught, that through the craft of the devil, incorrigible sinners will intrude themselves into the visible church ; that though good men may judge it for the interest of rehgion to extirpate such by violent methods, God does not allow it, both because wicked men cannot be certainly distin- guished, and because they are oft-times so connected with the righteous, that, if they are touched, the righteous will suffer withal, and that God has reserved the full exercise of justice upon wicked men, to the last day, when he will unerringly distinguish between the good and the bad. According to this view of the parable, we may consider it as a vindication of the wisdom of God, both in permitting the wickedness of men professing Christianity, and in suffering it to go unpunished during this life. The wicked- ness of men cannot be prevented, without disturbing the fixed order of nature ; that is, to prevent wickedness, men must be deprived of their freedom of agency, God must interpose mi- raculously, and the operation of second causes must be suspended. Nay, it is not fit to punish even incorrigible sinners in this life ; because, being oft-times closely connected by a variety of ties with the righteous, the latter would necessarily be involved in their ruin. Matt. xiii. 24. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man ivhich sowed good seed in his field : The erection of the kingdom of heaven by Messiah, or the establishment of a visible church on earth, ajid the corruption thereof through the creeping in of hypocrites, may be illustrated by a man's sowing good seed in his field. 25. But while men slept, his enemy came and sowed tares among the wheat, and went his way : so zealous and industrious was this enemy to do mischief, that while the servants of the husbandman, compelled by the calls of nature, were refreshing themselves with sleep, he took the opportunity to spoil the field which he had cultivated with so much care, by sowing tares in 5 it. so A Paraphrase and commentary [Sect. 51. it. 26. But when the blade was sprung up, and brought forth fruity then appeared the tares also. 2/. So the servants of the householda- came and said unto him, Sir, didst not thou sow good seed in thy f eld? from whence then hath it tares P 28. He said unto them. An enemy hath done this. The servants said unto him^ Wilt thou then that we go and gather them uj) P These tares, though very hke to wheat, were in their nature so entirely differ- eiit from it, that by no culture whatever could they be changed into wheat. The servants therefore proposed to root them out, because it was to no purpose to let them remain, or because they fancied they would spoil the wheat. 29. But he said. Nay, lest 7s^hile ye gather up the tares., ye root up also the wheat with them. The husbandman considering better of the matter than his ser- vants, forbade them to meddle with the tares, because they might mistake them, and because, in rooting them up, they might 5)luck up much of the wheat along with them. 40. Let both grow together until the harvest ; and in the time of harvest I will my to the reapers. Gather ye together frst the tares, and bind them in bundles, to burn them ; but gather the wheat into my bar 71. J LI. The parable of the seed that sprang up imperceptibly, Mark iv. 26—29. After the parable of the tares, Jesus delivered that of the ?>eed, which sprang up imperceptibly, representing the influence of the preaching of the gospel upon mankind. Mark iv. 26. And he said. So is the kingdoni of God, as if a man should cast seed into the grmind. 27. And should sleep, and rise night and day, and tJie seed, shoidd spring and grow up, he knoweth not how : The influence of the preaching of the gospel upon the minds of men, is oftentimes as imperceptible as the growth of corn, which can- Kot be discerned with the naked eye, though the person who has sowed it, looks at it ever so often and narrowly ; it is likewise as inexplicable. However, as the earth of herself bringeth forth fruit gradually to perfection, so the preaching of the gospel, with- out any other care of its ministers, will of itseltj with the bless- ing of heaven, produce boih faith and holiness in the world. 28. For the earth bringeth forth fruit of herself, first the blade^ tfien the ear, after that the full com in the ear. 29. Bid when the fruit is brought forth, immediately he putteth in the sickle, be- cause the harvest is come : Though the ministers of religion, after having preached the gospel, can do nothing more tor its j)ropaga- tion, just as the husbandman after having sown the seed can do nothing to make it grow, also, though they cannot discern the operation of the gospel upon the minds of men, any more than the husbandman can discern the growth of the corn, yet when their prqaching has produced its effects, they can discern them just as the Sect. OS.J ON THE HARMONY OV THE GOSPELS. 81 the luisbandiiKiii knows uiieri liis corn is ripe for harvest. Morc- ovbr, those who by the preaching of the gospel are converted, they can gather into the church, as the hu?.handman puts in the sickle because the harvest is come. In this parable we are intormed, tliat as the husbandman does not by any efficacy of his own cause the seed sown to grow, but leaves it to be nourished by the soil and sun ; so Jesus and his apostles, having tuuglit men the doctrines of true religion, were not by any miraculous force to constrain their wills, far less were they by the terrors of fire and sword to interpose visibly for the furthering thereof, but would suffer it to spread by the secret influences of the Spirit, till at lengtii it should obtain its full effect. Moreover, as the husbandman cannot by the most diligent observation, perceive the corn in his field extending its dimensions as it grows, so the ministers of Christ cannot see the operation of the gospel upon the minds of men. The effects, however, of its operation, when these are produced, they can dis- cern, just as the husbandman can discern when his corn is fully grown and fit for reaping. In the mean time, the design of the parable is not to lead the ministers of Christ to imagine that religion will flourish without due pains taken about it. It was formed to teach the Jews in particular, that neither the Messiah nor his servants would subdue men by the force of arms, as they supposed he would have done, and also to prevent the apostles from being dispirited when they did not see immediate success following their labours. § LII. T/ie parable of the grain of imi-:fard'Seed. See § DO^ Matt. xiii'. 31, 3-f. Mark iv. 80—32. The next parable he spake was that of the mustard, which from a small seed becomes in those eastern climes n spreading tree. Matt. xiii. 31. Another parable put he forth unto ihem^ saijnig, (.Mark iv. 30. And he said, Whereunto shall ive liken the /angdom of God, or with ^what comparison shall t^'^ compare it ?) The kingdom of heaven, i.e. the conversion of the world to the outward profession of Christianity, is like to a grain of mustard- seed, may be compared to the growth of a grain of mustard- seed, ^^^hich a man took and so-wed in his f eld, 32. Which indeed is the least of all seeds, (Mark, that be in the earth,) but when if. is grown, it is the greatest among herbs, and * becorneth a tree ; (Mark, becometh greater than all herbs, and shooteth out great branches,) so that the birds of the air come and f lodge in the Ver. 32. Becomefh a tree.] yivirat ^iv^oov, arhoreacet. This phrase is ap- plied hy botanists to plants of the larger kind, which grow to the magni- tude ot shj-ubs, and for that reason are called p/av/cr arbor esceiilcs. T \ er. 32. Lodge in the branc/ics.] KccroctrKyivtiv, they find shelter, and pass their time there, both in the dav time while the tveaVher is bad, and during the night whilr they sic -p. ^'OJ" ^'' G hranches 82 A PARAPHRASE AND COMMENTARY [Scct, 53. branches thereof. (Mark, may lodge under the shadow of it.) In this parable our Lord shewed his hearers, that notwithstanding the gospel appeared at first contemptible, by reason of the igno- miny arising from the crucifixion of its author, the difficulty of its precepts, the weakness of the persons by whom it was preach- ed, and the small number and mean condition of those who received it; yet, having in itself the strength of truth, it would grow exceedingly, and extend itself into all countries, and by that means afford spiritual sustenance to persons of all nations who should be admitted into it, not in the quality of slaves, as the Jews imagined, but as free-born subjects of the Messiah's kingdom, enjoying therein equal privileges with the Jews. * This parable was well calculated to encourage the disciples, who, judging the gospel by its beginning, might have been apt to fiiU into despair, when, instead of seeing it preached by the learned, countenanced by the great, and instantly received with applause by all, they found it generally opposed by men in high life, preached only by illiterate persons, and received by- few besides the vulgar. These, to be sure, were melancholy circumstances, and what must have given great offence ; yet in process of time they became strong confirmations of the Chris- tian religion. The treasure of the gospel was committed to earthen vessels, that the excellency of the power might appear to be from God. * This sense of the parable is the more probable, as our Lord seems now to have had his eye on Nebuchadnezzar's dream, (Dan. iv. 10.) in which the nature and advantages of civil government are represented by a great tree with spreading branches, fair leaves, and much fruit, and m it was meat for all. The beasts of the field had shadow undej- it, ayid the fowls of heaven divelt in the boughs thereof and allfiesk was fed of it. § LIII. The parable of the leaven^ see § 5)0. Our Lord^s mother comes to him a second time^ see § 48. Matt. xiii. 33 — 35. Mark iv. 33, 34. Luke viii. 19—21. Jesus next delivered the parable of the leaven. Matt, xiii, 33, Another parable spake he unto them., The Idngdom of heaven, the operations of the doctrines, precepts, and promises of the gospel upon the minds of men, may, in respect of their efficacy, be represented by the ibllowing similitude : it is like unto leaven, which a woman took and hid. in three measures of meal, perhaps this was the common quantity that used to be prepared in ol- der to be baked, till the whole was leavened. The meaning of this parable is commonly thought to be the same with that of the preceding. Yet there seems to be this difference between the two: the parable of the grain of mustard-seed, represents the smallness of the gospel in its beginnings, together with its subse- quent greatness ; whereas the parable of the leaven, which being hid in a quantity of meal fermented the whole, expresses in a very Sect. 53.] ON THE HARMONY OF THE GOSPELS. 83 a very lively manner, both the nature and strength of the oper- ation of truth upon the mind. For though the doctrines of the gospel when first proposed, seemed to be lost in that enormous mass of passions -mm] worldly thoughts with wliich men's minds were filled, yet did they then most eminently exert their infla- ence, converting men's thoughts, and desires, and cares, into a conformity to truth. The precise difference therefore between this and the preceding parable is, that the former represents the extensive propagation of the gospel from the smallest begin- nings, but this the nature of the influence of its doctrines upon the minds of particular persons. Mark iv. 83. And with mamj such parables spake he the word unto them as fheij were able to hear it : He preached the doctrines of the gospel in these and many other parables of a like nature, according as his hearers were able to receive them. 34. But without a parable spake he not unto Ihem. He did not on this occasion speak any thing to them in plain language. His whole discourse was conceived in parables ; so that it may justly be called his parabolical sermon. The reason why he addressed them in this figurative stile was, he judged it the most inoffensive way of proposing the great doctrines of the gospel, which in plain lan- guage they would not have received. And though they did not at the present understand them, the striking figures in the pa- rables rivetted themselves m their memories, and were of great use to them afterwards, when they came to be explained by the events. In using this way of instruction, Jesus followed the example of ancient sages, and particularly Asaph, whose words the evangelist quotes on this occasion, accommodating them to Jesus. Matt. xiii. 34. And without a parable spake he not unto ihem. 35. That it might be fulfilled, which was spoken by the prophet, sayiyig, I will open my mouth in parables : I will utter things Xiihich have been kept secret from the foundation of the world. While Jesus was delivering these parables, his mother and brethren came a second time, desiring to see him. Perhaps they were afraid that this continued fotigue of preaching might hurt his health, and would have had him rest a while to re- fresh himself. Luke viii. 19. Then came to him his mother and- his brethren, and coidd not come at him for the press. 20. And it was told him by certain, which said, Thy mother and thy bre- thren stand without, desiring to see thee. But Jesus, knowing their errand, answered as before. 21. And he answered and said unto them. My mother and my brethren are these whicl{ hear ffie word of God, and do it. * See on Matt. xii. 50. § 48. * Our Lord's mother made this visit, probably with a design to carry him to Nazareth, where she hoped he would work miracles, and bless his countrymen with the benefits he so freely dispensed wherever he came. ft 2 She 84 A PARAPHRASE AND COMMENTARY [Scct. 54. She seems to have succeeded in her design ; for not long after this he went away into his own country, us Matthew informs us, xiii. 55. which see. Accordingly we find, that on making the transposition in Mark, mentioned ^31. he falls in with Mathew at chap. vi. 1. agreeing with him here, ai» every where else, in the order of the history, which is no small confirm- ation of this scheme of harmony. § LIV. The parable of the tares explained. See § 50. Matt. xiii. 3() — 13. Mark iv. 34. The multitude having now been long together, it is probable that the evening drew on. Jesus therefore dismissed them, and returned home with his disciples, who when they were come into the house, begged him to explain the parable of the tares. Matt. xiii. o6*. Then Jesns sent the multitude axmy^ and isoent into the house. And his disciples came unto him^ sayings Declare unto us the parable of the tares in the f eld: explain the parable of the tares which were sown in the field. Jesus, yjleased to find his disciples attentive to his parables, cheerfully granted their request. By the husbandman, he told them was meant Messi'ah ; by thejidd, the world, i. e. the church in the world, as may be collected from the parable itself; by the good seed, good Chris- tians, made so through the influences of the Spirit of Christ ; by the tares, bad Christians, seduced to sin through the temptations of the devil. 37. He answered and said unto them. He that soisoetk the good seed is the Son of man. 3S. The field is the world. The good seed are the children of the kiiigdom, but the tares are the children of the mcked one. 39. The enemy that so\£ tlie l-,le „(/•!„ '' "^ '"''* "*• 'I"" *^/i»rf Me city Julias. M tt chfl"L2t ^^\-'''^'', "•" ",'"" "''■"'^•. which have iny relatio,, to etl,, IjT f nientionej m the gosuels, consequently nea^ Bethsa da ksHf R ? .! ^^l^^^f^^'^ «^ Bethsaida, and ports \nly,\hat boats ?t TH^^^^^^^ ^^y P-"^^^, In.- ";gh unto the place where the dTd L 4d ^^e?^':^^"' ^^^^l'""''' the storm blew, which brouoh them n ?!,;. ^^'^^''^^^' ^':«'" vvhence with this interpretation her^L L ^ "^'i'^^'^^'' '^ ""^ inconsistau the boats nia^f^havrcinrftom Tibt?*'" a'' 'k'"" ''^"" ^^'•''^^^^^' «•• -A...- s. T.4«Jmav Xn v^,olA ?f '"^^'r/^^. ^^^''^^ ^vas laid; or boats from Tiberia>:/ Lla;^l oroninfn ^f ^^'^"^'^"'^ '^ '^''^^"^^> »"t ^'"e subject to Herod on t 1 1 ^ , "" " ^'-^^ ^'^^''^ ^^'^''^ ^^« Bethsaida^- beion,in'g to Pl^l^^' And it nm rb;'"l '" ?^'''^?' ^""''-'- '» P-re^; railed' a'' town of ^halik^e John x I f, '^^^"j^^^^'^Jg^' > that Bethsaida U which Philip rebuilt/was% Ga hnitis ; ,.^^'!^'^^^^%t''- ^''ty of this name ^•rom the former. Belli 2 Bn . H,: •^"'''" /^^ '^^^^ ^^^""^''•V '^'^^''ent ^aid, being situated hard by the lord n . r? ^" ""^l'^^''^'^' ^'''-^^ ^eth- divided Gah-Iee from G^ulanitis it^^J h ^. ' l^ ,a^'-^ordmg to Josephu.s, try. Perhaps it i>elon.-^d sonctim ^fn .1 '"""'' ^ '.^^" "^ ^^'^^•* <^«"n- other. Farther, althou-h when ^ ^^ """'/"V-^ sometimes to the beyond Jordan,\he boSnda^'v of Her "' T'"'"'- ^''''?" ^''^' "^^ ^^^-"d ^aid.'.l,at after to °„utrtud?rarfed*'''r" '™"', ^^"1 "' «' "■'-«'"" •■< ^. -r>f., ^.,. B.C """"'""e was led, Jesus ordered his disciples to sail 'ha.,h^dinr;r?a;ti:'e„i,/tH°"'"t "'' l""" '''""'■'""■' '" »"" not'Vo -'e -;e to Bethsaida on The we t rf.ke ,"" ' ""V" f' °! "'^ '^''^ W"" ed to Bethsaida, co„,ea.Tenti„ i^ ^1 ^l tV"''''^^'' "^' "'^ ''<=*'=" ''^'""g- . ronsequentlj. m all probability it made part of iti adjacent II 5 terntorj'. 100 A PARAPHRASE AND COMMENTARY [SeCt. 60. this desert as the place of his retirement, because Bethsaida, with its territory, was under Philip's jurisdiction. It is true he re- mained there but a little while, perhaps two or three days only, for Herod's perplexity quickly wore off. And therefore, though about the time that our Lord retired, he might be contriving means to get a sight of him, yet as he soon returned to his former state of mind, he troubled himself no farther with the matter. Or if he still desired to see Jesus, he may have left the country to go to the approaching passover, John vi. 4. (See Luke xxiii. 27.) When Jesus departed, the nmltitude went after him by land, and travelled with such eagerness, that they arrived at the place be- fore him, and met him as he came ashore. Mark vi. 33. And the people sa*m them departing, * and many hiew him, [avrov, it) knew the place whither he was going, the disciples having in- formed them of it. Accordingly Matthew tells us, xiv. 13. When the people had heard thereof, they followed him. It seems the disciples loved to have the crowd always with them, for which purpose they failed not, as often as Jesus took any journey or voyage, to publish where he was going. The people who at- tended Jesus when he took ship, being thus informed by the apos- tles, that he was going to the desert of Bethsaida, published the news in all the towns through which they passed in their way tepritory. Wherefore, as the town was situated hard by the Jordan, in sailing thither from the desert mountain, which may be supposed to have stood at the distance of five or six miles en the shore, the disciples might cross some creek or bay of the Uike, so that Mark's expression is quite proper, * Ver. 35. And many knew /dm.] Kxt f^riyvuffav uvrov -yroXkei. Here Mark informs us, that the people knew whither he was going; for the relative a.vro^> may be referred to t«tov in the precedent verse. Hence the transla- tion should run, mani/ knew it, knew the place. Accordingly it follows, and ran thUlier a-foot. Tit'C,''^ here, may signify hy land, as Blackwell has shewed, (Sac. Class, v. 2. vide Indicera") for it appears from Matt. xiv. 14. that there were many with our Lord in the desert, who cannot be supposed to have walked thither. And as for their travelling with such speed as to arrive at the place before Jesus, it may easily be accounted for, if in sailing he met with a contrary wind. Some think when he received the news of the Baptist's death, he was in Perea, whither he had ^one after leaving Nazareth, Mark vi. 6. Wherefore, as this country lay at the bottom of the lake westward in going from thence to the desert of Bethsaida, Jesus had to sail the whole length of the lake northwards. If so, the people on the shore might easily run a-foot to the place before him. They might do the same, even upon the supposition that Jesus now sailed from Caper- naum; because either a contrary wind, or a calm, would retard the mo- tion of his vessel, so as to give the multitude time to arrive at the place before him. The truth is, John (vi. 1.) represents our Lord as sailing cross the lake on this occasion, a circumstance which agrees better with his loosing from Capernaum on the west than from the south coa'st. It is therefore probable, that after sending the disciples away, Jesus left the country of Nazareth and returned to Capernaum, where he waited their return from their mission, and that from Capernaum he sailed with them to theMesert of Bethsaida. ... thither. Sect, 60.] ON THE HARMONY OF THE GOSPELS. 101 thither. By this means, a much greater multitude was drawn together at his landing, than the one he had left at Capernaum; for vast numbers, upon hearing the news, ran a-foot out of these cities to the desert of Bethsaida. So Mark informs us, vi. 33. jhid 7'an a-foot thither out of all cities, and outwent them, and came together unto him. John assigns the reason of the eagerness wherewith the people now followed Jesus, vi. 2. And a great midtitude followed him, because they saw his miracles which he did on them that were diseast^d. When Jesus came ashore, he taught the multitude with his usual goodness, and healed their sick. Matt. xiv. 14. /hid Jesus we?it forth and saw a great mid- titude, (Mark, much people) and was moved with compassion toward them ( Mark, because they were as sheep not having a shep- herd), Luke ix. 11. And he received them., and spake unto them of the kingdom of God, . ( Mark, he began to teach them many things) spake concerning the gospel dispensation, and he healed them that had. need of healing. In these charitable offices he spent several days. This may be collected from the disciples desiring Jesus to send the people away, because they had no victuals. See on Matthew, ver. 15. On the last day of the people's attend- ance, (John vi, .S. And) Jesus xvent up into a mountain, and there ho sat ivith his disciples. 4. And the passover, a feast of the Jews, was nigh : this circumstance, together with the observation which Jolni makes, ver. 1 0. that there was much grass in the place, de- termines the time of this miracle with sufficient precision. See on John, ver. 10. Matt. xiv. 15. And when it was * evening, i. e. three o'clock in the afternoon, (Mark, When the day was now far spent, Luke, When the day began to wear away, then came the twelve, and said unto him) his disciples came to him, saying. This is a desert jdace, and f the time is now passed ; send the multitude away, that they may go into the villages (Mark, into the cou7itry roimd about, cmd into the villages) and buy them- selves victuals ( Mark, and buy themselves bread ,- for they have nothing to eat). The people had now no meat remaining. Wherefore, as it was the custom in those countries to have two or three days provision vvith them when they travelled, (see the first note on § 82.) we may reasonably presume, that the multi- tude had been with Jesus several days, betbre the disciples had any thoughts of dismissing them. Matt. xiv. 1 6*. But Jesus said * Ver. 15. Evening.] That the first evening, which began at three is here meant, is plain from ver. 23. of this chapter, where another evening is said to have come after the people were fed and dismissed, namely, the second evening, which began at sun-setting. See on Matth. xxviii. 1. ^ H9. f Ibid. 7'he time w now passed.] ncx denotes the season of doing any thing. Here it signifies the season of the people's attending on Christ, whicli was now passed, because they had continued with him till their provision was consuBoed. H 3 unto 102 A i'AK\rnuA5i-: and coMMLN'rAUY [Sect. 60. unto them, Thry need not depart, because they have no victuals, (rne tfc them to cat. At the same time, to prove what notion Philip hail of his power, he asked him, where a sufficient quan- tiiv of meat could be boujrht for them. John vi. 5. When Jeius th.n lift ;//' his ei/es and saic a ^reat compamj come tintolnm, i e. gather round him, he saith unto Philip, Whence shall ive biii/ thread, that these may eat T G. {And this he said to proi^c him ; fur he himeir hicw xdiat he xcould do.) 7- Pfi^t^P ansrvered him, ■ • T\v<> hundred penmr^vmth of bread is ?iot siijjlcieyit Jor them, that evcni one of them may tahr a little. Mark vi. 37- And they saij unto him. Shall xce^o and Imu fico hundred pennyiwrth oj bread, and i:ive them to eat P VWiVip and the res^t of the apostles were er.credinnly surprised to hear their Master insinuate^ that they could auv'how furnish food for such a multitude in a desert, where they had nothing but five loaves and two fishes. It seems thev did not think on the proofs which he had formerly given of hispower, or did not form a just notion thereof. Mark vi. 38. He suith unto them, IIoiv mam/ loaves have ye P go and sec. yind \zhen they hneiv, they say, Five, and tisco fshes. Mat. xiv. 1 7. And thei/ say unto him, lie have here but J've loaves and two fishes. (John, One of his disciples, Andreiv, Simon Peter's bro- th tr, saith unto him. There is a lad here, 'which hath five barley loaves, and two smalf fishes. But what are they among so many P) 18. He said. Bring them hither to vie. The evangelists do not tell us whether the fishes were salted and dried, a kind of food gre.'itlv in request among the Jews, and which needed no pre- paration ; or wJH'fher they were fresh and already prepared. Kither kind wa> a subject ecjually proper for the miracle. When the loaves and the fishes were brought, he commanded his apostles to make the whole multitude sit down by companies, each consisting of two rows, f with their faces opposite, and their backs turned to the backs of the next companies. Mark vi. 39. And * Vcr. 7. Tii'o huudicd f/rimi/wort/i.] The Roman denarius, or penny, was rqnnl to about scvcnpciuc hall-penny of English money. Two hundred of 5uch j>cncc therefore made above five pounds sterling. t With their faces, position appears from the words of the text, Mark vi. 39. And hr cvmmnndcd them to make all sit doiun by coni^ panict {fvu-r^f.a. ruurct,*) ,„i the nreen grass. 40. And they sit down i?i rauAt, the original has it, in oblong squares, by hundreds and by fifties^ wr,„m m-fxf.x, a»m i*ar«, x>x Ti-.raKorti. Luke^ represents it thus, ch. ix. 14. Afui /w said to hu disnjdrs. Make them sil damn by fifties in a company ; •«T»«>./»fliri .cuTirf %\t€,tn ttfu Tur%%o),ra,. j.vu'xcino^, the word used by Mark, signifies a company of guests at table, but x>/ if a long table had been between Sect. 60.] ON THE HARMONY OF THE GOSPELS. 103 And he commanded them to make all (Matt, the midtitude) sit donson by companies (Luke, by Jifties in a company) on the green grass. No sooner did the disciples intimate Christ's intention to the multitude, than the}' sat down as they were ordered. For although what he proposed seemed in the opinion of all next to an impossibility, both the disciples and the multitude cheerfully obeyed ; so great an opinion had they of Christ's wisdom and power. He ordered them to be ranged in the manner mentioned above, that they might sit compactly, that their numbers might appear, that the meat might be divided among them with ease, and that none might be neglected in the tlistribution. -10. And they sat down in ranks by hundreds and by fifties. John vi. 10. So the men sat down^ in nnmher aboid Jive thousand. Now there was much grass in the place. This circumstance of the grass shews that the miracle of the loaves happened in the month of February or March, when the grass is at its perfection in Syria. See Jewish Antiq. Disc. vi. and to this agrees likewise what John tells us, ver. 4. That the passover, a feast of the Jews, was nigh. The multitude therefore being placed, Jesus took the meat in his hands, and looking up to heaven, returned thanks to God, the liberal giver of all good, for his infinite beneficence in furnishing food to all flesh, and for the power he had conferred on him of relieving mankind by his miracles, })articularly that which he was about to work, and which perhaps he prayed for, to raise the curiosity and attention of the multitude, as we find him doing before the resurrection of Lazarus, John xi. 4L John vi. 11. And Jesus took the loaves, (Luke, the Jive loaves and the two Jishes) and when he had given thanks^ (Luke, and looking up to heaven, * he blessed them, and brake, and) he distri^ bided between them. The first company being thus set down, the second was to be placed beside the first in a like form, and the third by the second, till all were set down, the direction of the ranks being up the hill. And as the two ranks of every division were formed into one company, by being placed with their faces towards each other, so they were distinguished from the neighbouring companies, by lying with their backs turned to their backs. And the whole body thus ranged, would resemble a garden plot, divided into seed beds, Vv'iiich is the proj)cr signification of ^^a^r/ar, the name given by Mark to the several companies after they were formed. The difference of number found in the companies, arose probably from the situation of the ground. They were ranged on the declivity of a hill, where it happened, that on the one side ranks of twenty-five persons only rould be admitted, and consequently the companies there consisted of no more than fifty each, and the ranks of twenty-five. Luke describes tlieir dispo;osp of those only who sat at the ends of the ranks, with orders to ^rive it to their companions. On this supposition, the meat nnisi have extended its dimensions, not in our Lord's h^nds only, hut in the hands of the multitude likewise, f con turning Hiftcrcnt sense upon the word, hccause meat they think is not capable of bt'in^ bicsseil. Fartltvr, they apprehended that our Lord's looking up to heaven when he blessed, mentioned by Luke himself", shews that his blessing was «Hrectcd to God, and that it imported a thanksgiving for his great ?ooilnws$. Actortlingly, John expresses it by the word ivx'^etrntrcc;^ which .ukc, in his account of the institiition of the sacrament, has substituted (4}T the Hica which Matthew and Mark expresses by iv\oyr,/rcts. For these reaMjns they conchule, that tlie words "^ov ^-ay Ita. are suppressed by Luke, which being joined witli «^^fJ makes this sense, He blessed God for them, viz. the loaves and the fishe>. The reader however will remember, that the word in dispute has a sense which tiivours the common interpretation of this jmssagc, Psal.lw. ic. Thou blcsscst t/ic .sprhighig thereof, viz. of the corn. • All was over by five o'clock.] ihis may be gatlicred from a circum- Hance mentioned, John vi. IG. namely, that when the disciples departed some time after the dinner, the second evening approached, that is, it was a little before sun-setting, at which time the second evening began. But at that season of the year, the sun set before six o'clock in the afternoon, for the na-ssover, and consc(|ucntly the vernal equinox was not come, John vi. 4. Besides, they were in the midst of the lake bv the time the sun was •ct. Matt xiv. J.j. Mark vi. 17. -j- This suggests more reasons for the people's being set down in the man- ner aJKJve explained. For as they were i'ed on a mountain, we may rea- wnablv suppose that the ground was somewhat steep, and that they lay wjih their heads pouiting up the hill, in such a manner, that reclining on their cll)ow.s they were almost in a sitting posture, and had their eves fixed «)n JcMis who stood below them in a place that was more plain, Jt a little distance from the ends of the rank<. Without .louht therefore they all heard hi» thankspMug and prauT for the miracle, saw him give the disciples the ir.cat and ^^ere astonished above measure when they perceived, that in- M.;ad of diimmshinp it increased under his creating hands. Moreover biing set dovM. in conipanies e.msisting some of fifty, some of a hundred persons, according as the ground would admit; and every company beim^ dn .dr.! into two ranks whuh lay fronting eaeh other, the ranks^of all he rompanie. were parallel and pointed toward Jesus, and so were sftu^ted .oMHhainnnner. that the disciples could readily brin^ the bread ,Sfsh to ,N.m that y,n at the cxtremu.es of the nnks. fo concltKle, by this disposition Sect. 60.] ON THE HARMONY OF THE GOSPELS. 105 tinuing to swell till there was a greater quantity than they who held it could make use of; so that breaking ol!" what was suffi- cient for themselves, they gave the remainder to the person next them, who, in like manner, saw the bread and fish swell in their own hands, till they also had enough and to spare. The meat being thus created among the hands of the multitude, and before their eyes, as long as there was a single person to be fed, they did all cat and were filled, to their unspeakable astonishment. Luke ix. 1 7- And they did cat, and *wcrc all ^filled. John vi. 12. JVhen tliei) were Jilled, he said unto his disciples, Gather- up the fragments that remain, that nothing he lost. Though Jesus was entirely free from worldly cares, and from all anxiety about futurity, he did not think it unworthy of him on this occasion, to order his disciples to take care of the broken pieces of meat left by the multitude. 'I'he reason mentioned by him for their doing so, namely, that nothing might be lost, deserves our notice ; for it shews us, that he to whom the earth and the fulness thereof belongs, willeth every man to take due care of all the goods which he possesses, and that if he wastes any thing by carelessness or profusion, he is guilty of sin; namely, the sin of despising the creatures of God, which by so admirable a contrivance as the frame of the world, God has produced for his use. Wherefore, as by feeding so many, Jesus has set us an example of liberality, so by taking care of the fragments, he has taught us frugality ; and by joining the two together, he has shewed us that charity and frugality ought always to go hand in hand, and that there is a great difference between the truly liberal and the lavish man. 13. Therefore they gathered, them together, and filed tivelve baskets xvith the fragments of thefve barleij loaves (Mark, and of the fshes) *which reinained over and above unto them that had eaten. (Matt, xi v. 21. yi?^^/ thei/ that had eaten (Mark, of the loaves xvere about fve thcnisand meii, besides *women and children,) In computing the number of persons ^ed at this meal, the evan- gelists mention none but the men, and of them only such as were of age ; and they all agree that they were about five thousand. In this they do not speak by guess ; for the disposition of the multitude in ranks of a determinate number, enabled them to make the computation with certainty. If they were not fisc ciisj)osition there must have been such a space between the two ranks of each company, that every individual in it could easily survey the whole of his own company, as well those above him, as those below him ; and therefore wiien the meat was brought, and handed from one to another, they would all follow it with their eye, and see it swelb'ng, not onU^ in their own hands, but in the hands of their companions likewise, to' the amazement and joy of every person present. Tiie evangelists indeed give very short accounts of our Lord's miracles. Nevertheless, the nature oi those iniracles, and the few circumstances which they have mentioned, oftentimes suggest many astonishing ideas, which vulgar and. inattentive minds altogether overlook. thousand 106 A I'AKAPHHASE AND COMMENTARY [Scct. 61. thousand precisely, one of the ranks incomplete will make them less, anil an additional rank, or part of a rank, will make them more. Hut besides the men, there were women also and children, wlio, wc may suppose, * were not inferior iu number to the men ; and who, if they were not fed with the men, as is proba- hlt' from John 10. must have been set down by themselves to a separate meal, some of the disciples being appointed to wait on tliem and serve them. This vast multitude of people finding their lumger removed, and spirits recreated, as well as their taste deli,L,dutHl by the meal, were absolutely sure it was no illusion. As Jt)hn expresses it very properly, ver. H. They had seen the mirarlr, so could not entertain doubts, or form objections. In this manner did he, who is the bread of life, feed upwards of ten thousand people with five loaves and two small fishes, giving a magnificent proof, not only of his goodness, but of his creating power. For after all had eaten to satiety, the disciples took up twelve baskets full of the broken pieces of meat, each disciple a basket, in which, as everyone of the multitude may be supposed to have left a little, there must have been n)uch more than the fjuantity at. first set before the Lord to divide. The stupendous miracle, therefore, without all doubt, was conspicuous, not to the disciples only, who carrying each his basket in his hand, had an abiding sensible demonstration of its truth, but to every in- tlividiial guest at this divine feast, who had all felt themselves delighted, filled, refreshed, and strengthened by the meal. An- ciently, Elisha fed an hundred men with twenty barley loaves, J Kings iv. 42. But the cjuantity of the food divided was greater, and the people fed therewith incomparably fewer than at our Lord's miracle. Besides, though something was left at Elisha's least to shew that the men were filled, it was but a trifle in com- parison of the (;'iantity left by the great multitude whom our Lord ied. 'i'his being one of the most astonishing, and at the same time tlie most extensively convincing of all the miracles Jesus per- Jormed during the course of his ministry, every one of the evangelists has recorded it ; and, which is remarkable, it is the only one found in each of their histories. • Were not inferior in number to the men.] The evangelist John gives the reas()n iliat so grci^t a crowd was now with Jesus. The passover was at hnn.J, chap. vi. -1. consc{|uentIy numbers from every corner being on the roads to Jerusalem, they might be- drawn round Christ by the fame of his miracles, ot which tlicy dcMrcd to be the eye witnesses. § LXL The vwltitudc propose to make Jesus a kincr. He per- suades them to depart, and orders the disciples to sail aivay be- pre him They are retarded hij eontrary ^winds. Jesus xvalks upon the sea, drains mgh to their boat, and makes Peter also to Sect. 61.] ON TIIK HAUMONY OF THE GOSPELS. 107 to walk upon the sea. Thexf arrive at Capernaum, Matt. xiv. 22 — 34. Mark vi. 45 — 53. John vi. H — 21. The people thus fed by miracle were unspeakably astonished, for indeed it was wonderful to see and feel the meat extending itself among their hands. In the height of their transport, they f)roposed to take Jesus by force, and make him a king, that is, would constrain him to assume the title of Messiah without far- ther delay. Anciently it was usual for great men who courted the favour of the populace, to give public feasts, at which they would treat all the inhabitants of a town or city. (Jos. Bell. ii. i.) Le Clerc therefore fancies, that this multitude took the miracle of the loaves for a thing of this kind, and that they expressed their gratitude to Jesus, by offering to aid him in what they sup- posed was his purpose. Yet the reader may think it as proba- l)le, that in this they fulfilled their ow.i inclinations, which led them to wish for the coming of Messiah's kingdom, wherein they all expected to enjoy great secular advantages. For to say the truth, they might very naturally imagine, that he who with five loaves and two fishes could feed so many thousands, was in a con- dition to support armies any length of time he pleased. But Jesus knowing both the purposes of the multitude, and the inclination of the disciples to encourage them in those purposes, ordered the latter to get into their boat and make for Bethsaida, while he should dismiss the former. The disciples therefore expressed great unwillingness to depart. They would not go till he constrained them. It seems they would gladly have detained the people, with whom they fully agreed in sentiment. For it was their opinion also, that he who could feed such a number with so little, had no reason to conceal himself, but without running the least risk, might take the title of Messiah whenever he pleased. Besides, they certainly supposed that the favourable moment was come, the people being in such a proper temper, that if Jesus but spake the word, they would all to a man have listed under him, and formed an army immediately. John vi. 14. Then those men whc7i they had seen the miracle that Jesus did, said^ This is of a truth that prophet that should come into the world : the prophet predicted by Moses, the Messiah. 15. When Jesus therefore perceived, that they would come and take him by force to make him a ki?ig, he departed again into a mountain himself alone. But before Jesus went into the mountain, several things hap- pened which the other evangelists have related. For when the miraculous dinner was over, Jesus perceiving the disposition of the multitude, went down from the hill where he had fed them to the shore, and sent his disci})les off in their boat to Bethsaida. The multitude also who had followed him down the hill, he per- suadetl to depart; then went up again into the mountain. To this 108 A rARAPHRASE AND COMMENTARY [ScCt. 61* this agrees John's manner of telling the story. For as it is he who luis informed us, that the miraculous dinner was given on a mountain, vi. 3. when he tells us here, that Jesus departed again into a mountain [sic ro ogoc, into the moimtain\ he insinuates, that on some occasion or other he had come down from it. Matt, xiv. 22. And straightway Jesjcs constrained his disciples to get into a ship, and to go before him unto the other side, (Mark, unto Bcth^aida) while he sent the inultitudes away. John xv. 16. And when even was now come, his disciples went down into the sea. 17. A?id entered into a ship, and went over the sea towards Capernanm. Their Master's order was, that they should go to Ikthsaida, as Mark informs us; but the wind becoming contrary, as we shall see inmiediately, they were obliged to sail towards Capernaum. John therefore describes the voyage, not as it was intended, but as it actually happened. The evangelists have not tokl us how the twelve baskets full of fragments were disposed of. Probably the disciples carried them with them into the boat. So that having before their eyes this most convincing evidence of the miracle, they no doubt discoursed about it among themselves as they sailed, and deliberately reflected on every circumstance which had accompanied it. The people perceiving that Jesus intended to stay, made no scruple to let the disciples go. Per- haps they iniagined he. was sending them away, to provide such things as he had need of, in order to the expedition. Neither did they refuse to disperse when he commanded them, proposing all to return next morning, as they actually did ; a circumstance which proves that they did not go far away. The nuiltitude being dispersed, Jesus went up into the moun- tain, where he spent the evening in contemplation and prayer. Matth. xiv. 23. And when he had sent the midtitudes a'way, and his discii)les, he went tip into a mountain apart to pray. 24. And when the evening was come, he was there alone. But the ship was 710W in the ^ midst of the sea, tossed with waves, for the wind was contrary. The disciples having met with a contrary wind^ could not keep their course to * Bethsaida, which was situated northwards, * Bethsaida, which was situated northwards, about a league or two from the dc^1lrt mountain.] If Bethsaida had been at a greater distance, Jesus would hardly liavc hcut the disciples away, nor would they have consented to po; hut as it was or.ly a few miles off, he could easilv walk thither on foot. By tlic way, this explains John vi. 1 7. where we are told, that the dis- ciples, ichcn It was evening, went towards Capernaum. They rowed hard to keep their course to Bethsaida, but could only make Capernaum, the wind being contrary, and the sea running high ])y reason of the storm. Or, since John represents them as sailing towards Capernaum before the jtorm arose, we mav conceive his meaning in this manner. Capernaum 1'"? "\ Tn'J.'!;* '^.^t'^' '" ^^ili"g from the mountain on the ZZl T ^^^'^f ^^' ;^h.ch stood just where the Jordan runs into the lake, thry would be obliged to launch out into the deep, as if thev had Sect. 61.] ON THE HARMONY OF THE GOSPELS. 109 northwards, about a league or two from the desart mountain, on which the miraculous dinner was given. They rowed therefore against the wind, to keep as near their course as possible. But they were so tossed with the wind and the sea, that they made no way. For in the beginning of the night they were so near the shore, that notwithstanding the day-light was quite gone, which is what John means by its being dark, Jesus saw them from the mountain toiling and rowing. Mark vi. 47. And when even "jdos came, (John, And it was now dark) the ship was in the midst of the sea, i. e. according to the Hebrew idiom, i7i the sea. See on Matt. xii. 40. § 48. and he alone on the land. 48. And he saw them toiling in rowing, {for the wind was contrary.) Nay, they made so little way, that in the fourth watch of the night, i.e. after three o'clock in the morning, they had gotten only about one league from the shore. But though Jesus beheld the distress of his disciples, and was about to appear for their relief, they did not see him, neither were they expecting deliverance from him. Thus when the stormy billows of affliction beat upon, and are ready to overwhelm God's people, they are apt to think he hath forgotten them, though he is looking at them all the while, takes particular notice of every thing that befals them, and is about to work their deliverance in a manner alto- gether unexpected. In such cases, he oft-times of a sudden calms the storm, makes every thing serene around them, and happily brings them into safe port. So Jesus, who had left his disciples alone in the present danger, that he might teach them to rely in the greatest extremities on the providence of God, went to save them, walking upon the sea. Mark vi. 48. And about iJie fourth watch in the night, he cometh unto them, walking upon the sea, John vi. 19. So when they had. rowed about fve and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship. Mark vi. 48. And ivould have passed by them. This latter circumstance made them all suppose, that what they saw was a spectre or evil spirit, ((pavr^o-juta): — they therefore shrieked for fear. 49. But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out. 50. For they all saw him, and were troubled. Wherefore, to make them easy, he quickly drew near, and discovered himself to them. And immediately he talked with them, and saith unto them, Be of good cheer, it is I, be not afraid: re-animating them by his presence and voice, which they were all perfectly acquaint- ed with. The apostle Peter, a man of a warm and forward tem- per, looking at Jesus walking upon the sea, was exceedingly had intended for Capernaum, the wind being somewhat contrary. And be- cause in the issue they actually landed there, John represents them as sailing thither at the first. " Mark, however, relating this matter more particularly, tells us, that they set out with a design to go to Bethsaida. struck 110 A PARAPHRASE AND COMMF.NTARY [Sect.6l. struck with if, and conceived a mighty desire of being enabled to us did not go with them, they concluded he had no design to leave his attendants. Wherefore, though by withdrawing into the mountain, he modestly declined the dignity which they had oflered hiui, they persuaded themselves he would be prevailed upon to accept it the next day ; especially as they might fancy the disciples were dispatched to prepare matters for that purpose. In this hope, they remained all night about the foot of the moun- tain in the clifts of the rock, making the best shift they could to defend themselves from the storm ; and as soon as the morning was come, they went u}) designing to wait on Jesus. But they dill not meet with him, though they searched for him up and dowu the mountain. At lenmh thev becran to think he had gone oft" in one of the boats belonging to Tiberias, which, dur- ing the storm, had taken shelter in some creek or other at the foot of the mountain. The most forward of the multitude tliere- fore entering those boats, sailed to Capernaum, the known place of our Lord's residence, where they found him in the synagogue teaching the people, (John vi. 59.) and asked him with an air of surprise, how, and wlien he came thither ? John vi. 22. T/ie day foll(iii:ini^^ i. e. the day alter the miracle of the loaves, being the same day that Jesus arrived at Capernaum, xvken the people w/iich stood on the other side of the sea saw that there was no7ie other boat there, save that one wherein his disciples were entered, and that Jesus went 7iot with his disciples into the boat, but that his disciples weir gojie away alone, 23. Howbeit, there came other boats from Tiberias, nigh unto the place where they did eat bread after the I And had given thanks. 24. When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capanaum, seeking for Jesus. 25. And when they had found him on the other side of the sea, they said unto him, Ilabbi, when earnest thou hither ? — 26. Jesus answered, them and said, Ferity, verily, I say unto you, ye seek me not be- cause ye saw the miracles. Ye are not come after me, because ye were conviuced by uiy miracles of the truth of my mission, and are now disposed to hearken unto my doctrine, but because ye did cat of the loaves, and were filed : having been once fed, you ex- pect that I will feed you frequently by miracle, and the satisfac- tion you found in that meal, has made you conceive great hopes of temporal felicity under my administration. These are the views w ith which you are following me : but you are entirely mistaken Sect. 62.] ON THE HARMONY OF THE GOSPELS. 115 mistaken in them ; for your happiness does not consist in the meat that perisheth, neither is it that sort of meat which Messiah will give you. — Wherefore, ye ought not to labour so much for the meat that perisheth, mere animal food, which nourishes and delights the body onl}^, as for the meat that endureth to ever- lasting life, divine knowledge, and grace, which by invigorating all the faculties of the soul, makes it incorruptible and immortal. Neither ought you to follow the Son of man, the Messiah, with a design to obtain the meat that perisheth, but in expectation of being fed with the meat that endureth to everlasting life ; for it is that meat which he will give you. 27. Labour not only (/x)j being put here for (jXij /aovov, sec on Luke xiv. 12. § 92.) for the meat that perisheth^ but also/w' that meat ivhich endureth to ever- lasting life, which the Son ofma.n shall give unto you. — For him hath God the Father sealed : by the miracle of the loaves, God the Father shews you that he hath enabled and authorized me the Son of man, to bless you with the meat enduring to everlast- ing life, the food of your souls. The epithet of Father is ele- gantly given to God in this passage, as it expresses the relation he stands in to the person who in the precedent clause is called the Sou of man. The metaphors of meat and drink being very familiar to the Jews, and frequently used in their writings to sig- nify, wisdom, knowledge, and grace, (seeProv. ix. 1 — 5. Isa. Iv. 2, ?i.) they might easily have understood what Jesus meant by the meat enduring to everlasting life. Nevertheless, they mistook him altogether, imagining that he spake of some delicious health- ful, animal food, which would make men immortal, and which was not to be had but under the Messiah's government. Accord- ingly, being much affected with his exhortation, they asked him what they should do to work the works of God ; they meant to erect the Messiah's kingdom, and obtain that excellent meat which he said God had authorized Messiah to give them ; works which they imagined were prescribed them by God, and would be most acceptable to him. John vi. 2S. Then said they unto him. What shall we do that we might work the works of God ? 29. Jesus answered and said unto them. This is the work of God, that ye believe on him whom he hath sent. The Jews having their minds filled with the notion of the great empire which Messiah was to erect, expected no doubt that Jesus would have bidden them first rise against the Romans, and vindicate their liberties, and then by the terror of fire and sword, establish Messiah's authority in every country. Wherefore, when he told them that the whole work which God required of them towards erecting Messiah's kingdom was, that they should believe on Messiah whom hehad now sent unto them, they were exceedingly offended, thinking that he could not be the Messiah promised in the law and the prophets. And some, more audacious than the rest, I 2 had IIG A PARAPHRASE AND COMMENTARY [Scct. 6^, had the confidence to tell him, that since he pretended to be Mes- siah, and required them to beheve in him as such, notwithstand- inir his character was entirely different from that of the great ddivorcr described in their sacred books, being so humble and peaceable as to refuse the crown which of right pertained to Mes- biuh, and which they had offered him, it would be proper that he should shew greater miracles than their law-giver had performed, otherwise they would not be to blame, if believing Moses and the prophets, tluy persit^ted in their ancient faith concerning Messiah, and concerning the duty which they owed him. 30. They said thcrtforc 7into him, What sig?i shewcst thou then that we may see andbdicvc thee (to be the Messiah?) what dost thou work ? Our fathers did eat manna in the desert as it is written^ (Ps. Ixxviii. 21.) He gave them bread from heaven to eat. By extolling the nn'racle of the manna, by calling it bread from heaven^ and by in- sinuating that it was Moses' miracle, the Jews endeavoured to ilisparage both Christ's mission and his miracle of the loaves, which they allccted to despise as no miracle in comparison. It was only a single meal of terrestrial food, at which nine or ten thousand had been fed. Whereas Moses, with celestial food, fed the whole Jewish nation, in number upwards of two millions, and that not for a day, but during the space of forty years in the wil- derness. Wherefore, as if Jesus had done no miracle at all, they j>aid to him, What sign shewest thou? what dost thou work? Je- sus replied, 32. Verily, verily^ I say tmto you, Moses gave you not that bread (tov a^rov, the bread) from heaven : it was not Moses who in ancient times gave you the manna: neither was the manna bread from heaven, though it be so called by the Psalmist, on account of the diing which it typified, for it dropped from the an- only. — Jhit my Father giveth you the true bread from heaven : by the nn'racle of the loaves, my Father has pointed out to you, the true, s})i ritual, heavenly bread which he himself giveth you, which *the manna was only a symbolical representation of, and which is sufficient to sustain, not a single nation only, but the whole workl. 33. For the bread of God is he which (is what) Cometh dorcnfrom heaven (O yccg agTog rs ^si, sfiv b xocru^oitvcuv ex TM fguv») and giveth life unto the world. The manna which dropt from the air, and kept those who made use of it alive only for a day, cannot be called the bread of God ; but that is the bread of God which cometh down from God, and maketh the eater virtuous, happy, and immortal like God. It IS rea.sonable to imagine, that the people who now heard our Lord, were of dillerent characters. Many of them no doubt were obstmately perverse, heard him with prejudice, and wrested all his words. But others of them might be men of honest dis- positions, who Ibtened to his doctrine with pleasure, and were ready to obey it. This latter sort, therefore, having heard him describe Sect. 62.] ON TirE harmont of the gospels. 117 describe the properties of the celestial bread, were greatly struck with the thoughts of it, and expressed an earnest desire to be fed with it always. John vi. 31. Then said they unto him. Lord, evermore give 11s this bread. 35. And Jesus said, unto them, I am the bread of life : I am the bread of God which conieth down from heaven, and giveth life to the world. He that cometh to me for the sustenance of his life, shall never hunger, and. he that helieveth on me shall never thirst: because I am the bread of life, they who believe on me shall in due time be raised to the enjoy- ment of a life free from all the jiainful appetites and sensations which accompany mortality, and shall be made immortal and perfectly happy. Thus he assigned one of the many reasons, why he called himself the bread of life, (see verses 47, 48, 51.) The conclusion from this part of his discourse was so evident, that he left his hearers to draw it for themselves. It was this : since matters are so, I am evidently greater than Moses, even in respect of that for which you extol him most. He gave your fathers manna, which was a bodily food only, and nourished no- thing but the natural life. But I am myself the bread of life and food of the soul, making men both immortal and liappy. — He next turned his discourse to those of his hearers who did not possess that goodness of heart which the former had expressed. 36. But I said unto you, that ye also have seen me and believe not : ye ask me to shew you a sign, that ye may see and believe me, (ver. 30.) Why truly I must tell you, that you have seen me, seen my character and mission in the mii-acles which I have performed already, that is, you have seen me perform many signs sufficient to convince you that I am the Messiah. Nevertheless, you do not believe that I am he, but reject me as an impostor. Therefore your infidelity proceeds, not from want of evidence, as you pretend, (ver. 30.) but from the perverseness of your own disposition, which perhaps in time may be overcome. For, 37, All that the Father giveth me, shall come to me, that is, shall be- lieve on me, (ver. 35.) There have been many disputes about the meaning of the Father's giving men to Christ. I think our Lord himself has determined it by the parallel expression, ver. 44. " No man can come to me except the Father draw him." To give men to Christ, therefore, is to draw men to Christ. If so, the sense of the passage is, all that the Father draweth to me (see on ver. 44.) shall believe on me, however obstinate they may be for a season. This was fit matter of comfort to Jesus, under the present infidelity of the Jews. By this likewise he encou- raged his disciples who had already believed on him. In the mean time he invited those who were disposed to believe, from the consideration that he would not reject them, however low their circumstances might be, however vile they might appear in theii' own eyes, or however much they might have formerly injured I 3 him, 118 A PARAPHRASE AND COMMENTARY [Scct. 6S, him, by speaking evil of him, and opposing him. And him that cometh to ?nc, I will in no wise cast out. 38. For I came down from heaven not to do mine own will, hut the will of him thai sent me : I came not to act according to the bent of human pas- sions, which lead men to return whatever injuries are done them; and therefore I will not instantly leave off exhorting those who at first reject me, neither will I inflict immediate punishment on them ; but I will bear with them, and try all possible means to bring them to repentance, that they may be saved ; for I am come to do the will of him that sent mc. 39. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day : it is the will of the Father that every thing necessary be done, both for the conversion of those who are disposed by him to believe, and for the preservation of those in the paths of righ- teousness who have already believed, that none of them whom he has given me may be lost by me. For they must all be pre- sented before him safe at the last day. John vi. 40. And this (likewise) is the will of him that sent 7ne, that every one which seeth the Son, seeth the character and mission of the Son in the miracles which he worketh, and in the other evidences where- with his mission is attended, as is evident from ver. 36. — and believeth on him, may have everlasting life : and I will raise him up at the last day. It is the fixed determination of the Father to bestow everlasting life on all who truly believe in me. Wherefore, in order to that, I will raise them up at the last day. Thus Jesus placed the character of Messiah in a light very tliffercnt from that in which his hearers had been accus- tomed to view it, and taught them that instead of the tempo- ral blessings which they expected from him, they were to re- ceive none but spiritual benefits. Hence, as the dispositions of the greatest part of them were carnal, his doctrine offended them, especially his affirming that he was the bread of life, (ver. 35.) and that he came down from heaven, (ver. 33.) 4 1 . The Jews then murmured at him, because he said, I am the bread which came down from heaven, 42. And they said, Is not this Jesus the son of Joseph, whose father and mother we know ? H(Ac is it then that he saith, I came down from heaven ? Was lie not born into the world as other men are, and are we not well acquainted with his parents, and know him to be earth- born ? How then can he pretend to have come down from heaven ? The Jews did not find fault with Jesus for insinuat- ing that Messiah should come down from heaven ; that was a point universally believed. (See on Matt. iv. 6. § 17.) But they were displeased, because he said that he had come down from heaven ; a thing which they could by no means believe, in regard they were well acquainted with his father and mo- ther. Sect. 62.] ON THE HARMONY OF THE GOSPELS. 119 ther. 43. Jestis therefore atiswered, and said unto them, Murmur not among yourselves, 44. * No man can come to me, except the Father which hath sent me draw him ; and I will raise him up at the last day : ye need uot object my birth on earth, and the meanness of my relations, as things inconsistent witii my heavenly extraction ; for I assure you, that while you believe your teachers who have greatly corrupted divine revelation, and entertain the prejudices wherewith they have filled your minds, and follow the sensual inclinations which have hitherto governed you, you cannot believe on me. No man can believe on me, except the Father who hath sent me draw him, that is, persuade him. Jesus added, ye need not be surprised when I tell you, that no man can believe on Messiah, except the Father draw him. For though you may imagine that all men will flock with great cheerfulness to him, and yield themselves his willing sub- jects, without any extraordinary means made use of to persuade them, the prophets insinuate the contrary, when they promise that under the dispensation of the Messiah, men shall enjoy the teaching of the Father in a far more eminent manner than under * Ver. 44. Ko man can come to me, excejH the Father which hath sent me^ draw him.] Le Clerc thinks the metaphor of drawing men to Christ, is taken from the practice of leading cattle about, with cords fastened to their heads or necks. Applied to reasonable agents, the expression does not import any force or constraint, as is plain from Jer. xxxi. 5. where God says to Israel, with loving-kindness have I drawn thee, that is, by the mani- fold benefits which I have bestowed on thee, and particularly by the reve- lation of my will committed to thee, I have prevailed with thee to obey ine. Thus also our Lord uses the expression, John xii. 32. And /, if I be lifted up from the earth, will draw all men unto me; that is, being put to death on the cross, and raised from the dead, and exalted into heaven, and preached through the world, I will by my word and Spirit persuade many to accompany me into heaven. See also Solom. Song i. 4. Hos. xi. 4. Wherefore, by the Father's drawitig men to Christ, we may understand his persuading them to believe on him, by the several proofs wherewith he has supported the mission of his Son. Accordingly, in the following verse, the etiect which the Father's drawing hath upon men, is described l)y their hearing and learning of the Father. And what confirms this interpretation is, that our Lord himself ascribes the whole of the evidences of his mission to the Father ; for he calls his doctrine the word which his Father had given him, John xvii. 8. and says expressly, that his miracles were done by the Father, John xiv. 10. Nevertheless, in the Father's drawing men to Christ, there is somewhat more included, that merely is establishing the mission of his Son by sufficient evidence ; for in this sense he as really draws those who do not believe, as those who do believe, contrary to the text, which says that every man who hath heard and lcar?ied of the Father, that is, who is drawn by him, cometh to Christ. I think it is plain, therefore, that by the Father's drawing men, we are likewise to understand, his supplying whatever influences of his spirit and grace are' necessary, to impress the evidences of religion on men's minds, in such a manner as to work con- viction. To conclude, as conviction supposes teachableness of disposition, and a love of truth, his drawing men to Christ, must imply his bestowing on them disposition? and affections which qualify them for being drawn by him. See verse 65. J 4 anv 120 A PARAPHRASE AND COMMENTARY [Sect. 62. any precedent dispensation, (see Isa. liv. 13. Jer. xxxi. INHcah iv. 2.) 45. // is written in the yrophets, And they s) 34. .) 45. // is isoritten in the prophets, And they shall be all taniiht of God, Every man therefore that hath heard, and hath learned of the Father, cometh unto me. Before the advent of Clirist, the Father spake to the world concerning him by the prophets; and when lie appeared in the human nature on earth, he demonstrated the truth of his mission by the testimony of John, and by voices from heaven declaring him to be his beloved Son, and commanding all men to hear him. He did the same likewise by the doctrines which he inspired Jesus to preach, by the miracles which lie gave him to perform, and by the influen- ces of the 8}iirit which he impowered him to dispense. Every one therefore that hath heard and understood what the Father has said, concerning Messiah, whether by the prophets, or by John Baptist, or by the voices from lieaven, or by my doctrine, mira- cles and Spirit, and has learned thereby to form a just notion of ]\Iessiah, will believe on me as the Messiah. 46. Not that any man hath seen the Father, save he ischich is of God, he hath seen the Father : when I speak of men's hearing and learning of God, I do not mean that they can see God personally, and be taught of liim in the manner that a scholar is taught of his master. No man has seen tlie Father personally, except the Son whom the Father has sent, and whose peculiar privilege it is to have been tauglit immediately of the Father, the doctrine which he preaches to men. 47. Verily, verily, I say unto yon, He that believeth on me hath everlasting life. 48. lam that bread of life : because I have been personally taught of the Father the doctrines which I preach, he that believeth on me hath everlast- ing life begun in him, and is as sure of being raised to the per- fect enjoyment thereof, as if he had it already in his possession. The reason is, by my doctrine I deliver believers from their sin- ful inclinations which are the seeds of corruption, and cherish in them gracious dispositions, which are the principles of eternal life. In respect of my doctrine, therefore, I am undoubtedly that bread of life which I spake to you of before. Thus Jesus explained the nature of the dignity which he had assumed to himself in the foregoing part of his dkcourse, (ver. 33. 35. 40.) and demon- strated that it really belonged to him. Next, he ran a compari- son between himself considered as the bread from heaven, and the manna which Moses provided for their fluhers in the desert, and which they admired so greatly. He told them that the manna had not preserved their fathers either from the temporal or eter- nal death, whereas he was come down bread from heaven to make men nnmortal. 4I>. Your fathers did eat manna in the xcildrrmess, and are dead. 50. 77ris is the bread i^hieh cometh dozen from heaven, that a 7Man may cat thereof * and not die. ~- But * Vtr.50. //;u/«o/c/u.] The opposition between ;.«. «TsSav«v in verse 41-. Sect. 62.] ON THE HARMONY OF THE GOSPELS. 121 But because it was a matter of infinite importance to his hearers, that they should form a just notion of his abiHty to save them, and beheve in him as the Saviour of the world, he affirmed the third time, that he was himself the living bread which came down from heaven to make men immortal, and that all who did eat of it should live for ever, because he was about to give them his flesh to eat, by making it an expiation for the sins of the world. 51. / am the * living bread lahich came do-jon from heaven ; if any man cat of this bread, he shall live for ever ; and the bread (o a^^Toc in this discourse might be better translated ac- cording to the Hebrew idiom, the meat) that I ivill give is my flesh, "johich I "joill give for the life of the world. All the terms made use of by our Lord on this occasion were such as the Jews had been accustomed to interpret figuratively, for which reason they might easily have understood them. Nevertheless, taking them in a literal sense, they were astonished beyond measure, and fell into keen disputes about the meaning of them. 52. IVie Jews therefore strove amongst themselves, saying, How can this man give us hisfesh to eat ? 53. The7i Jesus said unto them. Ve- rily, verily, I say unto you, f Except ye eat the flesh of the Son of man. and fj'.r, a.rro&a.vr) in this, is elegant, and shews that in the former the spiritual death is meant, as as well as the natural. * Ver. 51. Living bread:] There is a beautiful gradation observable in our Lord's discourse. The first time that he called himself the bread of life, ver. 35. he assigned the reason of the name somewhat obscurely. He that Cometh to me shall never hunger, and he that bclicveth on me shall never thirst. The second time that he called himself the bread of life, verse 47. he spake to the same purpose as before but more plainly ; He that belicvelh on me, hath everlasting life ; therefore I am the bread of life. And by con- necting this with his affirmation, ver. 46. that he was the only teacher of mankind that had ever personally seen and been taught of the Father, he insinuated that he gave life to men by his doctrine, being on that account also the bread of life. The third time he called himself bread he added to the name the epithet of living, not only because he gives life to men by raising them from the dead, and making them eternally happy, but because he giveth them this life by means of his human nature, which was not an inanimate thing like the manna, but a living substance. For he told them plainly that the bread or meat which he would give them was his flesh, which he would give for the life of the ivorld, and spake of men's eating it, in order to its having that eifect. But the meaning of this expression he had directed them to before, when in calling himself the bread of life, he always joined believing 07i him, as necessary to men's living by him. Where- fore, to eat, in the remaining part of his discourse, is to believe. j- Ver. 53. Except ye cat the flesh of the Son of man, and drink his blood.] The flesh of Christ seems to be put here for the whole of his human na- ture, (see ver. 51.) as it is else\vhei»c in scripture, John i. 14. Rom. i. 3. Wherefore, by eating his flesh and drinking his blood, is not meant any cor- f)oreal action, but men's receiving with thankfuhiess those blessings, to con- fer which our Lord assumed the hunmn nature; and consequently their be- lieving the revelation he came to make concerning the merciful counscLs oi God : or, as he himself expresses it, ver. 63. the word that he spake to thcniy 1^2 A PARAPHRASE AND COMMENTARY [Scct. 62. man, and drink his blood, yc have no life in you. To use Dr. Clarke's words here: "Jesus knowing liow unreasonable his hearers were, did not think fit to ex})lain himself more particu- lar! v at this time, but persisting in the same figurative way of expressing himself, he repeated and affirmed more earnestly what lie had asserted before. Except ye be entirely united to me by a hearty belief and practice of my doctrine, and partake of the merit of that sacrifice which I shall offer for the sins of the world, and continue in the communion of my religion, and receive spiri- tual nourishment by the continual participation of those means of grace which I shall purchase for you by my death, ye can never attain eternal life." — 54, Whoso eateth my flesh, and drinTieth my blood, hath eternal life, and I mil raise him up at the last day : he has the principles of eternal life implanted in him, and shall enjoy it, because I wmU raise him up at the last day. 55. For my flesh is meat indeed, and my blood is drink indeed : my flesh and blood (see on ver. 53.) are the true nutriment of the soul. For they feed it, and make it to grow : they give vigour to all its faculties, preserve it continually alive, and make it fit for hea- ven. 56'. He that eateth myfesh and drinketh my blood, d-dcelleth in me, and I in him ; we are most intimately connected together in the closest friendship, and therefore whatever blessings I can bestow, whether by my own power, or by my interest with the Father, or by the influences of my Spirit, my friends shall enjoy them in full perfection. The expression of persons dwelling in each other, occurs oiten in John's writings, and denotes the closest them, especially concerning his incarnation, and his dying to make atone- ment tor sin. These articles of the Christian faith being particularly un- derstood here give propriety to the metaphors of eating Christ's Jlesh and drinking his blood, by which the whole of that faith is denominated. The reason is, of all the discoveries made by Christ, those concerning his in- carnation, and the nature and ends of his own death, received and medi- tated up(;n with a lively faith, afibrd sovereign and salutary nourishment imto the ininds of sinners. They are as etJlctual for sustaining the spiri- tual life in the soul, as Hesh fitly prepared is for nourishing the animal life, in the body. Dr. Waterland, in his treatise on the eucharist, says, that by men's eating Christ's ficsh and dri/i/cing his blood, is to be understood not faith, but its consetjuences ; that is, men's partaking of the fruits of Christ's pas- sion and death. And this interpretation he supports by the universalitv of the declaration, establishing the necessity of eating Christ's flesh, and" by observing that to believe is not to eat and drinJc the fruit of Christ's passion, but IS prcparator}' thereto as the means to the end. According to this gloss, our Lord's meaning was. Except ye shall share in the atonement to be made by my sutferings, ye have no life in you, and so shall die eter- nally. But with respect to the univcruits, during this {)eriod of his ministry. He was resolved, in the dis- charge of the duties of it, to make as little noise as possible, to avoid crowds, and to be followed only by such as had dispositions proper for profitmg by his mstructions. And to say the truth, not a great many others would accompany him into solitudes, where they were to sustain the uiconvenier.ces of hunger and the weather, for several days together. As the niuJtitude, on this and the hkc occasions, remained long with Jesus, doubtless his doctnne distilled upon them all the while like the dew, and as the small ram upon the tender herb. If so, what satisfaction and edifi- cation should we find in the divine discourses which he then delivered, were we in possesion of them ! The refreshment we receive from such of them as the inspired writers have preserved, raises an ardent desire of the rest. At tl.r same time it must be acknowledged, that we are blessed with Talv^klli ' '^""'^ ^' " *""^' '"^^'^"^ ^° ^^1 the purposes of our beside I Sect. 68.] ON THE HARMONY OF THE GOSPELS. 141 beside women and chUdren). Matthew tells us, that having fed the multitude, Jesus took boat, and passed over the coasts of Magdala, in quest of more opportunities to instruct and heal man- kind. Matt. XV. 8J>. And he sent aisoay the midtitude^ and took ship, (Mark, with his disciples,) and came into the coasts of Mag- dala, Mark says, he came into the parts of Dalmanutha. But the evangelists may easily be reconciled, by supposing that Dal- manutha was a city and territory within the district of Magdala. Reland, Palest, pag. 884. mentions a castle called Magdala, not far from Gamaba, which he thinks gave this region its name. ^ LXVIII. In Dalmanutha the Pharisees demand the sign from heaven the second time, sec § 48. 86. The sign of the prophet Jonah promised the second time, see § 48. 86. Jesus leaves Dalmanutha, In sailing across the lake, he cautions his disci- ples to bexvare of the leaven of the Pharisees and Sadducees. Matt. xvi. 1 — ll>. Mark viii. 11—21. While Jesus was in Dalmanutha or Magdala, the Pharisees having heard of the second miraculous dinner, and fearing that the whole common people would acknowledge him for the Mes- siah, resolved to confute his pretensions fully and publicly. For this purpose, they came forth with the Sadducees, who, though the opposites and rivals of the Pharisees in all other matters, joined them in their design of oppressing Jesus, and along with them demanded of him the sign from heaven. It seems the Jews imderstanding the prophecy, Dan. vii. 13. literally, expected that Messiah would make his first public appearance in the clouds of heaven, and take unto himself glory and a temporal kingdom, see on Matt. iv. 6. § 17. Agreeably to this, .Tosephus describing the state of affairs in Judea under Felix, tells us that the deceivers and impostors pretending to inspiration, endeavoured to bring about changes, and so making the people mad, led them into the wilderness, as if they had been to shew them signs of liberty. Bell. lib. ii. cap. 12. Wherefore, when the Pharisees desired Je- sus to shew them a sign from heaven, they certainly meant that he should demonstrate himself to be the Messiah, by coming in a visible and miraculous manner from heaven with great pomp, and by wresting the kingdom outof the hands of the Romans. These hypocrites craftily feigned an inclination to believe, if he would but give them sufficient evidence of his mission. However their true design was, that by his failing in the proof which they re- quired, he should expose himself to general blame. Mark viii. 1 1 . A?id the Pharisees came forth, ( Matt, with the Sadducees) and began to question (Gr. to dispute) with him, seeking of him a sign from heaven, tempting him. The proofs which Jesus was daily giving them of his mission being more than sufficient to establish it, had the Pharisees been possessed of any candour at all, or 14^ A PARAPHRASE AND COMMENTARY [SeCt. 68. or any inclination to know the truth, they could not have been at a loss to juJge in this matter, especially as in the ordinary affairs of life, they shewed abundance of acuteness. The truth is, their not acknowledging our Lord as Messiah, was owing neither to want of evidence, nor to want of capacity to judge of that evi- dence. This Jesus signified in the reproof which he gave them, for discerning so accurately by the face of the earth and sky, what sort of weather would be, whilst they were so stupid as not to understand by the accomplishment of the ancient prophecies, (Oen.xlix. 10. Isa. ix. I. xxxv. 5. Dan. ix. 24.) and by the mi- racles which he performed, that the time foretold by the pro- phets and expected by all ages, even the time of the Messiah, was come. Matt. xvi. 2. He answered and said unto them, When it is evening, ye say, It ivill be fair "oceather, for the sky is red, 3. And in the morning, it will be foid weathei' to-day, for the sky is red and loii^ei'ing. (See on Luke xii. 56. § 89.) O ye hypo- crites, ye can discern the face of the sky, but can ye not discern the signs of the times r The Pharisees being more expert in form- ing a judgment of the weather, than in discerning the signs of the times, it plainly appeared that their thoughts were nmch more employed about matters relative to the present life, than to the future; wherefore, our Lord's reproof was well founded, and no more severe than the nature of their folly deserved. Withal, having a disposition absolutely incorrigible, the Saviour of the world felt the bitterest grief on their account, sighed deeply in his spirit, and solemnly declared that the sign they were seeking should not be given them. They were to have no sign but that of the prophet Jonas, or the miracle of his own resurrection, a sign greater than any of those shewed by the ancient prophets and messcngei s of God, and consequently a sign which proved Jesus to be superioi- unto them all. Mark viii. 1 2. J7id he sighed deep- ly in his spirit (see on Luke i. 4], § 4. Luke x. 21. § 81.) and saith, Why doth this generation seek after a sign, viz. from lieavenr' (Matt, a -joicked and an adulterous generation seeketh after a sign.) (See on Mark viii. 38. § 71.) * p'erily I say unto you. There shall no sign be given to this generation (Matt. xvi. 4.) but the sign of the prophet Jonas. The sign of the prophet Jonas • Ver. 12. VerUy I SOj/ unfo J/OU, &C.] A^„. X.ya, «.^/v, £, Mmr«. T«-,.£.s« ra^^rv ,„f.uo., I erily 1 say unto you, I am not alive if asign, viz. from heaven, sha/t he given to tins generation. That i.lo^r.,^.a. is an elliptical form of an oa h ,s evident from Heb ni. 11. In ordinary cases, it may be supplied out of the ancient forms of svveanng, thus, God do so to vie, and vmealso, xj a s^gn shall be given. But m the mouth of God, such an oath must be Lr / // a"''-^'' r "n^'' '""' '^ '^^y ^^«^^ ^^^^- "'^^ ^^y rest; if a .ign shall be given, 6ic. Or as in Ezek. xiv. 16. ?. .^.. .. J , ^ ' l^.^ ,^y...r„r«,. / live not it sons or daughters be delivered. our Sect.GS.] ON THE HARMONY OF THE GOSPELS. 143 our Lord hail explained on a former occasion. See on Matt. xii. .40< And he left them and departed. When Jesus left the Pharisees, he went with his disciples into the boat. IVIark viii. 13. And he left them^ and entering into the ship again, departed to the other side. 14. Now the disciples had forgotten to take bread, neither had they in the ship with thent more than one loaf. (Matt. And isohen his disciples weie come to the other side, they had forgotten to take bread.) It seen^s they tarried so long in Dalmanutha, that they had consumed the seven baskets of fragments which they had taken up at the late mira- culous dinner. Mark viii. 15. And he charged them, saying. Take heed, beware of the lec.ven of the Pharisees, and of the leaven of Haod, (Matt, of the Sadducees. See Jewish Ant. Disc. i. c. 4. ^ I.) * While they sailed to the other side, Jesus bade his disciples beware of the doctrine of the Pharisees and Sadducees, which he called leaven, because of its pernicious influence to sour men's tempers with pride and other evil passions. For as those hypocrites chiefly enjoined the observation of frivolous traditions, their doctrine was a great enemy to the principles of true piety, and puffed men up with an high conceit of their own sanctity. But the disciples having accidentally forgotten to take bread into the boat with them, and having often heard the doctors prohibit the use of the leaven of heathens and Samaritans, they thought he forbade them to buy bread from bakers of either sect, lest it might be made with leaven somehow impure ; and so looked on the advice as an indirect reproof of their carelessness. 16*. And they reasoned among themselves, saying. It is because we have (Matt, have taken) no bread: They talked privately among themselves about the meaning of their Master's exhortation, and agreed that it was a reproof for their neglecting to take bi'ead along with them. 17. And when Jesus knew it, he saith unto them (Matt. O ye of little faith) Why reason ye because ye have no biradP Why should your neglecting to bring bread with you, make you put such an interpretation upon my words? Perceive ye not yet, neither understand F After having been so long with me, are ye still ignorant of my power and goodness ? Have ye your heart yet hardened? Is there no abiding impression made * While they sailed.] Matthew's account indeed seems to contradict this supposition, xvi, 5. And when his disciples were come to the oilier side, they had forgotten to take bread. But if that was the evangelist's meaning, the interpretation which the disciples put upon their Master's reproof must have been improper ; because they might easily have supplied themselves with bread in the country to which they were come. In the original the words are, kcx-i iX^otin; a (/.uSfiTUi aunt iif 'TO Ti^xv, iXiXaSovTo aonsi XaSitn. The proper translation of which is, Now the disciples going to the other side^ had forgotten to take bread. That ixS-e/c signifies to go as well as to come, see proved in the note on Matt. xvi. 28. §71. Besides, it is more agreeable to the nature of the thing to suppose that this conversation happened as they sailed, yet 144 A PARAPHRASE AND COMMENTARY [SeCt. 69, vet upon your minds, by the many and great miracles I have performed ? 1 8. Having ej/cs, see ye not ? having ears, hear yr not ? and do ije not remember P My miracles being all the ob- jects of sense, no extraordinary degree of capacity was requisite to enable vou to judge of them. How came it then, that pos- sessing yoiir senses of seeing and hearing entire, you were not struck with the miracle of the loaves so as to remember it ? 19. JVJie7i I brake the five loaves among five thousand, Hoxv many baskets full of fragments took ye up P Certainly you are very stu- pid if you have forgotten how that with five loaves I k'd five thousand men, who after being fully satisfied, left a great deal more than the quantity that was at first set before me to divide among them. Without doubt you remember how many baskets full of the broken pieces of meat you took up on that occasion. They say unto him, Twelve. 20. Aiidwhen the seven among four thousand. How many baskets full of fragments took ye up P and they said. Seven. 2 1 . A7id he said unto them. How is it that ye do not understand P How come ye not to know, that he who on those diiFerent occasions fed such multitudes of people with a quantity of food next to nothing, can never be at a loss to provide a meal for twelve? and by consequence. Matt. xvi. 11. That I spake it not to you concerning bread, that ye should beware of the haven of the Pharisees and of the Sadducees P The instances of our Lord's power, which he now mentioned, having happened lately, especially the second miraculous dinner, the disciples were so much the more to blame, for their gross inattention and stupi- dity. They deserved therefore the sharp rebuke which their Master gave them on this occasion. His reproof had the de- signed effect; for it brought the disciples to understand that tlieir Master designed to caution them against the corrupt doctrines of the Pharisees and Sadducees. Matt. xvi. 12. Then understood thty, how that he bade them not beware of the leaven of bread, the leaven with which bread is made, but of the doctrine of the Pharisees and of the Sadducees, the pernicious nature of whose opinions may be learned from many instances taken notice of and condemned by Jesus himself in the course of his ministry* See his sermon on the mount, § 2(i. § LXIX. Jesus lands at Bethsaida and gives sight to a blind man near that town. Mark viii. 22 — 2G. Having crossed the lake, Jesus landed at Bethsaida, or went thither very soon. For in the next passage of the history, we find him curing a blind man who was brought to him there. Mark viii. 22. And he cometh to Bethsaida, and they bring a blind man unto him, and besought him to touch him. 23. And he took the blind man by the hand and led him out of the tmmi, pro- posing to perform this miracle in private ; and *mhen he had spit i I on Sect. 70.] ON THE HARMONY OF THE GOSPELS. 145 on his eyes, and put his hands iipon him, to make him sensible by action, that the miracle was to happen by his volition, he asked, him if he saw aught, 24. And he looked up and said, I see men as trees, walking, 25. After that he put his hands again up07i his eyes, and made him look up ; and he was restored, and saw every man clearly. 26, And he sent him away to his house, say- i?ig, Neither go into the town, nor tell it to any in the town. Two things are remarkable in this miracle : 1. Our Lord led the man out of the city before he would heal him ; and when the cure was performed, he forbade him to return thither, or so much as to tell it unto any who lived in the town. The reason was, the people had of a long time been solicitous to have him ac- knowledged as the Messiah, and every new miracle which they beheld, moved them afresh to make the attempt. Nor could the inhabitants of Bethsaida complain of being ill used, though they were not permitted to be witnesses of the cure; since they had brought this mark of Christ's displeasure upon themselves, by their ingratitude, impenitence, and infidelity, Matt. xi. 21. And as for the man, he could not think it any hardship to be hindered from returning into the city, since it was not the place of his abode, ver. 26, 2, In giving sight to this blind man, Jesus did not, as on other occasions of a like nature, impart the faculty all at once, but by degrees. For at the first, the man saw things but obscurely ; then by a second imposition of Christ's hands, he had a clear sight of every object in view. Our Lord's intention in this might be, to make it evident that in his cures he was not confined to one method of operation, but could dispense them in what manner he pleased. In the mean time, though the cure was performed by degrees, it was accomplished in so small a space of time, as to make it evident that it was not produced by any natural efficacy of our Lord's spittle or touch, but merely by the exertion of his miraculous power. The blind man's ex- pression, after the first imposition of Christ's hands, may easily be accounted for, on supposition that he was not born blind, but had lost his sight by some accident ; for if that was the case, he miffht have retained the idea both of men and trees. In which light his words, " I see men as trees, walking," express the in- distinctness of his vision very properly. § LXX. Jesus makes a tour hy land, and, goes into the country of Ccesarea Philippi, He bestows^ on Peter the power of the keysy and foretells his own sijffering and- resurrection a second time. See §20. 12, Matthew xvi. 13-*-23. Mark viii. 27—33. Luke ix. 18—22. From Bethsaida Jesus went north into the territory of Caesarea Philip})i. Here he asked his disciples, what the people's opinion of him was. Mark viii. 27. And Jesus went out, and his dis- VOL. 11. i ciples, 146 A PARAPHRASE AND COMMENTARY [ScCt. 70. ciples, into the toivns of * Ca-sarea Philippi. Matt. xvi. 1 3. Whe7i Jesiis came into the coasts of desare a Philippi, {Mark, And bi/ the ivay : Luke, as he was alofie, prai/ifig, his disciples were with kirn, it seems our Lord in journeying with his disciples, some- times retired for prayer. And) he asked his disciples, saying, Whom do men (Luke, the pteople) say that I am ? the Son of man? Do they say that I am the Son of man, the Messiah? So the words ought to be placed and pointed, as is plain from the question afterwards proposed to the disciples; namely, but whom say ye that I am ? Which I think imphes, that Jesus had not as vet directly assumed the title of the Messiah, at least in their hearing. In answer to the question concerning the people, the disciples replied as follows. 14. And they said, Some say that * Mark 'JT. Cccsnrca Philippi'] This city, while in the possession of the Canaanitcs, was called Lesheim, Josh. xix. 47. and Laish, Judges xviii. 27. But when the children of Dan took it, they named it after their progenitor. In latter times, it was called Paneas, from the mountain beneath which it stood. The situation of Paneas pleased Philip the tetrarch so exceeding!}', that he resolved to make it the seat of his court. For which purpose he enlarccd and adorned it with many sumptuous buildings, and called it Cesarea, in honour of the Roman emperor. The tetrarch's own name however was commonly added, to distinguish it from the other Cesarea so often mentioned in the Jewish history. The city named simply Cesarea, was a fine sea-port on the Mediterranean sea, between Dora and Joppa, and was formerly called Straton's Tower. It was rebuilt by Herod the first, who greatly enlarged and beautified it with inaiiy fine edifices of polished marble, some of them for public and others of them for private use. But the greatest and most beneficial of all his works here, was the harbour, N\hich he made equal in largeness to the Piraeus at Athens. Naturally it was an open bay, and so exposed to the southern storms, that ships were obliged to anchor in the deep. To remedy this inconvenience, Herod inclosed as much of the harbour as was fit to receive a large fleet, by throwing into the sea, where it was twenty fathom deep, huge stones, most of which were fifty feet long, eighteen broad, and nine thick. The mole that was thus raised was 200 feet long, and sweeped round in a circle, so as to leave the harbour open to the north, whence in those countries the fair weather cometh. That part of the mole which was nearest to the land had a wall erected upon it with tur- rets ; also it had inns built for the reception of sailors. The whole port was surrounded with a row^ of superb edifices of polished marble, and on a rising ground in the middle was the temple of Cesar, which shewed itself at a distance to tl^.ose ^yho sailed into the harbour. On this temple were fixed two statues, one tor Ron)e and the other for Cesar. The common sewers, which emptied themselves into the haven, were admirable for their length, greatness, and workmanship. There was also a theatre of stone, and on the south side of the port a large amphitheatre, which commanded an extensive i)rospect towards the sea. In executing these great under- takings, Herod spent only twelve years ; and having finished them, he named the city Cesarea, in compliment to his patron Augustus. Such is the account which Josephus gives of the rebuilding of Straton's tower. The beauty of this Cesarea, and the conveniences of its situation, were so extraordinary, that when the Romans reduced Judea into the form of a provnue, they made it the seat of their government, preferably even to Jcruialem itself. thou SeCt.yO.] ON THE HAR:^rONY OF THE GOSPELS. 147 thou art John the Baptist, soine Elias, mid others Jerenu'as, or one of the prophets. (Luke, one of the old prophets is risen again.) Most part of the people took Jesus for a different person from what he was, because he had nothing of the outward pomp and grandeur with which tliey supposed the Messiah was to be adorned. Wherefore, that he might know whether his disciples, who had long enjoyed the benefit of his doctrine and miracles, had formed a more just idea of his character, he asked them, what they thought of him themselves ? Matt. xvi. 15. He saith unto them, But x3|X5^aj sy51gofj.cn, signifies, 07i the third day I will rise again. Just as John xx. 26. Mera Yjiisga; oktoo significii undoubtedly, on the eighth day ; namely, after the precedent Sab- bath. To conclude, this rendering brings Mark to agree with the other evangelists. Jesus forbade his disciples to tell any man that he was Messiah, because, according to the divine decree, he they received the Holy Ghost in the plenitude of his gifts. After this, their decisions on points of doctrine and duty, being all given by inspiration, wej^e infallible definitions, and ratified in heaven. Here then was an immense honour conferred on the apostles, and what must yield great consolation to the pious. There is nothing doubtful in the gospel, much less false. But we may safely rest the salvation of our souls on the discoveries there made to us, since they have all come originally from God. * Luke 22. The Son of man must suffer.] Our Lord frequently after this repeated the prediction of his sufferings ; for example. Matt. xvii. 22. XX. 18. xxvi. 2. Luke xvii. 25. xxii, 15. But it is remarkable, that on none of these occasions was the prophecy delivered to any but the twelve, and a few select women, (Luke xxiv. 6. 8.) one instance excepted, viz. Luke xvii. 25. where it was expressed in terms somewhat obscure. The multitude of the disciples were never let into the secret, because it might have made them desert Christ, as they had not, like the apostles, raised expectations of particular preferments in his kingdon), to bias their under- standings, and hinder them from perceiving the meaning of the prediction. It is true, he foretold his resurrection from the dead more publicly; for oftener than once he appealed to it as the principal proof of his mission, even in presence of the priests, as is evident from their mentioning it to Pilate, Matt, xxvii. 63. Sir, ive remember that that deceiver said, while he was yet alivCy After three days I will rise again. It seems the priests had been often oar Lord's hearer^. L 3 was. 150 A PARAPHRASE AND COMMENTARY [Sect. 71. was to be rejected by the great men as a false Christ, and to suf- fer the punishment of death ; circumstances which could not fail to give his followers great offence, as they did not yet understand the nature of his kingdom. For which reason he thought it bet- ter to leave every one to form a judgment of his character from his doctrine and miracles, than in all places to assume the title of Messiah publicly, under such disadvantages. Or his meaning may have been this; because it is determined that Messiah shall suffer death, it is not proper to assume that title pubhcly, lest the people declaring iu my behalf endeavour to prevent the exe- cution of the divine decree. Mark viii. 32. And he spake that sayi?fg openlj/, (7r«^^>)(rz-ion may expose him, of him also shall the So7i of man he ashamed, xditu he eometh (Luke, in his own glory and) in the glory of his Father, with the holy angels : He shall be ashamed to acknowledge one for his disciple, who has acted so unlike to him, and so unworthy of his religion. And to encourage them the more, he told them he would come to judge the world, not in Ills present low and contemned state, but most magnificently ar- rayed, both in his own glory and in his Father's; would come, not attended by twelve weak disciples, but surrounded with num- berless hosts of mighty angels. Matt. xvi. 27. For the Son of man shall come in the glory of his Father y with his ajigels, and then he shall reward every man according to his works : reward liim, not with the honours of a temporal kingdom, great offices, and large possessions, but with the joys of immortality. He shall come in his own glory, the glory peculiar to him as God-man; probably the majesty and splendour of his glorified body, a visi- ble representation of which he exhibited in the transfiguration, about a week after this discourse was delivered. He shall come also in the glory of the Father, augustly arrayed with the inac- cessible light wherein God dwells, (1 Tim. vi. 16. See Acts i. 11.) and which darting through, and enlightening all space with its ineflfable brightness, shall make even the sun to disap- pear. Withal, to render his advent to judge the world the more grand, he will come with the holy angels, attended by the whole host, (Matt. XXV. 31.) avast train, ready to execute his com- mands. In this majesty, the Lord shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, (] Thess. iv. 16'.) making heaven, earth and hell to resound. * Vcr. 38. Whosoever shall be ashamed.] In this and other passages of scripture, the profession of the Christian religion is expressly required of all who believe it, because it is the great means of continuing it in the world, and of preserving its evidences. See on Matt. x. 33. § 40. t Ibid. Adulterous p^eneration.] This expression does not imply, that the generation of which Jesus spake, was more addicted to the sin of adultery, j)roperly so called, than any other generation. It is a phrase taken from the well-known metaphor of a marriage-contract, whereby God anciently represented the relation in which the Jewish people stood to him. For the manifold violations of his laws which at this time the Jews were guilty of, particularly their rejection of the Son of God, making void God's covenant with them as a peoj)le, were fitly represented under the idea of adultery, in allusion to the ancient descriptions eiven by the prophets of that covenant. T\\c term therefore here, as in many other passages, signifies any gross wickedness whatever, and among the rest their infidelity. See on ^att. xn. cy. \J -18. '' The Sect. 71.] ON THE HARMONY OF THE GOSPELS. 158 The dead of all countries, and times, hear their tremendous call. Hark ! the living, filled with joy, exult at the approach of God; or, seized with inexpressible terror, send up doleful cries, and are all changed in a moment, in the twinkling of an eye. Behold the dead press forth from their graves, following each other in close procession. The earth seems quick, and the sea gives up its dead. Mark the beauty, the boldness, and the gladness of some, springing up to honour; but the ghastly countenances, the trembling, and the despair of others, arising to shame, and ever- lasting contempt. See how amazed and terrified they look I with what vehemence they wish the extinction of their being ! Fain would they fly, but cannot. Impelled by a force strong as ne- cessit}^, they hasten to the place of judgment. As they advance, the sight of the tribunal from afar strikes new terror ; they come on in the deepest silence, and gather round the throne by thou- sands of thousands. In the mean time the angels, having brought up their bands from the uttermost parts of the earth, fly round the numberless multitude, singing melodiously with loud voices, for joy that the day of general retribution is come, when vice shall be thrown down from its high usurpation, virtue exalted from its debasement to its superior station, the intricacies of Pro- vidence unravelled, the perfections of God vindicated, the church of God purchased with his blood, cleared of them that do ini- quity, and of every thing that ofFendeth, and established impec- cable for ever. Psal. Ixviii. 1. Let God arise, let his enemies he scattered. As smoke is driven awaij^ so drive them away. As wax melteth before the f re, so let the mcked perish at the presence of God, But let the righteous he glad, let them rejoice before God, yea, let them exceedingly rejoice. Rev. xviii. 8. For strong is the Lord God who judgeth. And now the Son of man appears on the throne of his glory, and all nations, princes, warriors, nobles, the rich, the poor, all entirely stript of their train and attendance, and every external distinction, stand naked and equal before him, silently waiting to be sentenced to their unchange- able state. And every individual is filled with an awful con- sciousness, that he in particular is the object of the observation of almighty God, manifest in his sight, and actually under his eye, so that there is not one single person concealed in the immensity of the crowd. The Judge, who can be biassed by no bribes, softened by no subtle insinuations, imposed upon by no feigned excuses, having been himself privy to the most secret actions of each, needs no evidence, but distinguishes with an unerring cer- tainty. He speaks ! Come from among them, my people, that ye receive not of their jjlagues. They separate. They feel their judge within them, and hasten to their proper i)laccs: the right- eous on the one hand of the throne, and the wicked on the other; not so much as one of the wicked daring to join himself with 154^ A PARAPHRASE AND COMMENTARY [Scct. 71. with the just. Here the righteous, most beautiful with the brightness of virtue, stand serene in their looks, and full of hope, at the bar of God, a glad company ; whilst the wicked, con- founded at the remembrance of their lives, and terrified with the thought of what is come, hang down their heads, inwardly curs- ino- the day of their birth, and wishing a thousand and a thousand times, that the rocks wonld fall on them, and the momitains cover them. But in vain. For there is no escaping, nor appealing from this tribunal. Behold, with mercy shining in his counte- nance, and mild majesty, the King invites the righteous to take possession of the kingdom prepared for them from the creation of the world. But with angry frowns he drives the wicked away into punishment that shall have no end, no refreshment, no alle- viation. Everlasting punishment I O the rejoicing I O the la- menting ! The triumphant shouting of ascending saints, caught up in the clouds to be ever with the Lord ! The horror, the de- spair, the hideous shriekings of the damned, when they see hell gapinfT, hear the devils roaring, and feel the unspeakable tor- ment of an awakened conscience. Now they bitterly cry for death, but death flies from them. Now they envy the righteous, and gladly would be such, but all too late ! — Lo, the Son of God bows his head, the signal for his servants, the heavens and the earth to depart, their work being at an end. See ! with a ter- rible thundering noise the heavens pass away, the elements melt with fervent heat, and the earth, and all the works that be there- in, are burnt up. The frame of nature dissolves ! Earth, seas, skies, all vanish together, making way for the new heaven and the new earth. It appears ! The happy land of promise, formed by the hand of God, large, beautiful, and pleasant, a fit habitation for his favourite people, and long expected by them as their country. Here all the righteous, great and small, are assembled, making one vast blessed society, even the kingdom and city of God. Here God manifests himself in a peculiar manner to his servants, and wipes away all tears from off their faces, and adorns them with the beauties of immortality, glorious to behold. Here they drink fulness of joys, from the chrystal river proceeding out of the throne of God and of the Lamb, and eat of the tree of Jife. And there shall be no more death, neither sorrow, nor cry- ing, neither shall there be any more pain. But every one, happy in himself, imparts the blessing to his fellows ; for mutual love warms every breast, love like that which subsists between the Father and the Son, mutual conference on the sublimest subjects refreshes every spirit with the divine repasts of wisdom, and joys flowing from the tenderest friendships, fixed on the stable found- ation of an immoveable virtue, gladden every heart. All the ser- vants of God serve him in perfect holiness, see his face, feel transports of joy, and by the reflection of his glory, shine as the Sect. 71.] ON THE HARMONY OF THE GOSPELS. 155 sun in the firmament for ever and ever. And there shall be no night there, and they need no candle, neither the h'ght of the sun, for the Lord God giveth them light, and they reign for ever and ever. Happy day ! happy place ! and happy people ! O blest hope of joining that glorious society ! All the serva?its of God shall serve him, and see his face : Serve God, and see his face ! What an immensity of felicity is here ! Imagination faints with the fatigue of stretching itself, to comprehend the vast, the nnmeasurable thought ! Jesus fitly inculcated the necessity of self-denial, from the con- sideration of a judgment to come, the most awful and important event in the whole compass of our duration, and which the word of God directs us to believe will be attended with such circum- stances as those just now described. His intention was, that we should fortify ourselves by this reflection, that it is eligible to en- dure a little now, when that little will preserve us from enduring unspeakably more hereafter, and lead us to the possession of in- finite and endless joys. Wherefore, if our great Master should ever honour any of us so far as to call us forth to suffer for him, let us do it bravely, and be true to God, to religion, and to our own souls; having our eye always steadily fixed on the bright crown, the white robes, the triumphant palms, by which the valiant and illustrious band of martyrs are distinguished from all the other inhabitants of the abodes above. But because the doc- trine of Christ's being constituted universal Judge, might appear to the disciples incredible at that time, on account of his humi- liation, he told them, that some of them should not taste of death, till they saw him coming in his kingdom, and by that had not only a proof of his being the Judge, but an example of the judgment he was to execute. Mark ix. 1. And he said unto them, Matt. xvi. 28. Verily I say unto you, there he some stand- ing here isohich shall not taste of death, till they see the Son of man coming * in his kingdom, (Luke, till they see tJie kingdom of God, Mark, come with i^mer.) Do not doubt that there shall be a day of judgment, when I shall come clothed with divine majesty, and attended by millions of angels, to render unto men according as their actions in this life have been good or bad. There are some here present that shall not die, till they see a faint repre- * Ver. 28. Coming in his kingdom.] Raphelius would have the verse thus translated : Shall not taste of deathy till they shall see the Son of man going into his kingdom : {i^x.°f*'^^°^ -^ "^^ Za-cnXnu. uvrn.) For he understands it of the disciples beholding Christ's ascension into heaven, where he took possession of his mediatorial kingdom, and which without doubt was a very proper proof of his coming again to judge the world. That the word i^x^hall change our vile body, that it may be fashioned like unto his glorious body, according to ihe working whereby he is able to siibduc all things unto himself. It is intimated also by Lukej for although the glory of Moses and Elias at the transfiguration was vastly inferior to that of Jesus, he says expressly tliat they appeared in glory ; not because they appeared in heaven, but because they appeared wilh-jlonous bodies, like to those which the saints shall have in heaven. There can be no doubt of this with respect to Elias, for his body was changed and fitted for immortality when he was translated. And as for Moses, though he had not his own body, he might have one formed for the occasion. the Sect. 72.] ON THE HARMONY OF THE GOSPELS. l6l the apostles to conceal what they had seen, till he should arise from the dead. Matt. xvii. 9. Aiul as they came down from the mountain^ Jesus charged them, saying. Tell the vision, (Mark nsohat things they had seen) to no man, until the Son of man be risen again from the dead. He knew that the world, and even his own disciples, were not yet capable of comprehending the design of his transfiguration, nor of the appearing of Moses and Elias; and that if this transaction had been published before his resurrection, it might have appeared incredible, because hitherto nothing but afflictions and persecutions had attended him. Luke 3 G. And they kept it (Mark, that saying, that matter) close, and told no man in those days any of those things which they had seen. They did not tell the vision even to their brethren apostles. The disciples had never heard from the doctors, that the Messiah was to die, far less that he was to be raised from the dead. On the contrary, they thought he was to abide for ever, John xii. 34. and that there was to be no end of his kingdom. Wherefore they were utterly at a loss to iniderstand what their Master meant, when he spake of his rising again from the dead ; and being afraid to ask a particular explication of the matter, they disputed much among themselves about it to no purpose. Mark ix. 10. And they kept that saying with themselves, questioning (Gr. de- bating) one xvith another, what the rising from the dead should mean. Being also much surprised at the sudden departure of Elias, and at their Master's ordering them to keep his having appeared a secret, they had no sooner finished their dispute about what the rising from the dead should mean, than addressing them- selves to Jesus, they proposed this doubt. Since Elias has gone away so soon, and since thou orderest us to keep his appearing a secret, how come the scribes to teach on all occasions, that Elias must appear before Messiah erects his empire ? Mark 1 1 . And they (Matt, his disciples) asked him saying. Why (Matt, then) say the scribes that Elias must first come ? Supposing that Elias was to have an active hand in modelling and settling the king- dom, they never doubted that he would liave abode a while on earth, and knowing that the scribes affirmed openly that Elias was to appear, they could see no reason for concealing the thing. That this is the connection of the disciples' question, is plain from Matt. xvii. 9. Tell the vision to no man until the Son uf man be risen from the dead, 10. uind his disciples asked him, saying. Why then say the scribes that Elias must first come P 11. And Jesus answered and said unto them, Elias tndy shall frst comCy and * restore all things. Jesus not only acknowledged the ne- cessity * Ver. 11. And redore all things.'] That is, as the angel citing the pro- phecy explains it, Luke i. 16. Many of the children of Israel shall he turn to the Lord their God. 17. And he shall go before him in the spirit and power VOL. II. • M 3, whosoever shall make one of these little ones to stum- ble, so the Greek word properly signifies, whosoever shall tempt them to sin, it is better for him. that a mill-stone were hanged about his ncclc^ and. he were cast into the sea. (Luke, drowned in the depth of the sea.) See on Luke xvii. 2. § 97. Hence he inferred, that it is better to deny one's self the greatest earthly satisfactions, and to part with every thing most precious, repre- sented by the figures of an hand, a loot, an eye, than by these things to cause the weakest of his friends to stumble, as some of the disciples had lately done. The amputation of our hands and feet, and the digging out of our eyes when they cause us to of- fend, import also that we should deny ourselves such use of our senses and members as may lead us into sin. Thus the hand and the eye are to be turned away from those alluring objects which raise in us lust and ambition. The foot must be restrained from carrying us intoevil comi^any, unlawful diversions, and forbidden pleasures. Nor can we complain of these injunctions as severe, since by tempting others to sin, as well as by sinning ourselves, we are exposed to the eternal punishments of hell. Matt, xviii. 7. Woe unto the world because ofoffcnces.for it must needs be that offences come: {ra cxavSaXa, temptations to sin, stumbling-blocks :) but woe to that man by whom the offence cometh, Mark ix. 43. And (Matt. Wherefore) if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the f re that never shall oc quenched. 41. Where * their worm dieth not, and the fire is not quenched. 45. And * Vcr. 41. Their worm dieth not, and the fire is not (/uenched.] These cxprersions 174 A PARAPHRASE AND COMMENTARY [Sect. 74. 45. And if thy foot offend tJice, cut it off; (see the explication of these metaphorical precepts, on Matt. v. 30. § 26'.) ' it is bet- ter for thee to enter halt into life, than having two feet to he cast into hell, into the fire that ?iever shall be quenched : 46. Where their worm dieth not, and the fire is not quenched. 47. A7id if thine eye offend thee pluck it out : (Matt, and cast it from thee :) it is better for thee to enter into the kingdom of God (Matt, iiito life) with one eye, than having two eyes to be cast ifito hellfire : 48. Where their worm dieth not, and the^fire is not quenched. The most superficial reader must be sensible, that our Lord's repeating so frequently his declaration concerning the duration of future pu- nishmentSjhas in it something very awful, and implies that mankind should attend to it as a matter of infinite importance to tiiem. It likewise affords a lesson to all the ministers of the gospel, directing them to inforce the precepts of religion which they inculcate, by frequently and earnestly holding forth to the viewof their hearers, the terrors of a future judgment. Mark ix. 49. For every one shall be * salted withfirc, [Trug yag Trvpi olKij^y^o-ctch : every one shall be salted expressions seem to be borrowed from Isa. Ixvi. 24. And they shall go forth y and look 7ipon the carcases (if the men that have transgressed against we, for their luorm shall not die, neither shall their fire he quenched, and they shall he an abhorring to aUfiesh. In this passage, the prophet is describing the mi- serable end of hardened sinners, by a similitude taken from the behaviour of conquerors, who, after having gained the battle, and beaten the enemy out of the field, go forth to view the slain. Thus at the last day, the devil, with all his adherents, being finally and completely vanquished, the saints shall go forth to view, them doomed by the just judgment of God to eternal death. And this their punishment is represented by two metaphors, drawn from the different ways of burying the dead, in use among the Jews. Bodies of men interred in the earth, are eaten up of worms which die when their food faileth; and those that are burned, are consumed in fire which extinguishes itself, when there is no more fuel added to feed it. But it shall not be so with the wicked j their worm shall not die, and their firejsliall not be quenched. These metaphors, therefore, as they are used by.pur Lortl, and by the prophet Isaiah, paint the eternal punishments of the damned in strong and lively colours. * Ver. 49. Salted with fire.] The proper translation of this passage, is. Every one shall he salted for the fire, namely, by you, my apostles : for -rvoi here is the dative, not the ablative; as it is 'likewise 2 Pet. iii. 7. where the same construction is found : 'rvoi ^rr.^aiztvoi, reserved for the fire. Every one shall be salted for the fire of God's altar, i. e. shall be prepared to be o'ffered a sacrifice to God, holy and acceptable. For though the proposition be universal, it nuist be limited hy the natu;e of the subject thus: Every one who is offered a sacrifice unto God, shall be salted for the fire as eve'rv sa- crifice IS salted with salt. Nor is it any objection against this interpretation, that the word et>.iff^n>nra: will thus stand construed with different cases in the same sentence. For both saered and profane writers make use of such constructions. Nay, they often afhx different senses to the same word in one sentence. Thus, James iv. 8. « Draiv ninh to God, and he will draw mgh to you." But the reader will have no doubt of the mean- ing of the passage, when he con^^iders that our Lord is not sivino a reason fbr Sect. 74^] ON THE HARMONY OF THE GOSPELS. 175 salted for the fire of God's altar ; salted by you with piety, in order to be offered to God,) and every sacrifice shall he salted mtk salt, Mark ix. 50. Salt is good, hut if the salt have lost its salt" ?icss, "whereXioith ivill ye season it ? Have salt in yourselves. The. argument stands thus : That ye my apostles do mortify your- selves is absolutely necessary, not only on account of your own future well-being, but for the sake of mankind who arc to be salted by you for the fire; that is, seasoned with piety and vir- tue by means of your doctrine and example, and so put in a lit condition for being offered unto God, in opposition to the condi- tion of the wicked, who being an abhorring unto all flesh, must be consumed by the worm that never dies, and the fire that is not quenched. The necessity of men's being thus seasoned with grace, in order to their becoming acceptable sacrifices unto God, you may learn from its being typically represented under the law, by the priests salting the sacrifices for the fire of the altar with salt. Having therefore this high honour of salting man- kind for the altar of heaven conferred on you, it is fit that ye contain in yourselves the spiritual salt of all the graces, and par- ticularly the holy salt of love, and peace, in order that you may be as much as possible free from the rottenness of ambition, and pride, and contention, and every ral, the power of binding and loosing, which he had formerly honoured Peter with singly. (§70.) Matt, xviii. 18. Verily I say unto you, "whatsoever ye shall bind on earth, shall be hound in heaven ; and "whatsoever ye shall loose on earth, shall he loosed in heaven. In the former grant, the power of binding and loosing had respect to nothing but doctrine. Whatever Peter declared lawful and unlawful, should be held so by heaven; whereas here it relates not to doctrine only, but to discipline also. If by their admonitions, whether public or private, the apostles brought their brethren to repentance, they loosed the guilt of their sins, the fetters by which the divine justice detains men its prisoners ; or, as it is expressed in the precedent verse, they gained their bre~ ihven, i. e. saved them from perishing. On the other hand, if the offending brother continued impenitent, after the methods prescribed were all tried, they bound his guilt the faster upon him, because, according to the laws of heaven, the terms of sal- vation which they were to preach by inspiration, none but peni- tents shall obtain pardon. Farther, to encourage good men to be very ejirnest in their endeavours to bring sinners to repentance, he assured them, that if they prayed to God for it he would hear them, provided it was agreeable to the wise ends of his provi- dence. Matt, xviii. 19. Again I say unto you, that if two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father "which is in heaven, 20. For where two or three are gathered, together in my nam.e, thei'e am I in the midst of them : I am in the midst of them by my especial favour and presence. P'or observing that in those religious assemblies they act as the duty which they owe to me directs, I will intercede with my Father for them, and procure them from him a gracious answer to their prayers. Such are the rules which our Lord would have us to observe in matters of private offence. Private admonition must be used before the cor- rection becomes more public. But in public offences the case is different. The correction of such, even in the first instances, must be public like the offences themselves, that the scandal occa- sioned by them may be removed. And in this sense we are to understand the apostle's direction to Timothy, 1 Epist. v. 20. ^* Them that sin, rebuke before all, that others also may fear." Jesus, in his discourse of private offences, had, it seems, said something about the number of times these were to be forgiven ; probably that which Luke has recorded on another occasion. Chap. xvii. 3. " If thy brother trespass against thee, rebuke him, and if he repent, forgive him. 4. And if he trespass against VOL. 11. N thee 178 A PARAPHRASE AND COMMENTARY [ScCt. 74, thee seven times in a day," lie did not mean the same, but diffe- rent trespasses, as is evident from the following clause, in which the trespassing brother's repentance is mentioned, " and seven times in a day turn again to thee, saying, I repent ; thou shalt for«rive him." For Peter having heard the doctrine of frequent forgiveness thus peremptorily inculcated, imagined it might be of dangerous consequence to society. He therefore took upon him to" object against it. Matt, xviii. 21. Then came Peter to kin, and said. Lord, how oft shall my brother sin against me, and I forgive him F till seven times P In these questions Peter express- ed great surprise, at being ordered to forgive till seven times tliose who injured him. His Master replied, that when he or- dered injuries to be forgiven till they came to the length of seven^ lie did not mean precisely that number, but that the pardon must be repeated as often as the injury. 22. Jesus saith unto him, I sajj not unto thee till seven times, hut -until seventy times ieven. This excellent morality he illustrated by the parable o^ the two servants, debtors to one lord, in which he showed the necessity of forgiving the greatest injuries, in every case where the ofiending party is sensible of his iault, and promises amend- ment, a necessity of the strongest kind, arising from this law of the divine government, That it is the condition upon which God forgives our offences against him. 23. Therefore is the lingdont of heaven likened unto a certain Icing, "which ^would take account of his servants : because I order you to forgive all who repent of the injuries they have done you, therefore the method in, which you are to be treated by me at the last day, if you refuse iorgiveness, may be represented by the behaviour of a certain king towards his servants, when he took account of them* 2i. And when he had begun, to reckon, or inspect their accounts, one was bi'ought unto him, probably his steward or treasurer, who having had the management of his revenue, owed him no less than ten thousand talents ; that is, upwards of one million eight hundred and seventy thousand pounds sterling, and who, upon inquiry, was found to have nothing. Wherefore as it plainly appeared, by his having run through such vast sums, that he had been both ncghgent and extravagant, his lord ordered the law to be executed against him. (See Lev. xxv. 39. 2 Kings iv. 1. Neh. v. 5. Isa. 1. 1.) Matt, xviii. 25. But forasmuch as he had not to pay, his lord commamded him to he sold, and his wife^ and children, and all that he had, and payment to he made. Not that the value of him, and his family, and effects, was any way equal to the debt, but as a punishment of his wickedness. For on any other supposition, it is hard to conceive how his lord, who£c humanity and goodness was so great, came to take such a rigorous measure; especially as the advantage accruing to him- self therefrom, must have been but a trifle in comparison of his loss. Sect. 74^0 ON THE HARMONY OF THE GOSPELS. 179 3oss. The steward being thus put in mind of his debt, and threatened with the execution of the law, durst neither deny it nor make light of it, as many do who are admonished with respct to their sins. For the accounts were at hand, and the officers had laid hold on him to bind him, ver. 27. In great per- plexity, therefore, he fell down on the ground, and besought his lord with many tears to have patience, promising to pay the whole debt. 26. The servant ihcrifore fell dotvn, and wo?'- shippcdhim^ saiji?ig. Lord, /lave patie7ice tvifh me, and I mil pay thee all. The confusion he was in made him say this without consideration ; for the debt which he owed was a sum by far too great for one advanced in years, as he was, and who had nothing, ever to think of acquiring. However, his lord being of an ex- ceeding generous and merciful dispositions, was touched with his distress, had compassion on him, and ordered him to be loosed. 27. Then the lord, of that servant tvas moved ivith comjmssion and loosed him, and forgave him the debt, that is, did not insist on present payment, for he afterwards exacted the debt, ver. 34. 2S^ But the same servant ive?it ont, and found one of his fellotso- servants "cDhich ozced him an hundred pence ,• and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. , The Roman penny, or denarius, which is here spoken of, being in value about sevenpence-halfpenny of our money, the whole sum that was due to him did not much exceed three pounds sterling. Therefore his craving this trifle in so rough a manner, immediately on coming out of the palace, where so much lenity had been shewed to him in a matter of far greater importance,- manifested the very basest disposition in the man. 29. And his fellow-servant fell down at his feet, and besought kirn, saying. Have patience with me, and I will pay thee alL Though this poor man's creditor was a fellow-servant, and con- sequently no more than his equal in rank, he humbly fell down at his feat, and with the same earnestness entreated him as he had done his lord, making him a promise, which there was not only a possibility, but a probability of his performing. I will pay thee all. Nevertheless the other, forgetting the much greater mercy that had beeen shewed to himself so lately, in the like cir- cumstances, by their common master, was insolent and inexorable, and would not wait a moment. He went immediately, and cast the man into prison. 30. And he would not, but went and cast him into prison, till he shoidd pay the debt. Such inhumanity in such circumstance, and from such a man, afflicted all his fellow- servants exceedingly. So they came and told it to their lord. So when his fellow -servants saw what was done, they were very sorry, and came and told their lord all that was done. 32. Then his lord, after he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, the vast sums thou owedst N 2 me. 180 A PARAPHRASE AND COMMENTARY [Sect 74, iiic, because thou desiredst me : I forgave thee because thou ac- knowledgedst the debt, fell down at my feet, and humbly beggedf-t me to have patience, promising to pay me. Matt, xviii. 33. Shouldst not thou also have had compassion on thy fello'UD-ser'cant i who likewise acknowledged his debt, and promised payment, shewing thee in his supplication, though thine equal, as mucli respect as thou showedst to me, thy lord and king. Thou shouldit therefore have had compassion on him, even as I had pity on thee, 3 1-. And his lord was wroth, was exceedingly enraged, a?id * de- livered him to the tormentors, till he should pay all that was due unto him : He ordered him to be tortured till he should make payment of the whole debt. In this parable, which may be considered as our Lord's expli- cation of the fifth petition of his own prayer, there are three things set in opposition; namely, the lord to his servant, an im- mense sum to a trifle, and tlie most extraordinary clemency to the greatest cruelty. The application of the parable therefore is easy, and fit to overturn all the arguments whereby evil minds justify revenge; particularly those that are taken from the nature and number of the offences committed, or from the dignity of the persons against whom they are committed, or from the benefits conferred on the persons who commit them. For, in tlje first place, what are men compared with God ? In the second place, how great sums do each of us owe to him ? In the third place-, how triflinor are the offences which our brethren commit acrainst us, perhaps through inadvertency, or in consequence of some pro- vocation received from us ? Most unworthy, therefore, of the di- vine mercy arc weak mortals, who, notwithstanding they are • Vcr. 34. Belicered lilm^ Sfc.l This at first sight may seem an improper method of obtaining payment in such circumstances. Yet when it is con- sidered, that the man's behaviour to his fellow-scn-ant, shewed him to be a wretch, not only of tlie most barbarous disposition, but extremely covet- ous, his lord had reason to suspect that he had secreted his money and goods, especially as nothing appeared in his possession. Wherefore he wisely ordered him to be tortured on the rack, till he should discover with whom they were lodged, and make complete payment. Besides it may be considered in the light of a punishment incomparably heavier than that \\hich was to have been inflicted on him purely for his insolvency. For though the debt was immense, yet whilst it appeared to have been con- tracted, not by fraud, but by extravagance and bad management, he was only to be Pold with his family for a certain term of years, that payment might be made as far as their price would go. But now that he added to bis former misbehaviour, covetousness and unmercifulncss in the exaction of a trifling debt from a fellow-servant to whom he ought to have been more indul- gent for the sake of their common lord, who had been so kind to him, there wQs all the reason in the world to suspect, that in his lord's affairs he was more fraudulent than negligent. For which cause he was delivered to the tormentors, to be punished in the manner his crimes deserved ; than which, a stronger representation of God's displeasure against men of unmerciful, un- forgivmg, and revengeful dispositions cannot be set forth, or even conceived by the utmost force of human imagination. themselves Sect. 7^'^ ON THE HARMONY OF THE GOSPELS. 181 tliem^elv^es weighed down with an infinite load of guilt, are im- placable towards their fellow-men, and will not forgive them the smallest offences, although they have a due sense of them, and express their sorrow for them. Persons of this monstrous dis- position, should seriously consider the conclusion and application of the parable in hand. 35. So likewise shall my hecfoenly leather do also unto you^ if ye from ym^r hearts, that is, really, inwardly, and not in word or tongue only, forgive not eveiy 07ie, however great or rich, or powerful you may be, his brother their trespasses, A most awful threatening, which ought to strike terror into men of fierce and implacable minds. For whatever they may think, it shall in its utmost extent be executed upon all who will not be persuaded by the consideration of the divine mercy, fully to for- give, not their fellow-servants merel}', but their own brethren and God's children, such petty trespasses as they may happen to commit against them, but afterwards are sensible of their fault, make reparation, and promise amendment. 9 LXXV. Jesus leaves Galilee, and goes up to Jerusalem to the fourth passover by the iscay of Per ea. Matt, xix, 1, 2. Markx. 1, After delivering the parable of the servant debtors, our Lord v%ent into Judea. Matt. xix. 1. And it came to pass tluit when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judea beyond Jordan, Properly speak- ing, no part of Judea was on the farther side of .Jordan ; for though after the .Tews returned from the captivity, the whole of their land was called Judea, especially by foreigners who hap- pened to mention their affairs, it is certain that in the gospels, Judea is always spoken of as a particular division of the country. We may therefore reasonably suppose that Matthew's expression, jcaj ijX^cV g<^ TOL ogioi rY}i l^^ccict; Trsgocv rs ioQ^ocva, is elliptical; and may supply it from Mark thus, And came into the cocsts of Judea, lid m rrsgxv m logduva, through tJie cauniiy beyond Jordan, For 7vlark says expressly, x. 1. >cax£ i.- tjuch is the plan on which I have formed the harmony or our Lord s history, Ironi tl.c third passover, which happened after the first miraculous dinner, John vi. 4. to his passion. It may be worth while to consider not only the foundation upon which it is built, but the opinion o( others in so important a branch of ihe subject. All the evangelists relate the first miraculous dinner, for whicii reason they must all be supposed to coincide at that period. But John vii. 1. we are told, that ajlcr these things, \\z. the first miraculous dinner, and the conversation in the synagogue of Capernaum, Jesus walked in Galilee, for he would not walk in Jewry, because the Jews sought to hill him. It seems some fresh attempts had been made upon his life at the passover immediately following the first miraculous dinner, as was shewed in the account of that passover, p. 350. wherefore the journey into Galilee mentioned John vii. 1. and the other transactions connected with it, come in naturally after that attempt. The transactions connected with the journey into Galilee are, the journey to the country of Tyre and Sidon, the return through Decapolis, the second' miraculous dinner, the journey into the territory of Cesarea Philipp?", the transfiguration, the cure of the epileptic boy, and the strife of the disciples about the chief posts in the Messiah's kingdom, as they were travelling into Capernaum, where the receivers of the didrachmas accosted Peter. Alter the transaction last mentioned, the journey into Judea through Pcrea, is related hy Matthew and Mark. But about this time the feasts of tabernacles and dedication were celebrated, at both which, according to John's account, Jesus was present. The difficulty therefore is, to fix precisely upon the place of the three histories, where these feasts, with theu* transactions, should be introduced. To begin with the gospels of Matthew and Mark ; the feasts of tabernacles and dedication, which John tells us our Lord attended, should not be brought in before the journey into Judea by Perea, because, properly speak- ing, there is no place at which they can be introduced into these gospels, till that journey is mentioned. Besides, John, who has given us the history of these feasts, and of our Lord's transactions at them, tells us, that alter the third passover, he industriously kept out of Judea, and walked in Galilee lor a considerable time, being afraid of the Jews. Since therefore he con- tinued so long in Galilee, his first return into Judea, and by consequence the feasts under consideration, could hardly happen before the journey mentioned l.y Matthew and Mark, which brought him into Judea through Perea. Yet tiiese feasts must have ha|)pened before the next particular found in the gos- ■ pels of Matthew and Mark, viz. the conversation with the Pharisees on the subject of divorce; because the things related by the two evangelists after that conversation, are so connected together, that there is no where else an oppor- tunity for the feasts to be brought in. Wherefore with respect to the histories of Matthew and Mark, it cannot be doubted, that the feasts of tabernacles and dedication mentioned by John should be brought in between the jour- ney into Judea by Perea, and the conversation with the Pharisees on the subject of divorce. The relation which these feasts bear to Luke's history comes next to be considered. Luke ix. 46. the strife of the disciples is mentioned, and, chap, xviii. 15. the history falls in again with Matthew and Mark, in the account of the infants who were brought to Jesus to be blessed. Here, therefore, we have a large detail of transactions, said to have hap- pened between the two events, which stand so near to each other in Matthew and Mark; and consequently to assign John's account of the two feasts their proper places in Luke's history, m\ist be a matter of some diffi- culty. The whole of Luke, from chap. ix. 51. where the histories sepa- rate, to chap, xviii. 15. where they again coincide, may be placed either before the feasts mentioned, or after them, and before the resurrection of Lazarus; or part before these feasts, and part after; or wholly after thc^ resurrection Sect. 7«5.] ON THE HARMaNY OF THE GOSPELS. 185 resurrection of Lazarus, and before the concluding passover. That the whole of this passage cannot be placed before the feasts, is evident fror i tseveral particulars in the passage itself; for instance, Luke xiii. 35. where, in his first lamentation over Jerusalem, Jesus declares, that its inhabitant-; should not see his face, till they should say, " Blessed is he that cometh in the name of the Lord;" wherefore he did not enter Jerusalem after that, till he was received with hosannas. The passage in Luke cannot be wholly brought in after the feasts, and before the resurrection of Lazarus, because if our Lord died at the following passover, there was no feast in that pe- riod to which he could be going when the Samaritans refused to lodge him, Luke ix, 53. Indeed, because it is said, Luke ix. 53. /hid it came U pass, that when the time was come that he should be received up, &c. it may be thought, that this part of the history should be wholly placed after the resurrection of Lazarus, and before the passover at which Jesus suffered. But, besides the reason mentioned, the Greek tyivtro tv tu ^o-vf^TX*ipii(r^cc^ rrat 7;fxi^x; rm avaXi-^^iug avrn, docs not imply, that the precise moment of our Lord's ascension was come. The time was fulfilled, which, according to the Hebrew idiom, signifies, that it approached or drew on. Withal, the mission of the seventy disciples, the transactions following thereon, our Lord's return into Galilee, Luke xvii. 11. and the journey through part of Samaria, all related in the passage before us, seem to be inconsistent with this scheme of harmony. Upon the whole, the plan laid down in the beginning of this note, looks more like the tri:th than any of the rest, viz. that part of the passage in hand contains an account of what happened be- tween the feasts of tabernacles and dedication, and part of it what hap- pened after the feast of dedication, and before the resurrection of Laza- rus. Indeed Le Clerc goes differently to work about the same scheme. He supposes that the seventy disciples were sent out as our Lord wai going up to the feast of tabernacles; accordingly he relates their return, Luke X. 17. after John's account of the transactions at that feast, chap, vii, 2. to chap. X. 21. then brings in the whole of Luke, from chap. x. 21. to chap, xviir. 15. and after that gives John's account of the feast of dedica- tion. And because Matt. xix. 1, and Mark x. 1. tell us, that Jesus re- turned into Judea through the country beyond Jordan, he supposes, that Jesus went away after the feast of dedication into Galilee, and from thence passed into the country beyond Jordan, and so returned to Judea. But against this order it may be objected, 1. That both Matthew and Mark aifiirm expressly, that the journey into Judea by Perea immediately fol- lowed the reproof given to the disciples, for contending who should be the greatest. 2. When Jesus went to the feast of tabernacles, he did not go openly, but as it were In secret, John vii. 10. Whereas in the jocr- ney, Luke ix. 51. which Le Clerc and others suppose was to this feast, he sent forth the seventy disciples, was followed by a great crowd, and i.e. doubt wrought several miracles, Luke ix. 57. x. 25. Besides, in the fore- cited passage, John tells us, that Jesus did not go from Galilee to the feast of tabernacles, till his brethren were departed ; if so, he could have little time by the way to work miracles in Samaria, or send forth the seventy, as Le Clerc and others are obliged to suppose, who think the journey men-, tioned Luke ix. 1. was to the feast of tabernacles. To conclude, thij' journey is said to have happened when the time of his being received up drew on, Luke ix. 51. and consequently agrees better to the feast of de- dication, which happened about two months after the feast of tabernacles, and but four months before the passover ; for in that space all the subse- quent transactions mentioned in the history might easily happen. See tije second preliminary observation. .5. To bring in the feast of dedicatior;, ^s Le Clerc does, after Luke xviii. 14. seems contrary to our Lord's de- £laration, Luke xiii. 35. Ye shall not see i7ie, until the time come^ when ye shall 2 186 A PARAPHRASE AND COMMENTARY [ScCt. 76. ^all saif, Bussed is he that cuvu-th in Ihc name of the Lord: which implies, that lie dill not go to Jerusalem, till he rode in amidst the triumphs and acclamations t)f the people, a few days before his death. 4. John seems to saw that after the itasc of dedication our Lord went directly to Betha- bara, beyond Jordan; whereas Le Clerc, and the rest, fiml themselves obliged to suppose, that he went first to Galilee, and from Galilee into Perea. ^ LXXVI. Jesus i^oes up to Jerusalem to celebrate the feast of tabenuicirs. In the temple he preaches to a great concourse of people. IVJiile he is preaching, the senate send, their officers to appirhcnd him. The officers, charmed \s:ith his eloquence, go axariij ivithotit attempting to lay hands on him, Jesus continues his discourse. John vii. 2 — 53. viii. I. And now the feast of tabernacles drew on, which the law, Lev. xxiii. 39. ordained to begin on the fifteenth day of the se- venth month, answering to our September and October, so that it happened in the end of the former, or in the beginning of the latter month. During the continuance of that solemnity, the males of the Jewish nation that were fit to travel, dwelt at Jeru- salem in tents or tabernacles made of the boughs of trees, in commemoration of their fathers having dwelt in tabernacles of this kind for the space of forty years in the wilderness. A little while before the feast, Jesus being in Galilee, whither he had returned from the fourth passover, some of his kinsmen, who had not as yet believed on him, desired him to go up to the ap- proaching solemnity and shew himself. John vii. 2. No'cd the Jev^s feast of tabernacles "iSjas at hand: 3. His brethren therefore ^aid unto him, Depart hence, and go into Judea, that thy disciples there also may sec the "vcorks that thou doest : 4. For there is no man that doeth any thing in secret, and he himself seeketh to be knois:n opeidy ; if thou do these things, she^^ thyself to the "ncorld. 5. For neither did his brethren believe on him. As they did not believe on him, they condemned him in their own minds, and said that he acted altogether absurdly, in passing so much of his time in Galilee, and the other remote corners of the country, while he i)retejided to so public a character as that of Messiah ; that it would be much more for his interest to make disciples in Jerusalem and Judea, the seat of poM^er ; and that he ought to work his miracles there as publicly as possible, before the great and learned men of the nation, whose decision in his favour would have grent influence to induce others to believe on him. But Jesus knowing the malice of the inhabitants of Jerusalem, did not incline to be among them longer than was absolutely neces- sary, lest they might have taken away his life prematurely. He therefore told his relations that his time of going up to the feast was not yet come. 6. Then said Jesus unto them, My time is net Sect. 76.] ON THE HARMONY OF THE GOSPELS. 187 not yet come, but your time is alrcays ready. 7. The world cav^ not hate you, but me H haieth, because J testify of it, that the Zi'orks thei'eqf are evil. It is not proper for me to go up till the feast is about to begin, but ye may go up at any time you please, since you have done nothing to make the Jews unfriendly to you, as I have done, who, by the purity of my doctrine, and the freedom of my reproofs, have provoked their malice to the highest pitch. 8. Go ye up unto this feast ; I go not up yet unto this feast, for my time is notyetfdl come : the time of his suflerinofs, which the evanjjelist calls his hour, ch. viii. 20. or the time of his going up to the feast. 9. JVhe?i he had said these icords unto them, he abode still in Galilee. 10. Bid "ischen his bre- thren iicere gone up, then ivent he cdso up unto thefiast, not openly, hid as it wae in secret. This suffpesls another reason for our Lord's delay. Had he taken his journey at the usual time, the multitudes that were on tlie road gathering round him, and ac- companying him to Jerusalem, might have given fresh matter of offence to his enemies ; for which reason he did not set out till the bulk of the people were gone, and then he went up, 7iot openly, but as it 'were in secret ; that is, he neither preached, nor wrought miracles by the way, nor had any crowd attending him. Jesus did not appear publicly immediately on his arrival in Je- rusalem, which occasioned the Jews to dispute his character. Some affirmed that he was a true prophet, and that his not at- tendinir the feast miofht be owinf^ to several accidents. Others affirmed that he was a deceiver, who paid no regard to the di- vine institutions. However his friends defended him only in private, not daring to speak openly in his behalf, for fear of the inhabitants of Jerusalem. John vii. 1 1. Then the Jews sought him at the feast, and said, Where is he ? 1 2. And there xvas much miuinuring among the people, concerning him : for some said, He is a good man ,- other's said. Nay, bid he deceiveth the people, 1 3. Uowbeit, no man spake opdidy in defence of him, for fear of the Jews. At length, about the middle of the feast, Jesus came into the temple, and preached many important doctrines of true reU- gion, with such strength of reason, clearness of method, and ele- gance of expression, that his enemies themselves were astonished, knowing that he had not the advantaoje of a liberal education. 14. Now, about the midst of the feast, Jesus went up into the temple, and taught. 1 5. And the Jews marvelled, saying, Hona knoweth this man letters, having never learned ? 1 6. Jesus an- swered them, and said. My doctrine is not mine, but his that sent me : The doctrine which I teach you is not the product of hu- man wisdom. I have neither been taught it by masters, nor have I acquired it by my own study; but it is the doctrine of God who has inspired me with it, because I am his messenger. He told 188 A PARAPHRASL AND COMMENTARY. [SeCl. 76. toll! them likewise, that they could be at no loss to know from whence he, or any teacher, derived his doctrine, provided they were themselves virtuous persons, had laid aside their prejudices, and were resolved to do the will of God, how contrary soever it might prove to their own inclinations. 17.- Ifnnij man\i^ill do his "ji-ill [UXyi to &=\riy.x uut^ ttcxsiv, is desirous to do his rvill) he shall knrm) of the doctrine, whether it be of God^ or whether / sjjeak of mijsclf. Good men can easily judge of any teacher, whether lie and his doctrine come from God, not only because the divine wisdom and goodness are interested to secure such from ca- pital errors, but because they themselves have no predominant evil inclinations to prejudice them against the truth, when it ap- pears ; and because they can discern how far any doctrine is con- formable to the principles of virtue, which they possess. Hence, if one teaches what makes for the advancement of his own worldly interest, or for the gratification of his pride, or any other evil passion, the doers of the will of God will immediately know that .such a teacher is an impostor. 18. He that speaketh of him- self, seeheth his oxscn glonf. Whereas if a prophet proposes doc- trines, which have a tendency to reform men and to advance the glory of God, without regard to the opinion of the world or to liis own interest, he must certainly be sent of God, and should not by any means be suspected of imposture ; hut he that seeh- eth his gloi-y that sent him^ the same is true^ and no unrighteous- ness is in him : no falsehood, no design to deceire the world. — 1 9. Did not Moses give you the law, and yet none of you heejpeth the law ? Why go ye about to kill me P There is a remarkable beauty in this sudden turn of the sentiment. Some of the Jews called Jesus a false prophet, because on the Sabbath he had healed the paralytic, who lay in one of the porticos of Bethesda, (John V. 9.) pretending that it was a gross violation of the law of Moses, which no good man, far less a prophet, would be guilty of. In answer to these evil surmises, he told them plainly, that however much they pretended to reverence the authority of Moses in his law, they made no scruple to violate the most sacred of his precepts ; they had entered into a resolution of murdering him, directly contrary to every law of God and man, and for the same end were laying secret plots against his life. This reproof came in with singular propriety and force, imme- diately after Jesus had, by the most convincing arguments, proved his mission from God. John vii. 20. The people answered and ^aid. Thou hast a devil ; either thou art mad, or thou art actuat- ed by the malice of the devil, (see on chap. viii. 48. §77.) who goeih aboiU to kill thee ? 2\, Jesus answered and said unto themy * I have * Vcr. 2 1 . / /lat-c dove one work, and ye all mangel.] With this clause i,hould he joined the wonlo iiecTuro, in the beginning of the next verse, if Sect. 76.] ON THE HARMONY OF THE GOSPELS. 189 have done o?ie "joork, and ye all marvel: I have done a miracle of an extraordinary kind on the Sabbath, which ye think incon- sistent with the character of a good man, and therefore ye won- der how I have performed it; but I can easily vindicate my cha- racter by an argument, which it is not in your power to gainsay. 22. * Moses therefore gave unto you circwncision, the law of cir- cumcision, [not because it is of Moses, hut of the fathers) and ye on the Sabbath day ciraimcise a man. The sentence should be construed thus : xa* sv ax^^ciToo 'KitnrsiJ.nr: uvQgwTrov a^ on ex ra Mwc-sWf eg-iv, «AA' ex rcov Trarsgoov, and on the Sabbathye circumcise a maii^ not because it is a precept of Moses only, (see on Luke xiv. 1 2. §9'2.) but of the fathers Abraham, Isaac, and Jacob. 2ti.Ifama?i: on the Sabbath day receive circumcision, that the law of Moses shoidd not be brohen, are ye angiy at me, becaiise I have made a man even/ i::hit whole on the Sabbath day P oTn 6\ov av^gooTvov uyiv cTroiTjcra sv c-aocxTcti ; because I have made a Mohole man, or the whole of a man sound on the Sabbath day : Since ye think yourselves bound to dispense with the strict observation of the Sabbath for the sake of another precept which is only of a ceremonial nature, how can ye be angry with me, because, in pursuance of the great end of all the divine laws, 1 have cured a man who was infirm in all his members, and that with far less bodily labour than you perform the ceremony of circumcision, and cure the wound that is made by it ? 24. Judge not accordiiig to the appearance, but. Judge righteous judgment : Consider the nature of the things, and judge impartially, without regard to your own prejudices, or to the ^ujiorstition of your teachers. 25. Then said some of them of Jerusalem, Is not this he whom they seek to kill P 26. But lo, he speakcth boldly, and they say nothing \mto him ; do the riders kuow itideed that this is the very Christ F The inhabitants of Je- rusalem, always Christ's bitter enemies, asked with surprise and irony, if our Lord's boldness, and the silence of the rulers, pro- ceeded from their having acknowledged him as the Messiah. At the same time, in derision of his pretensions, they added, John we may trust the judgment of Henry Stephens, Casanbon. Beza, Bois, Knatchbull, Homberg, Mills, &-c. / have done oiic work, and ye all marvel at it. And it must be acknowledged, that we have precisely the same construction, Mark vi. 6. ««/ i$avu,al% ^iamv osT/r^av (tvr^v, he marvelled at their unbelief. All the versions, however, retain the common pointing. * Yer. 22. Moses therefore gave taito you circumcision^ cSrc] A/a rvr« Kuffr.f 'hi^xx.ii vfii» ryiv irt^^irof/.vv, &c. If the Common pohiting oi^ this passage i* retained, the translation must run thus : Because that Moses gave you°the precept concerning circumcision, ye circumcise a vian even on the Sahbalh. But the correction proposed by the critics mentioned above, makes the sense moro clear and elegant; thus, 22, Moses gave you the law of circumcision, and o;» the Sabbath ye circumcise a man, not because it is a \)TecQ\)i of Moses only, but of the fathers. 25. If a man receive circumcision on the Shbbath, in order thU the taw of Moses be not bro'(cii, are yr angr^ with me became I have made th:r ji'hole of a man sound on the Sabbath f - vii. 27. 190 A PARAPHRASH AND COMMENTARY [ScCt. 76, vii. 27. Hoii:beit, xvc hiow this man xohence he is ? i. e. we know Iiis parents and relations, (John vi. 42.) but 'when Christ cometh, no * man knoivcth xvhence he is^ alluding to the obvious popular sense of Isa. liii. 8. " who shall decUiie his generation ?" 28. The?t cried Jesus in the temple, as he taught, sayifig, Ye both knoiD me^ and xdieJKe I am ; and I am not e^yme tif myself, but he that sent me is> tnu\ whom you knoxv not: Though you pretend to know nic, and whence I am, it does not follow that 1 am destitute of tlie prophetical characters of Messiah, and an impostor come to yon of my own accord. I am really sent to you by God, who is true in* all the prophecies he uttered by his servants, con- cerning Messiah, for they are all fulfilled in me ; but you are wholly ignorant of his blessed perfections and gracious counsels, and have no inclination to obey his will. 29. But I know him, for I am from him., and he hath sent me. Were you acquainted with what the prophets have said concerning Messiah, as you pietcnd to be, you would know this to be one of his })rincipal characters, that he is to understand the perfections and will of Gotl more fully, and to explain them unto men more clearly, ilian any messenger from God ever did before. Withal, by con- sidering the nature of my doctrine, you would see this character remarkably I'ul filled in me, and thereby would be sensible that I am from God, and that he hath sent me. This defence did not pacify his enemies, for some of them would gladly have apprehended him; however, none of them had the courage to lay hands on him, being restrained by Providence, because the season of his sufferings was not yet come. John vii, 20.. Then they sought to take him ; but no man laid hands on him, became his hour xvas not yet come. In the mean time the miracle which he had lately performed on the infirm man, was so. great, and so well known, and this defence by which he justified himself so clear and so convincing, that many of the people believ- ed on him, publicly affirming that he was Messiah. 31. A7id muny of the peojyle believed on him, and said, When Christ cometky nmll he do more miracles than these "which this man hath done P The * Ver. '27. Xo man hwiucth whence he w.] That this is not meant of the place of Messiah's birth, as the author of the Literal Scheme would have us to believe, but of his particular parents and relations, is plain from the follow- ing verse 42. where the people who spoke the above declare their knowledge of the place of Messiah's birth, and of the family from which he was to spring. 42. Hnih not the Scripture said, that Clirist cometh of the seed of David, and out of the town of BetJilehem where David was ? that the Jews knew the place of Messiah's birth, is evident likewise from the answer which the cliief priests and Pharisees returned to Herod, who demanded of them where Christ should be born. Matt. xi. 4. And when he had gathered all the chief j^riests and scribes of the people together, be demanded of them, where Christ should he horn. 5. And they said unto him, in Bethlehem of Jiidcrt ; for thus it is written by the prophets. (5. And thou Bethlehem in the tandof Jndra, &c. attachment Sect. 7^0 ^^ THE HARMONY OF THE GOSPELS. 191 attachment of the common jieople to Jesus, greatly incensed the chief priests and Phariscess, with all their adherents ; and there- lore, on the last and great day of the feast, being met in council (as appears from ver. 32. 45. 50. 53, compared), they sent their officers to apprehend him, and bring him before them, thinking to confute his pretensions, and punish him. S'2. The Pharisees heard that the jieopJe murmured such things concerning him ; and the Pharisees and the chief 'priests sent officers to take him. While these things were doing in the council, Jesus was preach- ing to the people concerning the improvement which it became them to make of his ministry among them. John vii. 3;^. Thcfi said Jesus unto them^ Yet a little while I am with j/ou^ and then I go unto him that sent me, see ver. 29. My ministry among you is drawing towards a conclusion ; you ought therefore, while it lasts, to make the best possible improvement of it, particularly you should listen to my sermons with great attention, that you may have your minds stored with the truths of God, before 1 go away ; for after I am gone, you shall earnestly desire my pre- sence v.ith you, but shall not obtain it. 34. Ye shall seek me, and shall not Jind me. This seeking for ths Christ, or Messiah, was general through the nation, during the calamities in Judca^ occasioned by Titus and his armies ; and has continued among the Jews ever since, in all the countries where they have been dispersed, but to no purpose, for their Messiah having already appeared, it is in vain to expect another. By thus predicting his own death, our Lord insinuated, that he both knew the present disposition of the council, and foresaw that they would soon put an end to his ministry, by taking away his life. And * where I am, thither ye cannot come : Ye cannot come to heaven where I am soon to be. The reason mentioned in the parallel passage, shews this to be our Lord's meaning, chap. viii. 21. " I go my way, and ye shall seek me, and shall die in your sins, whither I go, ye cannot come ;" because ye shall die in your sins, or, as it is expressed in this discourse, because ye shall not find me, you can- not come to heaven. 35. Then said the Jews among themselves. Whither will he go, that we shall not fnd him? Jesus spake con- cerning his death, resurrection, and ascension; but the Jews did not understand himj for thev imatjined that he threatened to leave * Ver. o4. Wherel am, &c.: Henry Stephens, Casaybon, Tanaquil, Faber, and Pearson were of opinion, tbat for where I am [tlfc), sum) we should read tvhere I go, {iif*i, eo, changing the accent) as it is expressed in the parallel passage, chap. viii. 21. The common reading, however, is justly defended by Grotius, who observes, that itf/.i, eo, is a poetical word, seldoui used by prose writers. Nor is there the least necessity for the alteratioi; proposed ; our Lord's declaration, and the answer which the Jews made to it, being perfectly coherent according to the common reading: t/c shall seek me, and shall not find mc ; and vjhcre /a?w, namely, when yc seek me, thither yc cantiot come, thcnj, IQ-^ A PARAPHRASE AND COMMENTARY [SeCt. /G. ihem, and go among iheir brethren oF the dispersion : will he go to the disptrsed among the Gent if es, and teach the Gentiles P 36. What manner of saijing is this that he hath said. Ye shall seek tne, and shall not find mc, aiid iichere I am, thither ye cannot coine ? This saying is unintelligible and absurd, for though his meaning be, that he is going to preach among the Gentiles, surely it in j)ossible for us to follow him thither. It is commonly supposed, tiiat while Jesus was thus discoursing in the temple, on the last and great day of the feast, the water from Si loam was brought into the women's court (see the de- scription of the tcm})lc in the note on § 122.) with the usual so- lemnities, according to the directions of the prophets Haggai and Zcchariah, if we may believe the Jewish writers. Part of this water they drank with loud acclamations, in commemoration of the mercy shewed to their fathers, who were relieved by the miracle of a great stream of water made to gush out of a rock, (Psal. Ixxviii. 20.) when the nation was ready to die with thirst in a sandy desert, where was neither river nor spring ; and part of it they poured out as a drink offering, which they accompanied with prayers to almighty God for a plentiful rain to fall at the following seed-time ; the people in the mean time singing the passage, Isa. xii. 3. With joy shall ye draxv 'water out of the icells of salvation. Jesus, whose custom it was to raise moral in- structions from sensible occurrences, took this opportunity of in- viting, in the most solemn and affectionate manner, all who were in pursuit whether of knowledge or happiness, to come unto him and drink, in allusion to the rite they were then employed about. By coming to him and drinking^ he meant believing on him, as is plain from chap. vi. 35. § 62. And to encourage them, he pro- mised them the gifts of his Spirit, which he represented unden the image of a river flowing from their belly, to express the effi- cacy and perpetuity of these gifts, together with the divine plea- sures which they produce, by quenching the desires of those who })ossess them, and fructifying others who come within their influ- ence. See on John iv. 14. § 22. John vii. 37. In the last dayy that great day of the feast, Jesus stood, probably in some conspi- cuous place, a7id cried, saying. If any man thirst, (see Isa. Iv. 1.) let him come unto me, and drink. 38. He that believeth on me, as • the Scripture hath said, out of his belly shall flm rivers of living * Ver. 38. As the Scripture hath said.] Some imagine, that our Lord had one or other of the following passages now in his eye, Isa. xxxv. 6. xhv. 3. Iviii. 11. Ezek. xxxvi. 25—2?. «ia However, as none of these icxxs contain the precise words, Castalio, Zegerus, Capeilus, and others, reiyinc on the authority of the Syriac version, and of Theophylact, would have the sentence pointed in such a manner, that the clause, as the Sciip- tMre hath said (or conmanded, uti^ see on Matt. ix. 5, § 33.) may be joined to he that bchcveth on me, and separated from out of his belly skaU flow, &c. According Sect. 76.] ON THE HARMONY OF THE GOSPELS. 193 Uvhicr water. The flowing of rivers of living water out of the believer's belly, is an idea taken from receptacles round springs, out of which great quantities of water flow by pipes. This figure, therefore, representee! the plenitude of spiritual gifts to be possessed by believers, and the happy effects which they should produce in the world. The faculty of speaking all the diflerent languages on earth fluently, which was the first gift of the Spirit, qualilying them to preach such tloctrines of the gospel a« the Spirit revealed to them, they were both watered themselves, and in a condition to water the Gentiles, not w^ith small streams, but with large rivers of divine knowledge; and so the land, which till then had been barren, was from that time forth to be exceed- ing fruitful in righteousness to God. Accordingly the evangelist adds, by way of explication, 39. But this spake he of the Spirit^, lahich ihcij that believe on Jiim should 7'eceive ,- for the Holy Ghost lioas not yet given, because that Jesus was/not yet glorified : The gifts of illumination and utterance v.'cre not yet communicated to believers, being what they received on the day of Pentecost, to fit them for converting the world. Nevertheless, if the uni- versality of the invitation and promise inclines the reader to think, that on this occasion our Lord had the ordinary influences of the Spirit also in his eye, the evangelist's remark, that the Holy Ghost *mas not yet given, wdll not exclude them ; becanse even these might at that time be said not to have been given, as they had been given but sparingly, in comparison of the plentiful distribu- tion which was to be made of them to all believers after Christ's ascension. Accordingly, the ordinary influences of the Spirit, are often in scripture represented as the consequences and" reward of faith, Gal. iii. 14-. Eph. i. 12. On this subject Jesus, it seems, was discoursing, when the offi- cers sent by the council to apprehend him (vcr. 32.) came up ; but as it was an uncommon topic, and he seemed to be speaking with great fervency, their curiosity made them willing to hear him a little before they laid hands on him, ver. 44, 45. The eloquence with which he handled his subject, struck them ; every word he uttered being well chosen, aptly placed, and grace- fully pronounced, there \vas not only a sweetness in his sermons that enchanted the ear, but a plainness and perspicuity also, which made the beauties of truth shine before the understanding with that lustre which is peculiar to themselves. Even these his ene- mies, who were come with an intent to lay violent hands on him, were deeply smitten. The greatness of his subject, made as it were visible by the divine speaker, filled their understandings ; the warmth and tenderness with which he delivered himself. According to this pointing, our Lord does not say that the Scripture prquiises rivers shall flow out of the believer's belly, but only that it commands men to believe on him. VQL. II. o penetrated 19^ A PARAPHRASE AND COMMENTARY [Scct. 76' penetrated their hearts ; they felt new and uncommon emotioTis ; in a word, being overwhelmed with the greatness of their admi- ration, tliey silently stood astonished, condemning themselves for ha\nng come on the errand ; and after a while returned without accom})li^hing it, see ver. 44, 45. Had our Lord in this discourse pleaded for his life to the officers of the council, as Plutarch tells us in Mario Marcus Antonius the orator did to Marius' soldiers, who came to kill him, his success with them had been a great and wonderful effect of eloquence; but it must appear unspeak- ably greater, and be supei'ior to all praise, when we consider that it was a discourse addressed to others, and on a spiritual subject too, wliich thus disarmed a band of enemies and rendered them friendly. The officers were not the only persons on whom this sermon made a deep impression; our Lord's hearers in general were greatly affected with it, for many of them gave it as their opinion, that he was certainly one of the ancient prophets risen from the dead to usher in Messiah ; others declared, that they be- lieved he was Messiah himself. Nevertheless, some of them, led Rway with the common mistake that he was born in Nazareth, asked with disdain if Messiah was to come out of Galilee? John vii. 40. Mavij of the ^coplc^ therefore, isolicn they heard this say^ 7t?g, saidy Of a truth this is the ijrophet* 41. Others said. This is the Christ. But some said, shall Christ come out of Galilee ? 42. Hath not the Scriptuj^e said, that Christ cometh of the seed of David, and out of the town of Bethlehem, ivhere David M)as ? Is not your acknowledging a Galilean for Messiah contrary to the scripture, which has determined Messiah's nativity to Bethlehem, the town of his father David ? 43, So there was a division among the people hccause of him : They fell into a hot dispute about him, and carried their contentions to such a height that his enemies knowing on v/hat errand the officers were come, threatened to apprehend him, but were restrained by the provi- dence of God. 44. And some of them woidd have taken hirUy hut no man la^d hands on him, 45. Then came the officers to the chief priests and Pharisees ; and they said unto them. Why have ye not brought him P 46. The officers answered, Never man spaJcc like this man. But the enraged priests reviled them for presum- ing to entertain a favourable opinion of one whom they affirmed to be an impostor. 47. Then answered the Pharisees, Are ye also deceived ? Ye who have the advantage of knowing our sen- timents concerning this person ? 48. Plave any of the rulers or of the Pharisees believed on him ? 49. But this people {oyK(i^ «to^, this rabble, so they affected to call Christ's friends) who knoweth not the law are cursed. This was downright railing. Neverthe- les«, a member of the court, named Nicodemus, who secretly entertained a veneration for Jesus, and was his disciple, defended liim, by asking his brethren whether their law authorized theirt 8 to Sect. 77-] ON THE HARMONY OF THE GOSPELS. 195 to condemn a man before tliey had proof of his guilt? John viL 50. Nicodcmus saith imio them {he that came to Jesus hy night veing one of them) 5\, Doth our laivjiaJge, (yc^ivsj condemn) any man before it hear him, and kno\o "johat he doth ? From Nicode- < mus' being present, it appears to liave been a meeting of the <:ouncil whereof he was a member; for had it been a private cabal of the great men to take away Christ's life, Chnst's disci- ple never would have joined them. It seems the council was met to try Jesus on the crime of his being a false prophet ; com- pare verses, 31, 32. And as the priests had upbraided tlieir ser- vants with ignorance of the law, Nicodemus* reproof was smooth and sharp. Notwithstanding that })erfect knowledge of the law, ^nd that high reverence for its ])recepts which they made such a boast of, they v/ere acting directly contrary to the most essential principles of equity established by it ; a reproof the more poig- nant and provoking, that it was well founded. Being therefore in a great passion with Nicodemus for condemning their conduct and speaking favourably of Jesus, they asked him with an air of ^hsdain and surprise, mixed with fierceness, 52. Art thou also of Galilee P Art thou one of the ignorant low faction, that has leagued to support a GaUlean Messiah, in opposition to the law, which has determined the Messiah's nativity to Bethlehem ? — Search, cnid look, for out of Galilee ariseth no proi^het : they meant, no Messiah, the prophet foretold by Moses in the law; for they could not but know that Jonah was of Gath-hepher, in Galilee, (2 Kings xiv. 25.) unless they were as ignorant of the Scriptures as they said the common people were, ver. 48. But be this as it will, such blind judges were these masters of law, and J earning, that an argiunent which had no force against Je- sus, who was actually born in Bethlehem, weighed a great deal more with tliem than all the solid proofs by which he so fully established his mission. To conclude, the council separated ; and Jesus, having perfect knowledge of their designs, went to lodge in the mount of Olives, that he might be out of tlieir reach ; see on Lukexxi. 37. § 124. 53. And. evtrij man went into his own house, chap. viii. 1. . (Itjc-s^ Ss) But Jesus xvent unio the mount of •Olives* •§ LXXVIl. The woman that was caught committing adultery is placed before Jesus in tlie temple^ John viii. 2 — 59, Early next morning, Jesus returned to the temple, and as usual taught the people. John viii. 2. And early in the morning ^ he came again into the temple, and all the 2>eople came unlo him^ and he sat down and taught them. But while he was thus employed, tlie scribes and Pharisees set a woman before him that had been iaken in the act of adultery ; and standing round him, desired his pillion in the affair. T,.And the scribes and Pharisees brought o 2 unto 1[)6 A rAUAPlIIlASE AND COMMENTARY [Sect. 77, im/o him a woma)i taken in adultery^ and ischen they had set her in the midst, 4. They say unto him. Master, this \sooman was taken in adultery, in the very act, 5. Now * Moses in the law cimmanded us, that such should be stoned. : hut what sayest thou F The cvaiiirelist says, the Pharisees desired our Lord's opinion in this matter with an insidious intention : John viii. 6. f This they said, te?nj)ting him, that they might have to accuse him. Proba- bly the Romans had modelled the hiws of Judea according to the jurisprudence of Rome, and in particular had mitigated the seve- rity of the punishment of the adulteress. Wherefore, if Jesus should say that the law of Moses ought to be executed upon this adulteress, the Pharisees hoped the people would stone her imme- diately, which would afford them ai opportunity of accusing him before the governor as a mover of sedition. But if he deter- mined that the innovations practised by the Romans in such cases should lake place, they resolved to represent him to the people as one who made void the law, out of complaisance to their hea- then masters. This their craft and wickedness Jesus fully knew, and regulated his conduct towards these depraved hypocrites ac- * Ver. 5. Moses in the law commanded, &c.] The law, Lev. xx. 10. Deut. xxii. 22. required, in the general, that adultery should be punished with death; but did not determine the kind of it. Only because it is ordered. Dent xxii. 23,24. that the bctrothect damsel, guilty of adultery, should be stoned, it is supposed that in process of time this kind of death was appropriated to such offenders^ and that the punishment of the married adulteress. Lev. xx. 10. was interpreted to mean strangling. Agreeably to these suppositions, it is con- jectured, that the woman now before Jesus was only betrothed. But the dis- tinction has no foundation ; for it is evident from Ezek. xvi. that the proper punishment of all kinds of adultery was stoning; ver. 38. I will judge thee as women that break wedlock are judged. And (ver, 400 They shall stone thee with . stones. •}• Ver. G. This ihey said, tempting him, &c.] The reason was, had he de- clared against stoning the adulteress, they certainly would have represented him to the people as contradicting Moses,, and favouring adultery, hoping by that means to ha\ e lessened his authority with them. On the other hand, had he ordered her to be stoned, it would have afforded a plausible pretence for accusing him unto the governor, as a person who stirred up the people to rebellion; the Romans, who had now taken the power of life and death into their own hands, not exercising such severity of punishment upon the women who were guilty of adultery. Le Clerc, however, in his Supplement to Ham- mond's Annotations, affirms, diat the Pharisees could not have any intention of thiskind, because the answer he might have returned was obvious; namely, that according to the law the woman ought to be stoned, but that, as matter* then stood, such a punishment was impracticable, without the governor's per- mission. Yet the common opinion is more probable, because it is not impos- bible but that in cases where the Romans had modelled the Jewish laws ac- cording to the institutions of Home, some of the complaisant doctors may have attemj)tcd to vindicate the latter as more equitable than the former, especially when they suited the inclinations of mankind better. Wherefore, if the Pha- risees imagined he was a teacher of this kind, they might expect his decision would irntate the people; for that they proposed their question with an evil jntention, the evangelist expressly affirms. cordingly. Sect. 77.] ON THE IIAUMONY OF THE GOSPELS. 197 cordingly, for he made tlicm no answer. Pcrliaps there were in this woman's case, some circumstances tending to alleviate her o'uilt, such as her past innocence known to Jesus, her present re- pentance which he could easily discern, and the strength of the temptations by which she had been hurried into the sin. There may have been something likewise in her accusers' characters, well known to him, which made it proper for them to desist from the prosecution. Also Jesus might now, as on other occasions, de- cline assuming the character and office of a civil magistrate. Last- ly, the persons who demanded his opinion, were by no means the judges to whom the execution of the law w^as committed, but Pharisees, who at bottom were gross hypocrites, notwithstanding they professed the greatest concern for the honour of the divine Jaw. Whatever was the reason, Jesus did not encourage this prosecution. But Jesus stooped doxvn, and with his Jinger *w7^otc on the ground^ as thoiigh he heard them not^ or had not been at- tending to what they said ; for to write on the ground is the ac- tion of one, who being wholly wrapt up in his own thoughts, does not take notice of any thing that passes without. 7. So \!chen they continued ashing him, i. e. pressed him to give an an- swer, he lift up himself, and said unto them^ in allusion to the law, Deut. xvii. 7. which ordered that the hands of the witnesses, by whose testimony an idolater was convicted, should be first tipon him, and afterwards the hands of all the people : * He that is without sin among you, let him first cast a stone at her. His meaning was, that persons exceedingly zealous in getting punish- ment executed on others, ought to be free themselves, at least from gross sins ; for which cause, as you are all guilty of equal or greater, or, it may be, the like offences, and deserve the dam- nation of God, ye should shew mercy to this sinner, who may have fallen through the strengh of temptation, rather than of evil in- clination, and who is now truly sorry for her offence. Our Lord's w'ords made such an impression on the minds of these hy- pocrites, and raised in them such strong convictions of sin, as soon put their zeal to shame, and made them afraid to stay, lest Jesus might have made their particular sins public. John viii. 8. And again he stooped do-jon, and iiTote on the ground, giving them an opportmiity to withdraw, which they embraced. 9. And they which heard it, bei7ig convicted by their own conscience, that is, their conscience smiting them with remorse, because they at some time or other of their lives had been guilty of the very sin for * Ver. 7. He that is loithout sin, ^c] Bede, Fabricins, Wolf, nnd others, are of opinion, that these ;.vere the words which Jesus wrote on the ground; but the description which the evangelist gives of that action, does not agree with this conjecture, for he says, Jesus 2vroif on the ground, as though he keard them not; which could not so properly have been said of him, had he ■vrote an ausvcr to their question. o 3 which 198 A PARAPHRASE AND COMMPNTARY [Sect. 77* which they proposed to have this woman stoned, went out one htf ouf^ ^ hriyinning of the eldest, even unto the last : and this they did iihhoui^h wlien they first came tliey had been exceedingly incens- ed aoainst her. Tiie woman's accusers being all fled, Jesus told lier, tiiat since none of them 1i:mI doomed her to the punishment of death whicli she deserved, or rather, since none of them had executed that punishment on her, neither would he ; withal, he advised her to beware of the like sin for the future, and so dis- inissed her, very glad no doubt of having escaped stoning, the death she had been dreading the moment before. 10. Jihen Je- sus lift lip himself, and saw none hut the woman, he said unto her^ Woman where are those thine accusers ? f hath no man condemned ihee ? Hath no man punished thee in casting the first stone at thee ? 11. Slie said. No man, ZiOrd, And Jesus said unto her^ Neither do I condemn thee, I do not order that thou shouldest be now punished, go and sin no more % : Though I do not order thee to be punished at this time, thou must not think that I approve of thy conduct. Thou hast committed a great sin, and I charge thee to beware of committing it any more. In this transaction Jesus appears unspeakably great, having dis- played on the occasion a degree of wisdom, and knowledge, and power, and goodness, vastly more than human. His wisdom he shewed in defending himself against the malicious attacks of his enemies ; his knowledge, in discovering the invisible state of their mind ; his power, in making use of their own secret thoughts find convictions to disappoint their crafty intentions; and his goodness in pitying, and not punishing instantly, one who had been guilty of an atrocious act of wickedness. Wherefore it wa& with singular propriety, that after this remarkable decision, ad- dressing himself to his disciples and the multitude, he called him- self///^ light of the world, in alhision either to Mai. iv. 2. where Messiah is foretold under the name of the Sun of righteousness^ or to the bright shining of the sun that morning. John viii. 12. Then spake Jesus again unto them, sai/ing, I am the light of the * Ver 9. Beginning at the eldest, even unto the last.'] a^^afuvcf a-xo ruv 'rattrZunncjv iui t«v ijv «> r; xat \oLXci> uiJt,iv. TloXXec ■■■^u sr;^-; lu.u-J XaXttv xut xoiviiv. Raplielius (Ex. llerod- :i. 292.) would have this sentence pointed in such a manner as to give thii (ranslation : Truly, because I am speaking to you, I have many t/iings to say and vidge concerning you. For, as Glassius, Hottinger, Fabricius, &c. have ob- served, t*:^ a^-^>;v, in the Greek, frequently sigvafio^ijn-orsus^ omnino) indeed^ nuly. know 302 A rARAPHRASE AND COMMENTARY [Sect. 77' know botli who I ain, and wlio my Father is. The miracles ac- conipanyiiii: mv death, iny resiirrcctiori from the dead, the effu- sion of the Spirit on my disci})lcs, and the destruction of your nation, shall demonstrate that I am the light of the world, and that I do nothing by my own authority, but by my Father's direc- tion ; speaking* such doctrines only as he has commissioned me to teach. Besides, my Father is always with me ; for though I shall be crucified as a malefactor, that disaster will not come upon me because he has deserted me. In no period of my mi- nistry, not even at my death, will my Father leave me ; for I al- ways'act agreeably to his will. 29. And he that hath sent me is iviih mc ; the Father hath not left me alone, for I do ahoays those things that please him. 30. As he spake these words, many believed on him, believed him to be the Messiah. It would seem that by the lifting of him up, which he said would convince them that he was Messiah, they did not understand his crucifixion, but his exaltation to the throne and kingdom of David. Hearing him therefore speak of a temporal kingdom, as they supposed, they began now to think he entertained sentiments worthy of Messiah, and on that account acknowledged him as such, believ- ing the doctrine he had delivered concerning his mission. .Jesus knowing that the thoughts and views of those who now believed on him, were for the most part carnal, judged it proper to undeceive them. .John viii. 31. Then said Jesus to those Jews which believed on hi?)!. If ye contifine in my word, then are ye my disciples indeed: ^32. * And ye shall know the truth, and the truth shall make you free : If you persevere in the belief and practice of my word, ye are really my disciples, and have a title to that honourable appellation. Moreover, ye shall be fully instructed in every doctrine of the gospel, called here by way of eminence the truth. And so being related to me as my disciples, and under- standing my gospel, ye shall be made free, not only from the slavery of sin and all its consequences, but from the ceremonial performances enjoined by Moses, under which at present you groan ; nay, ye shall even have ajust sense and high relish of ci- vil liberty. Accordingly, it has ever been found in flict that those who understand the doctrines of Christianity best, are the greatest friends to the liberties of mankind, John viii. 33. They answered him, U e be Abraham's seed, and were never in bondage to any man. This, in the literal sense, was absolutely false, for at that very time they were in bondage to the Romans ; and their an- cestors had been slaves, first in Egypt, and afterwards in Assyria and Babylon. But the Jews meant to say, they never had been in spiritual bondage, knowing it was that only which Jesus spake • \^\\Z2. Know the truth.] The gospel here, and elsewhere, is called truth, particularly John i. 17. in opposition to the ceremonial law, which was only Its shadow, or an emblematical representation of the gospel. of. Sect. 77'] ON THE HARMONY OF THE GOSPELS. 203 of, when he told them that the truth, which as his disciples they should bo instructed in, would make them free. It was there- fore a irjcdoni by truth, or a freedom in respect of religion, which they now asserted. They were the desccndents of a noble and illustrious stock, that during the wors4: times had preserved senti- ments in religion and government worthy of the posterity of Abraham, and had not, by the hottest persecution of the Syrian kings, been compelled to embrace heathenism. In respect of truth, we xverc never in bondage to any man; hoxio say est thoii tlicn^ Ye shall be made free F 34. Jest/s answered them. Verily, ve- 7'ih, I say unto you, * 'whosoever committeth sin is the servant of sin : There are no greater slaves than those who give themselves np to a vicious course of life, and to the gratification of their sin- ful appetites. You yourselves therefore may judge whether or no ye be free. 32. And the servant abideth not in the house for ever, but the Son abideth for evet^ : As a slave cannot be so assur- ed of his master's favour, as to depend upon it that he shall ne- ve j- be turned out of the family, since it is always his master's right, and in his power to sell or keep him as he shall think fit, so my Father can, when he pleases, turn you who are habitual sinners out of his family, and deprive you of the outward econo- my of religion in which you glory, because through sin you have mfide yourselves bondmen to his justice. Whereas, if you will become God's children, you shall be sure of remaining in his fa- mily for ever. And the only way to arrive at the blessed rela- tion, is to submit to the authority of his Son, believing his pre- cepts; in which case, the Son will adopt you as co-heirs with himself. 36. f If the Son therefore shall make you free, ye shall be free indeed : Ye shall be free from the slavery of sin, free to do good, free in respect of your right to the inheritance, and free in your possession of present privileges, remaining in the house of God, without danger of being ever thrust out. John viii. 37. / k?io'u' that ye are Abraham's seed, but ye seek to kill me, because my word % hath no flace in you : I know that ye are the seed of Abraham, by natural descent, but morally ye are the offspring * Ver. 34. Whosoever committeth sin, &c.] Uoiet afia^rtuv^ worJceth sin, Ruth ii. 19. is under a habit of sinniw^, Eph. iii. 4. 8. •i- Vcr. oG. If the Son therefore shall make you free, &c.] Dr. Tillotson, vol. iii. p. 615., is of opinion, that there is here an alkision to a custom which prevailed in certain cities of Greece, where the son and heir had a right to adopt brothers, and give them the privileges of the family. But I rather ima- gine, that the allnsion is to something more generally known. For as in all countries sons succeed their fathers in the possession of their estates, such slaves as gained the good-will of the son, by their obliging behaviour during his minority, were sure to be well treated by him when lie came to his estate ; perhaps might in time obtain their freedom, and even some small share of the inheritance itself. % Ver. 31. Hath no place in yov] O" -^u^c. \j vfii>^ v Tr^cxsTTff, Non procedil in vobisy nihil prof ecit vobis. of ^Ol* A PARAPHRASE AND COMMENTARY [Sect. TC" of the devil; as is plain from this; that many of you are endea- vouriiif to kill me, because I enjoin a greater degree of sancti- ty than you are willing^ to acquire. In this however I resemble my Father, as in that you resemble yours. 38. / speak that Kchich I have seen ivith mij Father^ and ye do that ^dcliich yoic have seen mth your father. 3^f. They anstvered and said mito kirn, Abraham is our father, Jesus saith unto them^ V y^ *-^^erc Abraham's ehildren^ ye ivould do the uwks of Abraham. 40. But now i/e seek to kill me, a man that hath told you the truths which J have heard of God; this did not Abraham : If ye were the spiritual progeny of Abraham, ye would resemble that gr?at and «Tood man in his righteousness; and therefore instead of seeking to take the life of one who is come to you from God with a revelation of his will, ye would believe on him, in imitation of Abraham, who for his faith in all the divine revelations, and his obedience to all the divine commands, however hard they were to llesh and blood, was ennobled with the grand titles of the fa- ther of the faithful, and the friend of God. By your deeds ye shew whose children ye are. 41. Ye do the deeds of your father. Then said they unto him, We he not horn of fornication, "jce have one father, even God. The Jews it seems perceived at length, that Jesus talked not so much of natural as of spiritual lineage, and replied. In that respect undoubtedly we are the children of God, as we be not born of fornication, alluding to the marriage- covenant, which in scripture is represented to have subsisted be- tween God and the Jewish nation, and by which their obligation to reverence, love, and obey him, was held forth to them in a live- ly manner. We are neither idolaters ourselves, nor are we sprung of idolatrous ancestors; and therefore, in respect of spiritual de- cent, we are, without dispute, the children of God. Accordingly, God himself calls all the Jewish males his sons, because he was the husband of their parents, Ezek. xxiii. 37. 42. Jesus said U7ito t/ievi, If God "wej-e your father, ye woidd love me, for I proceed- ed forth and came from God, neither came I of myself, but h-e sent me : an outward profession of true religion signifieth nothing ; you must love it really, otherwise you are not the children of God; and if you love religion really, you will love me who am come forth from God to reveal it unto you. I assure you I came not of myself, but he sent me ; as is evident from the many proofs of my mission which I am daily giving you. 43. * Why do ye not understand my speech F even because ye cannot hear my liord : What is the reason that you do not comprehend the true * Ver. 45. JV/ff/ do ye not tmderstand, &c.] The latter clause of this verse may likewise be pointed and translated interrogatively, Why do ye not under- stand my speech ? XaXi«t,, the spiritual style that I make use of. Is it because you cannot hear my word ? cannot give obedience thereto, it being contrary to your lusts? > ^ j meaning Sect. 770 ON THE HARMONY OF THE GOSPELS* 205 meaning of the things which I have spoken to you? I will tell you plainly: it is because the wickedness of your heart is sucli as renders you incapable of obeying my precepts. (Sec verse 31.) 44. Ye are of })Our fatlicr the dcvil^ and tlic In^ts of your father you xvill do. Tie tf^5 a murderer from the beginnivg^ and abode iiot in the truths became there is no truth in him, JVhe?i he speak^ etk a lie, he speakcth of his oxvn, for he is a liar, and the father of it : Ye inherit the nature of your father the devil, and there- fore ye will gratify the lusts which ye have derived from him : he was the enemy and murderer of mankind from the beginning, and ever since has endeavoured to work their ruin ; sometimes by seducing them into sin with his lies, and sometimes by insti- i^atino: them to kill those whom God sends to reclaim them. M^ithal, having early departed from holiness and truth, a habit of lying is become perfectly natural to liim. Wherefore, being a liar, and the father of it, i. e. the first and greatest liar, when, he speaketh a lie, he speakcth what is proper to himself. And ye his children disbelieve me, because instead of soothing you in your sins, and flattering you with lies, 1 tell you the truth, which like your father ye are utterly averse to. John viii. 45. And because I tell you the truths ye believe me not, 46. Which of yaii convinceih me of sin, eAey;)^s( jlc£ nrsqi u[xagriciig, convicteth me of sin ? Is there any of you able to shew, that I have not received my commission from God, or that I have done any thing to render me unworthy of belief? Can you shew that I have taught false , doctrine, reproved you unjustly for your actions, or committed, sin myself? If you cannot, but must acknowledge that my doc- trine and life are such as become a messenger of God, what is the reason that you do not believe me ? And if in affirming that I am perfectly free from sin, / say the truth, *mhy do ye not be^ lieve me P 47. He that is of God^ heareth God's words: he that is a child of God, humbly receiveth the revelations which God makes of himself by his messengers, and obeys his command- ments with pleasure. Ye therefore hear them not, because ye are not of God : Ye reject the revelations and commandments of God delivered by me his messenger, for no other reason but that ye are not the children of God. See ver. 41. 48. Then answer- ed the Jews and said unto him, Say we not well that * thou art a Sa- * Ver. 48. Tkou art a SamaritaHy and hast a devil] The Jews and Sa- maritans bare a mortal hatred to one another on account of* religion. Hence it came to pass, that in common language Couthi, or Samaritan, was used to signify not merely a Samaritan by country, but one by principle and disposi- tion, and so denoted oft-times an inveterate enemy to the Jewish nation and religion, and a man of wicked morals. Thus in our own language, a Tuik signifies one of a barbarous disposition, and a Jew one who is covetous and ri^h. Thou art a Samaritan, and hast a devil. Demoniac and madman, in the dialect of Judea, were sometimes phrases of one and the same iinport. A PARAPHRASE AND COMMENTARY [SeCt. 77. a Samaritan, and hast a devil? alluding to what they had said, chap. vii. 20. § 7G. Thou who callcst the children of Abraham ihe children of the devil, art a most profligate wretch, and either ravino- mad, or thou nmst be instigated by some evil spirit to speak as thou dost. 49. Jesus answered, I have not a devil, hid 1 honour my Father, and ye dishonour me. 50. And I seek not mine o'-jon glorij, there is one that seeketh and judgeth : I am nei- ther mad nor actuated by a devil, but I honour my Father by speaking the words of truth, which he has sent me to deliver, and therclbre ye defame me, in judging and calling me possessed. However, as 1 tlo not court applause, your reproaches hurt me not. But, at the same time, I must tell you, that there is one concerned to vindicate my honour, who will punish all who at- tack it. 51. Verily, verily, I say unto you, if a man keep my saying, he shall never see death : Whosoever obeys my precepts, shall never fall under eternal danmation, (called elsewhere the second death.) And this I declare, that you may be excited to repent ; for I earnestly desire your salvation, notwithstanding you have done me the greatest injury, in seeking my life, and calling me apostate, demoniac, and madman. John viii. 52. Then said ihe Jevos unto him. Now we know that thou hast a devil, Abra- ham is dead, and the prophets, and thou sayest. If a man keep my sayings, he shall never taste of death. We know now for cer- tain that thou art mad ; for the most righteous persons that ever lived, persons who kept the commandments of God as perfectly as it is possible for men to do, are dead, even Abraham and the prophets, yet thou hast the impudence and folly to affirm, that he who keeps thy precepts shall never die. 53. Art thou greater " than our father AbraJiam, which is dead P and the prophets are dead ; whom makest thou thyself? Art thou more in favour with God than Abraham and the prophets were, who though strict observers of all the divine precepts, were not able to procure an immunity from death for themselves, far less for their followers. 54. Jems answered. If I honour myself, my honour is nothing : If I should speak in praise of myself, you would call it vain and foolish, and say to me as the Pharisees did lately, ver. 13. " Thou bearest record of thyself; thy record is not true." Wherefore, instead of giving a full description of my dignity, I shall only Thus, John x. 20. ^xiy.aviev t;^«, is explained by fittinrai. Yet T will not deny, that our Lord's hearers might mean that he spake by the instigation of some evil spirit, for, on other occasions, we find them attributing his miracles to Beelzebub. However, as it was highly provoking to Israelites to be told, that they were not the children of God^ and as Jesus had often, in the course of this conversation, divested them of that glory, nay, had expressly called them the children of the devil, it is no wonder, considering the passions of evil men, that they now fell into a downright rage, and reviled him with the most opprobrious language. Sect. 77-3 ON THE HARMONY OF THE GOSI'ELS. 207 tell you, that it is my Father that spcaketh hoiumrably of me, by the miracles which he enables me to perform, by the descent of his Spirit upon me at my baptism, and by his voice uttered from heaven declaring me to be his beloved Son. This, I think, may be sufficient to convince you that I am able to do for my disciples what 1 said, especially wiien I tell you fartlicr, that my Father is he whom this nation pretends to worship as its God. It is mi) Father that honourcth me, of xvhom ye saij, that he h your God. 55. Yd ye have not knarjon him, but I knoiv him; and if I should saij I know him not, I should be a liar like unto you ; but I k/urjD him, and keep his saying: Though you professs to v.'orship my Father as your God, you are ignorant of him. You neither form right conceptions of him, nor acknowledge him in the manner you ought to do ; so that you give the lie to your profession. And though you may reckon it vain glory, yet I must tell you, that if I should say I do not think justly of mm, nor acknowledge him as he deserves, I should be a liar like unto you ; for I both entertain proper apprehensions of him, and obey his laws. This clause plainly shews, that the sense given of the former is just; for Christ is not speaking here of a specu- lative, but a practical knowledge of God, 56. Your father Abra- ham rejoiced, or, as it * may be translated, " earnestly desired," to see my day, the time when I, the promised seed, should come, in whom all nations were to be blessed, by being f converted from idolatry to the knowledge and worship of the true God. He earnestly desired to see the great transactions of my life, by which this blessing was to be procured for all nations, and to take a view of the happy state unto which the world would be brought when this blessing was bestowed upon them. And he sa'-jo it, and was glad : by the favour of a particular revelation, Abraham had a distinct foresight of the principal transactions of my life, together with a clear view of the happy state into which I will bring the world, and was exceedingly transported with the pros- pect. If you ask then an account of my person and character, ' you may form some notion of both from the disposition with which Abraham regarded me. Our Lord, therefore, plainly * The translation proposed above is founded on an observation of the cri- tics, who tell us, that the Greek word nyaXXixirctro, signifies to leap forward tvith joy to meet the object of one's wishes, as well as to exult in the possession thereof. Accordingly the ancient versions, particularly the Syriac, render it by words which express earnest desire. f Conversion from idolatry to the knowledge and worship of the true God, was the great blessing bestowed on Abraham himself. It is there- fore reasonable to believe, that that patriarch, who is so highly celebrated' for his extensive views of the divine perfections and providence, distinctly affixed this idea to the promise concerning his sepd ; and that by all nations being bleseed in his seed, he understood the happiness they were to enjoy through the koowlcdgc and practice of true religion, published to them by Messiah. . enough ^8 A PARAPHKASE AND COMMENTARY [SeCt. 77' enouf^b assumed the character of Messiah on this occasion. John viii. 57. Then said the Je-j^s imlo him. Thou art not yet Ji fly years old^ and hast thou seen Abraham ? Understanding what he said in a natural sense, they thought he afiinned that he Jieved in the days of Abraham, which they took to be ridiculous nonsense, as he was not arrived at the age of fiity; for they had no concep- tion of his divinity, notwithstanding he had told them several times, that he was the Son of God. Jesus, therefore, finding them thus stupid and perverse, asserted his own dignity yet more plainly. 58. Jesus said iinto them. Verily, verily, I say unto yovy Before * Abraham was, I am, 59. Then they took up sto?jes to cast at him : The Jews thinking him a blasphemer, because he made himself not only greater than Abraham, but equal with God, John V. 18. fell into a violent rage, and, as Dr. Clagget expresses it, reckoning him not worthy to be answered any other way, than by an immediate and zealous attempt upon his life, they took up the stones that happened to be lying thereabouts for the repai'ation of the temple, and being in a great fury, were o-oing with one accord to have rushed on him, and murdered him outright. But Jesus, making himself invisible, passed through the crowd, and so escaped safe. But Jesus hid himself, and went cut of the temple, going through the midst of them, and so passed by. Le Clerc thinks the word unhurt should be supplied here to prevent a needless repetition, which perhaps was the reason that * Ver. 58. Before Abraham was, I «?».] n^/» A^Qaa//. ytaa-Bcct tyu nfjiu Erasmus and Raphelius would have this clause translated. Before Abraham was born, I tuas. In which perfect sense we find the present tense «^/. used, John xiv. 9. roa-^rov y^^ovov fiiS-' vfAwv etf^i, Have I been so long with . you ? Also Cyropasd. p. 582. edit. Hutch, tl om it m a.^x^ etfit, From the tijne I have been in power. Most of the Oriental languages having only two tenses, the present and the future, the present was often used to denote the past time, an idiom which the Easterns in writing Greek naturally preserved, notwithstanding the Greek language abounds in tenses. The critics, however, who make this obsei-vation, apply it ditFerently in the' present case. For some of them contend, that the substantive verb «^/, in this construction, contains an allusion to the name by which God made himself known to Moses in the bush, Exod. iii. 14. / am that I am: con- sequently, that our Lord, upon this occasion, attributed to himself proper divinity : and, to illustrate their conjecture, they adduce the phrase, Heb. i. 12. ffu ti 0 avTts II, Nay, Beza goes so far as to think it comprehends even Christ's humanity, which he affirms was before Abraham in the decree of God, who calls that which is not as if it was, Rom. iv. 8. The Socinians, contrary to the natural meaning of the w^ords, translate the passage thus: Before Abraham was made Abraham, i. c. the father of many nations, in the spiritual sense of the promise, / am the Messiah. Grotius and others are , of opinion, that our Lord only affirms of himself that he was before Abraham in the divine decree. But this sense of the passage is trifling, if our Lord was no more than a man, it being certain, that all creatures of whatever order, existed equally soon in the divine decree. Besides, that our Lard did truly exist at the time mentioned in the text, is plain likewise from fjhap. xvn'. 5. HI Sect. 7^0 ON THE HARMONY OF THE GOSPELS. 209 in several MSS. the whole latter clause is omitted, viz. going fJtrough the midst of them, and so passed by. § L XXVIII. The man that ivas born blind, is sent bi) Jesns to wash in the pool of Siloam, and there receives his sight. This miracle makes a great noise iii Jerusalem, and is examined by the senate. See Antit]. Disc. L chap. v. John ix. 1 — 34. As Jesus and his disciples were fleeing from the Jews, they found a blind beggar, (see ver. 8.) in one of the streets of the city, who, to move peoples compassion, told them he was born in that miserable condition. The disciples on hearing this, asked their Master, whether it was the man's own sin, or the sin of his parents, which had occasioned his blindness from the womb. John ix. 1. And as Jesus passed by, he saw a man which was blind from his birth. 2. And his disciples asked him, sayings Master^ who did sin, this man or his parents, tJiat he was born blind P It seems the Jews having derived from the Egyptians the doctrines * of the pre-existerice and transmigration of souls (see Wisdom viii. 19, '^0, &c.) supposed that men were punished in this world for the sins diey had committed in their pre-existent state. Jesus told them, that it was neither for the man's own sin, nor for the sin of his parents, that he had been born blind. 3. Jesus answered, Neither hath this man sinned, nor his parents ; but he was born blind, that the works of God shoidd be made ma- nifest in him : particularly his sovereignty in bringing him into the world bUnd, his power in conferring the faculty of sight upon him, and his goodness in bearing witness to the doctrine by which men are to be saved. 4. / must xwrk the works of him that sent me, called in the preceding verse the works of God, while it is day, while I have an opportunity, the night cometk when no man can work. It was now the sabbath-day, and Jesus was about to perform a miracle, in which there was to be a small degree of servile work done. Clay was to be made of earth and spittle, and the blind man's eyes were to be anointed with it. Wherefore, before he began, he told his disciples that they needed not be surprised when they saw him perform miracles of * Doctrines of the pre-existence and transmigration of souls.] From the account which Josephus gives of this matter, it appears the Pharisees believed that the souls of good men only went into other bodies, whereas the souls of the wicked they thought went immediately into eternal punishment ; an opinion somewhat different from that which the disciples expressed on this occasion. For if they spake accurately, they must have thought, that in his pre-existent state this person had been a sinner, and was now punished for his sins then committed, by having his soul thrust into a blind body. Never- theless from what they say we cannot certainly determine, whether they thought that in his pre-existent state this person had lived on earth as a man, which is the notion Josephus describes, (sue Jewish Antiq. Disci, chap. i. $ 'J.) or whether they fancied he had pre exi^ted in some higher order of being, which was the Platonic notion, VOL, ir. p that glO A PARAPHRASE AND COMMENTARY [SeCt. 78. that kind on the sabbath. For though they might imagine that lie could easily defer them till the holy rest was over, he had so little time to remain on earth, that he was obliged to embrace every op}iortunity of working miracles that offered. Besides, Jesus might chusc to work this miracle on the sabbath, knowing that the time when it was performed would occasion it to be more strictly inquired into by the Pharisees, and of consequence would tend to make it more generally known. And because he was going to confer sight on a man that was born blind, he took occasion from thence to speak of himself as one appointed to give sight likewise unto the darkened minds of men. * 5. As lung ns I aj7i in the world, I am the light of the world. Perhaps our Lord, by calling himself the light of the world, insinuated ulso to his disciples, that they might safely have believed the law- iiilncss of the action, though they had had no other evidence of it but that it was done by him. John ix. 6. When he had thus spoken f, he spat on the ground and made clay qf the spittle, and he anointed the eyes of the blind man with the clay, 7» -^^c? said * Hence we learn, that our Lord's miracles were designed not only as proofs of his mission, hut to be specimens of the power which he possessed as Messiah. For example, by feeding the multitude with meat that perished, he signified that he was come to quicken and nourish mankind with the bread of life, that sovereign cordial and salutary nutriment of the soul. His giving sight to the blind was ii hvely emblem of the efficacy of his doctrine to illuminate the blinded understandings of men. His heaUng their bodies, represented his power to heal their souls, and was a specimen of his authority to forgive sins, as it was a real, though but a partial removal of its punishment. His casting out devils, was an earnest of his final victory over Satan and all his associates. His raising particular persons from the dead, was the beginning of his triumphs over death, and a demonstration of his ability to accomplish a general resurrection. And, to give no more examples, his curing all pro- miscuously who applied to him, shewed that he was come not to condemn the world, but to save even the chief of sinners. Accordingly, at performing these rairacles, or soon after, when the memory of them was fresh in the minds of his hearers, we often find him turning his discourse to the spiritual things that were signified by them, as in the case before us. So likewise Luke iv. 18. § 24. Matt. ix. 5. § 33. John vi. 27. 35. § 62. Lukex. 17, 18. § 81. Johnix. 39. § 84. f Ver. 6. He spat on the ground, &c.] We are not to imagine that he did this because it any way contributed towards the cure. Like the other external actions which accompanied his miracles, it was designed to signify to the blind man that his sight was coming to him, not by accident, but by tlic gift of the person who spake to him. The general reason which Cyril has assigned for Christ's touching the lepers, his taking hold of the dead, his breathing on the apostles when he communicated to them the Holy Ghost, and such like bodily actions wherewith he accompanied his miracles, may be mentioned here. He thinks that our Lord's body was, by the inhabitation of the Divinity, endued with a vivifying quaHty, to shew men in a visible inanner, that his human nature was by no means to be excluded out of the business of their salvation. unto Sect. 78»] ON THE HARMONY OF THE GOSPELS. ^11 tinto him, Go -iVash i?i the jwol of * Siloam {which is by interpre- tation Sent.) He rcent his loaij thei-cfore, and "washed, and came seei?ig. From ver. 1 1 . it appears, that this beggar knew that it. was Jesus who spake to him ; probably he distinguished him by his voice, having formerly heard him preach, or he might know him by the information of the disciples. Hence he cheerfully submitted to the operatitm, though in itself a very improper means of obtaining sight, and obeyed without scruple, when Je- sus bade him go and wash his eyes in the waters of Siloam, en- tertaining no doubt of his miraculous power. John ix. 8. The 9ieighbours therefore, and. theij "which before had. seen him that he was blind, said. Is not this he that sat and begged ? Those who lived in this beggar's neighbourhood, and those who had frequent- * Ver. 7. Siloam, whicli is by intei'pretation Sent.'\ Concerning tliese wa- ters, the evangelist observes, that their name Siloam^ or according to the Hebrew orthography ShUoah^ signifies a thing iliat is sent. Tliis remark Grotius, Dr. Clarke, and others, think was designed to insinuate that Christ's command to the blind man was symbolical, teaching him that he owed his cure to Messiah, one of whose names was Sfiiloh, the Sent of God. The waters here mentioned came from a spring that was in the rocks of Mount Sion, and were gathered into two great basons, the lower called the pool of fleeces, and the upper Shiloah, Neh. iii. 15. because the waters that filled it were sent to them by the goodness of God, from the bowels of the earth ; for in Judea springs of water being very rare, were esteemed peculiar blessings. Hence the waters of Shiloah were made by the prophet a type of David's descendants, and among the rest of Messiah, Isa. viii. 5. and the two basons which received these waters are called the wells of salvation, Isa. xii. 5. Christ's benefits are filly represented by the image of water, for his blood purifies the soul from the foulest stains of sin, just as water cleanses the body from its defilements. Moreover, his doctrine imparts wisdom and affords refreshment to the spirit, like that which cool draughts of water impart to one who is ready to faint away with thirst and heat. But beside the emblematical reason men- tioned by the evangelist, Jesus might order the blind man to go and wash in the pool of Siloam, because there were generally great numbers of people there, who seeing the man led thither blind, having his eyes bedawbed with clay, must have gathered round him to enquire into the cause of so strange an appearance. These having examined the man, and found that he was stone blind, they could not but be prodigiously struck with his relation, when, after washing in the pool, they saw the new faculty instantly imparted to him ; especially if his relation was confirmed by the person who led him, as in all probability it would be. For it is reasonable to suppose, that hi^ conductor was one of them who stood by, when Jesus anointed his eyes, and ordered him to wash them in Siloam. Accordingly, when he went away, and washed, and came seeing, i. e. walked by the assistance of his own eyes without being led, the miracle was earnestly and accurately inquired into by all his acquain- tance, and was so universally known that it became the general topic of con- versation at Jerusalem, as the evangelist informs us, ver. 8, 9. nay, it was. accurately examined by the literati there. For the man was brought before them; they looked at his eyes; they inquired what had been done to them; they sent for his parents to know from them if he had been really born blind: and they excommunicated the man because he would not join them in sayings that Jesus, who had cured him, was an impostor. r 2 ly 2VZ A PARArmiASE AND COMMENTARY f Sect. 78, ly passed by where he used to beg, being well acquainted with his tbrni and visage, were astonished at the alteration which they observed in his countenance, by reason of the new faculty that Avas bestowed upon him. Wherefore, they expressed their sur- prise, by asking one another, if this was not the blind man to whom they used to give alms. 9. So?ne said, This is he ; othei's said. He is like him ; but he said, I am he. 1 0. Therefore said they unto him^ How were thine eyes opened ? II. He answered arid said, A man that is called Jesus, made clay a?id anointed mine eyes, and said unto me. Go to the pool of Siloam, and wash ; and Indent and washed, and I received sight. 1 2. Then said they unto him, Where is he F He said, I knoiv not, * The cure performed upon the man that was born blind, being iuuch talked of in Jerusalem, and the man himself being brought by his neighbours before the council, as the proper judges of this affair, who best were able to discover any cheat that might be in it, they set about examining the matter, with a firm reso- lution, if possible, to blast the credit of the miracle. Neverthe- less, on the strictest scrutiny, they were not able to find the least fault with it ; their own eyes convinced them that the man really saw, and all his neighbours and acquaintance testified with one voice, that he had been blind from his birth, see ver. 18. They fell to work thei'efore another way ; they asked the beggar by * Some harmony writers are of opinion, tliat our Lord could not well answer the questions of his disciples about the cause of the beggar's blind- ness, or perform miracles, whilst he was fleeing from the Jews, who endeavoured to stone him in the temple ; and therefore they place the cure of this blind man immediately before the feast of Dedication. But the foundation on which they build their opinion will hardly support it. The power by which Christ escaped, might easily screen both him and his disciples from the hottest j)ursuit of their enemies. Yet we need not have recourse to any miracle here, seeing it is not said that they found the blind man immediately on their coming out of the temple, but as they were escaping; so that, for any thing we know, they may have found him at a considerable distance from the temple, perhaps on the other side of the town, as they were going into the country. Mr. Winston's opinion seems to be better founded; he thinks that the rage of the Jews being heightened by the miracle which Jesus performed as he fled from them, he found it expedient to leave Jerusalem instantly; that in his absence the council tried and excommunicated the man who was the subject of that miracle ; and that Jesus did not meet with him till he came up to the feast of Dedication. This method of harmony is favoured by John x. 22. and iti not contrary to chap. ix. 35. In the former passage, the Evangelist seems to say, that it was the feast of Dedication when Jesus made himself known to the man that was born blind, under the character of Messiah. In the latter he does not connect that discovery with the sentence passed upon the man by the council; and therefore, though he was excommunicated at the feast of Tabernacles, we may suppose that Jesus did not discover himself to him till the feast of Dedication, which happened about two months after the jniracle was performed. C what SeGt.78«] ON THE HARMONY OP THE GOSPELS. 21S^ what means he had been made to see. John ix. 13. * Tlmj brought to the Pharisees him that aforetime xvas blind. 14. A7id it was the sabbath dai/ when Jesus made the clay^ and opened his eyes. This phrase shews that the man's bHndness proceeded not from any fault or defect in the organs of vision, but from his w^anting these altogether. His eye-lids were grown together, or contracted, as is the case with those who are born without eyes. Hence Jesus is said to have opened the man's eyes, to intimate that in this miracle, he made, rather than recovered his organs of vision. 1 5. Then again the Pharisees also asked him how he had received his sight. They hoped to find something in the manner of the cure which would shew it to be no miracle, or at least which would prove Jesus to be a bad man. The man honestly and plainly told them the whole matter ; that he had made clay, put it upon his eyes, and ordered him to go and wash in Siloam. He said u?ito the??i, He put claij upon mine eyes, and I washed, and do see. On hearing this account of the miracle, the Pharisees declared that the author of it was certainly an impostor, because he had violated the sabbath in performing it. Nevertheless, others of them, more candid in their way of thinking, gave it as their opinion, that no deceiver could possibly do a miracle of that kind, because it was too great and beneficial for any evil be- ing to have either the inclination or the power to perform. 16. Titer ef ore said some of the Pharisees, This man is not of God, he- cause he keepeth not the sabbath day. Others said. How can a man that is a si7iner do such 7niracles P And there was a division a?nong them. The court being thus divided in their opinion with respect to the character of Jesus, they asked the man himself what he thought of the author of his cure. 1 7. They said unto the -f blind man again, II hat sayest thou of him that hath opened thine eyes P He said, He is a prophet : But the Jews, hoping to make the whole turn out a cheat, would not believe that the beggar was born blind, although all his neighbours had testified the truth of it, pretending, no doubt, that is was a common trick * Ver. 15. They brought to the Pharisees him, &c.] By the Pharisees here we are to understand the council or senate of Israel. For though the name Pharisee was the denomination of a sect, we learn from Josephus, that the people of this sect chiefly managed all public afl^airs. (See Jewish Antiq. Disc. I. chap. v. § 1.) That some court of judicature is meant, when we are told that they brought to the Pharisees him that aforetime was blind is plain from their passing the sentence of excommunication upon him, ver. 34. and that the senate or supreme court is meant, is probable from their being called the Jews^ ver. 18. 22. and from their having made a decree, that whoever confessed Jesus to be the Christ should be excommunicated, ver. 22. f Ver. 17. The blind man.] He is so named after having received his sight, agreeably to the Scripture phraseology. Thus, Matt. x. 5. Matthew is called the publican after he had left off that employment, and Matt, xxvii, 6. Simon is called the leper after he was cured. P 3 of 214 A PARAPHRASE AND COMMENTARY* [Scct. 78. of beggars to feign themselves blind, and that this cme in parti- cular was in a combination with Jesus, to advance his reputa- tion, (i>ec ver. 28.) a circumstance which they urged from the favourable opinion he had expressed of him. Wherefore, they called his parents, and inquired of them, first, if he was their son; next, if he had been born blind; and then, by what means lie !md obtained sight. They answered that most certainly he was their son, and had been born blind ; but with respect to the man- ner in which he had received sight, and the person who had con- ferred it upon him, they could give no information, only their son beintr of ase would answer for himself. John ix. 1 8. Buv ihc Jems did not believe concerning him, thai he had been blind, and received his sight, until they called the pareyits of him that had received his sight, 1 9. And they asked them, saying. Is this yoiir son, xdio you say 'was born blind P how then doth he now see P 20. His parents answ^^'^d them and said. We know that this is our son, and that he was born blind. 21. But by what means he now seeth we know not, or wJio hath opened his eyes we know not : he is of age, ask him, he shall speak for himself. As the man that had been blind knew who had opened his eyes, without doubt he liad given his parents an account, both of the name of his benefactor, and of the manner in which he had conferred the great blessing upon him ; besides, having repeated these paticu- lars fj^quently to his neighbours and acquaintance, who were all curious to hear him relate the miracle (ver. 11.) we can conceive no reason why he should conceal them from his parents. The truth is, they lied grossly, and were ungrateful to Jesus in con- cealing his name on this occasion ; but they were afraid to utter the least word which might seem to favour him, because by an act of the court it was resolved, that whosoever acknowledged Jesus to be the Christ should be excommunicated. 22. These words spake his parents, because they feared the Jews : for the Jews had agreed already, that if any man did cojfess that he was Christ, he should be * put out of the synagogue, 28. Thei'efore said * Ver. 22. Put out of the aynagogue?^ The Jews had two sorts of ex- communication, one was what "they called Niddni, which separated the person under it four cubits from the society of others, so that it hindered hmi from conversing familiarly with them, (see Buxtorff. in voc. Niddai^ p. 1.306.) but left him free at that distance, either to expound^ or hear the law expounded in the synagogue. There was another kind of excommu- nication called Shematta, from shem, which signifies a name in general, but by way of eminence was appropriated to God, whose awful name denotes all possible perfection. S/tematta therefore answers to the Syrian maranatta^ ihc Lord cometh, a form of execration used by the apostle Paul, 1 Cor. xvi. 22. and supposed to be derived from Enoch, because Jude quotes a saying ot his which begins with the word maranatta ; xer. 14. Behold, the Lord ^wcM, with ten thousand of his mints, to execute judgment upon all, &c. i his kind of excommunication is stiid to have excluded the person under it Sect. 78. J ON- THE HARMONY OF THE GOSPELS. 215 said his parents. He is of age, ask him. They refused to bear testimony unto Jesus, for fear of being exconinuniicated. The court findino- that notliing was to be learned from the man's pa- rents, by which the miracle could be disproved, called the man himself a second time, and tried by fair words to extort from him a confession to the disparagement of Jesus. 24?. Thoi again called they the man that xvas blind, and said unto him. Give God the praise : we know that this man is a sin?ier. Give glory to God, in whose p;-esence you now are, by making a full confession of your fraud and collusion with this man, ibr we know that he is an impostor, and have all the reason in the world to believe that you are his accomplice. See Josh. vii. 19. where the Jewish general adjures Achan in similar terms to confess his sin. 25. He answered and said. Whether he he a sinner or no, I know not ; one thing I know, that whereas I was blind, now I see. In this answer of the beggar, there is a strong and beautiful irony, found- ed on good sense ; and therefore it must have been felt by the doctors, though they dissembled their resentment f©r a little, hop- ing that by gentle means they might prevail with him to con- fess the supposed fraud of this miracle. They desired him there- fore to tell them again how it had been performed. 26. Then said they to him again. What did he to thee ? how opened, he thine eyes f They had asked this question before, ver. 15. but they pro- posed it a second time, in order that the man, repeating his ac- count of the servile work performed at the cure, might become sensible that Jesus had violated the sabbath thereby, and was an impostor. Thus Christ's enemies would gladly have prevailed, with the subject of the miracle, to join them in the judgment which they passed upon the author of it. But their resistance of the truth appeared so criminal to him, that laying aside fear he it from the synagogue for ever. We have the form of it, Ezra :?. 7. Neh. xiii. 25. being that which was inflicted on those Jews who refused to re- pudiate their strange wives. It seems to have been the censure also which the council threatened against those who should acknowledge Jesus to be Messiah, and which they actually inflicted on the beggar ; for the words tliSakov avrav, vcr. 34, 35. agree better to this kind than to the other. Pro- bably also it was the shematta that our Lord speaks of, when he said to his disciples, John xvi. 2. ccroffwuyufa; Toina'aa-iv vfiu;, thcy shall put you out of the synagogues. Selden has treated of the word a^roo-iyva/S^yo; at great length, De Synedriis, lib. i. cap. 7. According to bim the synagogue, from which per- sons under this censure were excluded, was every assembly whatever, whether religious or civil, the excommunicated person not being allowed to converse familiarly with his brethren, although he was not excluded cither from public prayers or sacrifices. But in this latter opinion Selden has not many follower*. The excommunications of the primitive Christians seem to l.ave resembled those of the Jews in several particulars ; for they excluded excommunicated persons from their religious assemblies, and from all communion in sacred things ; and when they restored them to the privileges of the faithful, it was with much difficulty, and after a severe and long penance. p 4 .spoke 2l6 A PARAPHRASE AND COMMENTARY [Scct. 7^^ bnokc to them with great freedom. John ix. 27. He answered' ihcni^ I have toldyou alrcadi/, and you did not hear^ \. e. believe,^ -therefore "joould ifoii here it again ? will ye also be his disciples P In this answer the irony was more plain and severe. Are ye so affected with the miracle, and do ye entertain so high an opinion of the author of it, that ye take pleasure in hearing the account of it repeated, desiring to be more and more confirmed in your veneration for him ? These words provoked the rulers to the liiirhest pitch. 28. Then they reviled, hivii and said, Thou art his disciple, as is plain from the partiality thou discoverest to- wards him, bjit "we are Moses^ disciples. And with great reason, for Moses clearly demonstrated his mission from God ; whereas this fellow who contradicts Moses, and breaks his laws by his pretended cures performed on the Sabbath, giving no proof of ills mission, must be an impostor, and therefore deserves no cre- dit. 29. We hiow that God spake unto Moses ; as for thisfel- Iffw, *we hiow not from ^whence he is. The beggar replied, It is exceedingly strange that you should not acknowledge the divine mission of a teacher, who performs such astonishing miracles ; for common sense declares, that God never assists impostors in work- ing miracles. Accordingly, since the world began, no example can be given of any such person's opening the eyes of one born blind. My opinion therefore, since ye will have it, is, that if this man was not sent by God, he could do no miracle at all^ 30. The mafi ansisoered and said unto them, Why, herein is a mar^ vellous thing, that ye k?iow not from is:hence he is, andyei he hath opened mine eyes. 3 1 . 'Now we know that God heareth not sin- ners; hut if any man he a worshipper of God, and do his "dbill,- him he heareth. S2. Since this world hegan was it not heard that any man that is not a worshipper of God, and a doer of his will, i. e. any sinner, any impostor, opened the eyes of one that was born blind. SS. If this man were not of God, were not sent of God, if he were not a prophet and messenger of God, he cotdd da nothing. Thus the beggar, though illiterate, answered that great body of learned men with such strength of reason, that they had not a word to reply. However, the evidence of his arguments had no other effect but to put them into a passion, insomuch, that they railed at him, and excommunicated him. 34. They answer- ed and said unto him, Thau wast altogether hoin in sins, and dosf thou teach us ? Thou wicked, illiterate, impudent fellow, whose iniderstanding continues still as blind as thy body was, and wha wast born under the heaviest punishments of sin, dost thou pre- tend to instruct us in a matter of this kind ; us, who are the guides of the people, and eminent for our skill in the law ? And they cast him out, i. c. they passed the sentence of excommunica- tion upon him, which was the highest punishment in their power to inflict. From Sect. 79.] ON THE HARMONY OF THE GOSPELS. 217 From this passage of the history we learn, that a plain man void of the advantages of learning and education, but who has honest dispositions, is in a fairer way to inulerstand truth, than a whole council of learned doctors, who are under the power of prejudice. § LXXIX. Jcsiis, in his "iVai/ to the feast of dedication^ is refused lodging in a village of the Samaritans, The disciples desire him to call Jire do'uon from heaven upon the Samaritans : he rebukes the disciples for their xvrathftd sjnrit^ and goes to another village. Luke ix. 5i— 62. About this time the feast of dedication approached, a solem- nity not appointed by the law of Moses, but by that heroic re- former Judas Maccabeus, in commemoration of his having cleans- ed the temple, and restored its worship, after both had been pro- faned by Antiochus Epiphanes. But although this feast was of human institution, and Jesus foresaw that farther attempts would be made upon his life in Jerusalem, he did not shun it, but went thither with great resolution. Luke explains the reason of this boldness : He had now continued on earth very near the whole period determined, and was soon to be taken up to heaven, from whence he had come down. He therefore resolved, from this time forth, to appear as openly as possible, and to embrace every opportunity of fulfilling the duties of his ministry. Luke ix. 51, And it came to pass, that * when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem, He did not travel thither privately, as he had often done before, but he declard his intention, and entered on the journey with great courage. The road to Jerusalem from Gahlee lay through Sa- maria ; wherefore, as the inhabitants of this country bare the greatest ill-will to all who worshipped in Jerutalem, (see Jewish Antiquities, Disc, iii.) Jesus thought it necessary to send messen- gers before him, with orders to find out quarters for him in one of the villages ; but the inhabitants refused to receive him, be- cause his intention in this journey was publicly known. Luke ix. 52. And sent messengers before his face : and thei) went, and entered into a village of the Samaritans, to make ready for him. 53. And they did not receive him, because his face was as though he woidd go to Jerusalem, The Samaritans could not refuse lodging to all the travellers that went to Jerusalem, for the high road lay through their country ; such travellers only as went * Vei\ 51. When the time ivas comcj &c.] Ev tw j^» said unto him. No man having put his hand to the plough, and looJcing back, is fit for the kingdom of God, fit to preach the kingdom of God.* * The composers of harmonies have confounded this passage of the history with Matt. viii. 18. See § 31. note p. 180. § LXXX. Jesus in his way to the feast of the dedication^ sends the seventy disciples out ; the mean while he himself tarries in Sama- ria, Luke X. 1 — 16. The scene of Christ*s ministry being from this time forth, t^ lie in Judea and the country beyond Jordan, it was expedient tha^ his way should be prepared in every city and village of those countries, whither he was to come. He therefore sent out seventy of his disciples on this work, mentioning the particular places which he intended to visit, and in which they were to preach ; whereas, the twelve had been allowed to go where they pleased, provided they confined their ministry to the lost sheep of the house of Israel. Luke x. 1. After these things, the Lord appointed other seventy also, and sent them two and two before his face, into every city and place whither he himself would come, 2. Therefore said h unto them. The harvest truly is great, but the labourers are few ; pray ye therefore the Lord of the harvest that he would send forth lahoureis into his harvest^ see Matth. ix, 37. It S20 A PARAPHRASE AND COMMENTARY [Sect. 80, It is remarkable, that our Lord assigned the same reason for the mission of the seventy, which he had assigned for the mission of the twelve disciples ; the harvest was plenteous in Judea and Perea, as well as in Galilee, and the labourers there also were few. The instructions given to the seventy on this occasion were nearly the same with those delivered to the twelve ; see the Com- mentary on Matt. X. § ^0. Only he ordered the seventy to spend no time in saluting such persons as they met on the road, the' time assigned them for going through the cities, being but short. 3. Go your xvays ; behold I send you forth as lambs among- 'iivlves, 4. Carry neither purse, nor scrip, nor shoes, and * salute no man by the way : that is, make all the haste you possibly can. 5. And into whatsoever house ye enter, first say. Peace be to this home. 7. And if the son of peace be there, if the master of that house be a virtuous well disposed person, and receives you kindly,. your peace shall rest upon it : Your blessing which you gave at your entrance, shall by my power be made etfectual to that house; if not, it shall turn to you again. See on Matth. x. 12. § 4-0. 7. And in the same house remain, eating and drinkifig suck things at they give ; for the labourer is worthy of his hire, see on Mat. X. 10, 11. 8. And into whatsoever city ye enter, aiid they ^ receive you into their houses, eat such things as they set before you : be content with any fare you meet with, and give the wicked no reason to think that you are of a luxurious disposition, , or set a high value upon the pleasures of the table. 9. A7id heal' the sick that are thei'ein. This is not only a direction, but a com- mission empowering the seventy to work miracles for the confir- mation of their doctrine, for it is added, and say unto them. The kingdom of God is co7)ie nigh unto you, 10. But into whatsoever) city ye enter and they receive you not ; shew no willingness to hear your doctrine, and no inclination to give you the necessaries of life ; go your ways out into the streets of the same, and say : 11. Everi the very dust of your city which cleaveth on us, we do wipe off against you : In the most public manner declare that they have sinned in rejecting you : Cry it in their streets. Withal, that your declaration may make the greater impression upon them, accompany it with the symbolical action of publicly wip- ing the dust of their city from off' your feet, as a testimony that you will have no communication with such a wicked people. Ver. 4. Salute no man hy the way.] That this phrase implies the greatest dispatch, is evident from 2 Kings iv. 29. where Elisha sending Gehazi to recover the Shunamite's son, commands him to make all the haste possible, in these words ; Gird up thy loins, and take my staff in thine hand, and go thy way : If thou meet any man, salute him not ; and if any salute thee, answer him not again: for the eastern salutations were exceedingly tedious, consisting of long wishes of happiness to the person saluted, and of very particula? inquiries concerning his welfare. This Sect. 80.] ON THE HARMONY OF THE GOSPELS. 221 This was agreeable to the manners of the Easterns, who taught their disciples by symbolical actions as well as by discourse ; see on Matt. X. 14. Jesus added, When you have so done, say, Not- 'withstanding be ye sure of this, that the kingdom of God is come nigh unto you: Though you have rejected us and our message, we solelmnly assure you that an offer of the kingdom of God has been made to you. To conclude, to make the seventy very ear- nest in preaching the gospel, that so if possible the people miglit be persuaded to receive it, he declared the terrible punishment of those who should reject it. VI. But I say unto you, it shall he more tolerable in that day for Sodom, than for that city. See on Matt. X. 1 5. § 40. xi. 24. § 42. Having mentioned the pu- nishment of those cities which should reject his ministers, it natu- rally brought into his mind the sad state and punishment of the cities where he himself had preached most frequently, namely, Chorazin, Bethsaida, and Capernaum. For notwithstanding he had often resided in those cities, and performed many mifacles be- fore the inhabitants of them, they had continued impenitent. Wherefore, because he was never to preach to them any more, and because he knew how great their punishment would be, in the overflowing tenderness of his soul, he affectionately lamented their obstinacy, wiiich he foresaw would draw down on them the heaviest judgments : 13. Woe unto thee Chcnazin, woe imto thee Bethsaida^ fo7' if the mighty xwrks had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. 14. But it shall he more tolei'ahle for Tyre and Sidon ifi the day of judgment than for you. See on Matt. xi. 20, 21, 22. § 42. 15. And thou, Capernaum, which (irt exalted to heaven by thy spiritual privileges, shall be thrust dawn to hell. See on Matt. xt. 23. § 42. This part of his dis- x:ourse was well calculated to comfort the seventy under the ill usage they might meet with ; the preaching of Christ himself liad often been unacceptable and unsuccessful with respect to many of his hearers ; and therefore it was not much to be wondered at, if theirs should prove so likewise. 1 6. He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me. See on Matt. x. 40. § 40. * * As it is Luke alone who has mentioned the mission of the seventy disciples, it is he chiefly who has given the history of our Lord's transac- tions in consequence of that mission; the rest having recorded few or none of them, excepting the things that happened immediately before the pass- over at which he suffered. It is true, indeed, Christ's ministry in Judea did in many things resemble his ministry in Galilee, which may have been the reason, not only that it was omitted by Matthew and Mark, but that it liath always been confounded with the latter by the composers of liar- monies. Nevertheless, when it is considered how long our Lord preached in Galilee, as well as the importance of the subjects upon which he dis^ coursed, it will not appear strange that the sernions which he delivered in Judcu, i 222 A PARAPHRASE AND COMMENTARY [Sect. 81. Jiidea, toward the end of his niinibtry, should have contained many of the sentiments and expressions he had formerly made use of. See Prel. Observ, IV. According to this view of thinss, our Lord did not confine his ministry to Galilee, and the countries round (he lake. He was much in those countries indeed, for the space of three years. But he exercised his ministry a considerable time in Judca and Perea also, by which means all the Israelites, as it is reasonable to believe, enjoyed the benefit of his doctrine and example. And tiiat Luke should have been the only evangelist who has given the history of the mission of the seventy disciples, and of Christ's ministry in consequence of that mission, need not be thought strange, if he published his gospel before the other evangelists wrote theirs, as I have attempted to shew. Prelim. Observ. VH. ch. 1. § LXXXI. The seventy disciples return^ and give Jesns an account of their sxtccess in ^working miracles, Luke x. 1 7 — 24. The seventy disciples liaving gone through the several parts of the country appointed them, returned and told their Master with great jpy what they had done, particularly that they had cast out many devils. Luke x. 1 7. And the seventy returned again 'with joy, saying, Lord, even the devils are subject to us through thy name. From the manner in which they spake of this latter exertion of their power, it would appear to have been what they did not expect when they set out. For though Jesus had given them power to heal diseases, ver. 9. he had said no- thing concerning devils.- ] 8. And he said unto them, I beheld . Satan as lightning * fall from heaven : Ye need not wonder that the devils are subject unto you through my name, for Satan their priince is not able to stand before me. This was shewed me at my first appearance in the human nature to destroy him and his works, when I saw him fall from heaven with great violence ; I saw him fall from the great power and eminence to which he had exalted himself in the world. Withal, to prove that he had thrown down Satan from his exaltation, and to increase their joy, and to render them more fit for their work, he enlarged their powers. 19. Behold I give unto you pouter to tread on serpents and scoipions : their treading on serpents is a proverbial expression, which signifies victory over enemies (see Bos. Observ. Oit. 108.) accordingly it is added, and over all the poller of * Ver. 18. Fall from heaven.] To be exalted into heaven, signifies to be raised unto great powers and privileges, and particularly to sovereign do- minion. To fall from heaven, therefore, may signify to lose one*s dominion and pre-cminency. The devils, by the idolatry of the Gentiles and the wickedness of the Jews, had been exalted into heaven, had ruled mankind in opposition to the dominion of God ; but by the preaching of the gospel, tneir power was to be destroyed in every country. But Erasmus gives the words another turn; he thinks they were designed as a caution to the disciples against pride: as if our Lord had said, Ye have great powers bestowed upon you, and ye have been very successful in the exercise of them ; be not too much elated on this account, but remember that pride vv^s the sin by which Lucifer fell from his seat in heaven. the Sect. 81.] ON THE HARMONY OF THE GOSPELS. S2S the enemy • and 7iothing shall hj any means hirt you. At the same time be told them, that the gift of miracles was not so just a matter of joy, as that their names were written in the book of bfe, because it was but a temporary pre-eminence, was some- times granted to wicked men, and no wise ([ualilied them for heaven. Luke x. 20. NotiscithsUindivg in this rejoice ?iof, that the spirits are subject nnto you ; hut rather rejoice^ because * your names are written in heaven. On this occasion Jesus, meditating upon the unspeakable wisdom and goodness of the divine dispen- sations to mankind, felt extraordinary emotions of joy. 21. In that hour Jesus rejoiced in spirit^ i. e. f rejoiced grcady, and said, I thanJc thee, O Father, Lord of heaven and earth, that thou hast hid these tilings from the "ivise and prudent, and hast re' vealed them unto babes : even so. Father, for so it seemeth good in thy sight. 22. All things are delivered to vie of the Father ; and no man hioweth ivho the son is, but the Father : and ivho the Father is, but the Son, and he to whom the So?i will reveal him. (See on Matt. xi. 25. § 42.) 23. And he turned him unto his disciples, and said privately, (see the beginning of next section) Blessed are the eyes which sec the things that ye see. 24. Fm- I tell you, that many prophets and Icings have desired to see those things which ye see, and have not seen them ; and to hear those things which ye hear, and have not heard them. See on Matt, xiii. 16. §49. It would appear that when the seventy disciples returned, Jesus was surrounded with a great multitude of people. I gather this from ver. 23. where, after having spoken publicly to the seventy, we are told that " he turned him unto his disciples, and said pri- vately, Blessed are the eyes which see the things that ye see, for I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them," &c. The happi- ness here praised was enjoyed by the seventy as well as by the twelve, and consequently it was as fit that they should be made sensible of its greatness, as that the twelve should understand it. Besides, this declaration, as well as what was spoken more pub- licly, was designed to moderate the joy which the seventy had conceived, on finding the devils subject to them. The subjection of the devils to their command, was not so great a happiness as their being allowed to hear Christ's sermons, and to see his mi- racles. These things shew, that what oin* Lord said privately to * Ver. 20. N'ames are written in Jieaven^ Many are of opinion that this is an allusion to the enrolment of citizens' names in a register, by which their right to the privileges of citizenship was acknowledged by the community; and to confirm their opinion, they observe that, Rev. iii. 5. God promises the members of the church of Sardis, that he would not blot their names out of the book of life. J- Ver. 21. Rejoiced greaili/.] So the expression in spirit signifies, Murk viii. 12. John xi. 53. xiii. 21. Acts xviii. 5, Sec on Luke i. 47. § 4. his ^224 A rAllAPHRASE AND COMMENTARY [Scct. 8 1 . kis disciples, was said to the seventy as well as to the twelve ; if so, he was now attended by the multitude. I have been at pains to prove this, because it accounts for the behaviour of the lawyer to be mentioned in the next section. .) LXXXII. In Samaria Jesus declares the means of obtaining eternal life. See $ 105. 119. The parable of the good Sa- maritan xvho took care of the wowided Jew, whom he found lying upon the road to Jericho. Luke x. 25. — 37. If the connexion with which Luke introduces the transaction we are going to explain, implies that it happened immediately after what goes before in the history, it took its rise in the fol- iowinn- manner. A doctor of the law, who, it seems, made one of tlie multitude which attended Jesus when the seventy returned, Iiaving listened to what he said to his disciples in private, con- cerning their enjoying a happiness which many prophets and kings had desired in vain to obtain, namely, the happiness of seeing his miracles and of hearing his sermons, thought that he would make trial of that great wisdom which he said he possessed, by proposing to him one of the most important questions which it is possible for the human mind to examine, namely. What a man nuist do to irdierit eternal life. For that this learned doc- tor asked the question, not from a sincere desire to know his duty, but merely to try our Lord's knowledge, is evident from the text, which informs us that he did it tempting him, expecting perhaps that on this liead he would teach differently from Moses. Luke X. 25. And behold a certain lawyer stood up and tempted him, sai/i7ig Master, what shall I do to inherit eternal life? Jesus alluding to his profession, made answer by inquiring of him what the law taught on that point. 26. He said unto him. What is written in the law F how readest Ihoxi ? 26. And he answering^ (out of Deut. vi. 5.) said. Thou shall love the Lard thy God with all thy heart, and with all thy smd, and with all thy strength^, and with all thy mind ; and thy neighbour as thyself, (See on Mark xii. 30, §119.) 28. And he said unto him. Thou hast ansrwercd right ; this do, and thou shall live, Jesus approved of his answer ; and allowed that to love God as the law enjoined,, is the means of obtaining eternal life, because it never fails to produce obedience to all the divine revelations and commands, consequently olx^dience even to the gospel which he was then preaching. But the lawyer, willing to justify himself, or shew that he was blameless in respect of the duties which are least liable to be counterfeited, the social and relative duties, asked him what was the meaning and extent of the word neighbour in the law. 29. But he willing to justify himself, said unto Jesus, And who is my neighbour ? It seems, being strongly tinctured with the prejudices of his nation, he reckoned none brethren but Israelites^ Sect. 82.] ON THE HARMONY OF THE GOSPELS. *2^5 Israelites, or neighbours but proselytes, (see on Matt. v. 2^2. § 26.) and expected that Jesus would confirm his opinion by approving of it. For, accoi'ding to this interpretation, he tliought himself innocent, althouG;h enemies and heathens had no share of his love, since the precept enjoined the love of neighbours only. But our Lord, who well knew how to convince and persuade, an- swered him in such a manner as to make the feelings of his heart overcome the prejudices of his understanding. He convinced him cf his mistake by a parable ; an ancient, agreeable, and inoffen- sive method of conveying instruction, very lit to be used in teach- ing persons who are greatly prejudiced against the truth. The parable which our Lord now spake was that of the Samari- tan, who shewed extraordinary kindness to a distressed Jew, his bitter enemy on account of religion. This Jew, in travelling from Jerusalem to Jericho, fell among robbers, who, not satisfied with taking all the money that he had, stripped liim of his rai- ment, beat him unmercifully, and left him for dead. Luke x. 30. And Jesus answering said, A certain man Xijent doxim from Jerusalem to Jericho, and fell among thieves, {Kyi^olk; robbers) "ii^hich stripped, him of his raiment, andxwunded him, and departed, leaving him half dead. While he was lying in this miser- able condition, utterly incapable of helping himself, a certain priest happening to come that way, saw him in great distress, but took no pity on him. In like manner a Levite espying him, would not come near him, having no mind to be at any trouble or expence with him. Luke x. 31. Arid hj chance there came down a certain priest that way, and when he saw him, he passed hy on the other side. 32. And likewise a Levite, when he was at the place, came and looked on hvm, and passed hy on the other side : both of them barbarously passed by, without so much as speak- ing to the poor man. Thus hard hearted were these ministers of religion, the priest and the Levite, notwithstanding their sacred characters and eminent knowledge in the law, obliged them to be remarkable for compassion and all the tender offices of charity^, especially when it was the distress of a brother which called for their help. In other cases, indeed, these hyprocrites might have invented reasons to palliate their inhumanity; but here it was not in their power to do it. They could not excuse themselves by saying this was a Samaritan, or a heathen who deserved no pity ; they could not even excuse themselves by saying they did not know who he was; for though they took care to keep at a distance, they had looked on their brother lying stripped, wound- ed, and half dead, without being in the least moved with his dis- tress. Soon after this, a Samaritan happened to come that way, and seeing a fellow-creature lying on the road naked and wound- ed, went up to him; and though he found it was one of a differ- ent nation, who professed a religion opposite to his own, the vio- yoL. IT. o lent 226 A PARAPHRASE AND COMMENTARY [Sect. 82. lent hatred of all such persons that had been instilled into his mind from his earliest years, and every objection whatever re- mained immediately silenced, by the feelings of pity awakened at the sit of dedication, Luke x. 38 — 42. In his way to Jerusalem, whither he was going to celebrate the feast of dedication, Jesus spent a night at Bethany, in the house of Martha and Mary, two religious women, the sisters of Lazarus. Luke x. 38. Now it came to pass as they went (jour- neyed) he entered into a certain village ; and a certain woman named Martha received him into her house. On this occasion Martha expressed her regard for her divine guest, by the care she was at in providing the best entertainment in her power for him and his disciple^;; but Mary, the other sister, sat quietly at his feet listening to his doctrine, for he embraced every opportunity of imparting the knowledge of divine things to such as were willing to jeccive it. The burden of the service therefore lying upon Martha, and she being cumbered with it, blamed Jesus for allowing her sister tt) sit idly by him, while she w^as so much hur- ried. 39. And she had a sistei' called Maiy, which also sat at Jesus'sfect and heard his words, 40. Bid Martha was cumbered with much serving, and came unto him and said, Lord, dost thou not care that my sister hath left me to serve alone ? bid her there- fore that she help me. In return, Jesus gently reproved Martha for putting herself to so much trouble about him, and commended Mary for applying herself to hear his doctrine. 41. And Je- sus answered and said unto her, Martha, Martha, thou art care- fid Sect. 84.3 ON THE HARMONY OF THE GOSPELS. ^W ful and troubled about many things : 42. But one thing is needful. Mg^ Imdeih t/icm out. 4. And isohen he putt eth forth his oxvii sheep he goeth before ihem^ and the sheep follow him ; far they hwm his voice. The moral meaning of this circumstance is, that good men are obedient to the instructions of true and faithful teachers; and that the latter shew them their duty in every case with great plainness, not concealing it because it may be disagreeable to their inclinations. 5. And a stranger la-ill they not folloii\ hut li)ill fee from him ,- for they know not the voice of strangers. ' As sheep will not follow a strange shepherd, so the people of God will not hearken to impostors and tiilse teachers, but will avoid them ; lor they can easily distinguish them from the messengers of God by their fruits, that is, by their doctrine and Hfe. 6. This parable spahe Jesus unto them ; but they understood not what things they were which he spake unto them : He taught the Pha- risees the difference between true and false teachers, by the fore- going parable, but they did not understand the meaning of it : — wherefore he added, by way of explication, 7. Verily, verily, I say unto you, I am the door of the sheep. Perhaps .this is a me- tonymy for, / am the door of the sheepfold. Or his meaning may have been, 1 am not only the door by which the shepherds iiuist enter, he whose right alone it is to admit men to the office and dignity of shepherds, but I am also the door of the sheep; it is by me that men enter into the spiritual inclosure of the church. 8. * All that ever came before me, all those who in former times assumed to them, as dogs and horses do with us, following to the pasture ground, and wherever their shepherds thought fit to lead them. The moral meaning of the circumstances mentioned above, namely, that the shepherd calls his own sheep by name, and leads them out to pasture, is, that every faithful minister of Christ attends upon the duties of his ministry, making them his principal busi- ness : that he spends his time among his people ; that he knows their charac- ters and tempers; and that he suits his instructions to every one's case, as his need requires. * Vcr. 8. All that ever came before me, &c.] Here, as in many other in- stances, our Lord's words are very elliptical, and must be filled up from what goes before. The addition which I have ventured to supply, is taken from vcr. 1. and seems altogether necessary; because it does not clearly appear from history, that any one among the Jews assumed the title of Messiah before our Lord came. Judas and Theudas of Galilee, indeed, are mentioned by Gamaliel, as having given themselves out for persons of note. Acts v. 36, 57. But with respect to Jud;is, it is evident from Josephus, that he did not assume the title of the Mcsbiah ; he only gave rise to a political faction, whose distinction was, that they would pay no taxes to the Romans, nor any foreign power. And as for Theudas, though Josephus has mentioned an impostor of that name, he cannot be the person Gamaliel speaks of, because he arose under the procura- torship of Cuspius Fadus, several years after Gamaliel reasoned in the council. Besides, from the character which the Jewish doctor has given of Theudas, It docs not appear that he called himself the Messiah. Like Judas of Ga- hlee, he only pretended to be some extraordinary person, who had emi- nent skdl in the law, and taught opinions contrary to those that were commonly received. Perhaps he called himself a prophet, to give his doctrine* Sect. 84.] ON THE HARMONY OF THE GOSPELS. ^3^ assumed the character of teachers of religion, without commis- sion from me, arc thieves and robbers ; but the skeej) did not hear them. John x. 9. I am the door, I alone am he, whose rio-ht it is to admit men into the church of God ; by me if any man en^ ter in^ he shall be saved, and shall go in and out and Jind pasture : If any man bclieveth on me, he shall become a true member of God's church on earth, and shall from time to time receive such instructions as shall nourish his soul unto eternal life. The imao-e is changed here, for now our Lord seems to have liad a park in his eye where cattle are fed, and not the outer court of the temple, as in the former branch of his discourse. 10. The thief eometh not but for to steal, and to kill, and. to destroy ; I am come that they might have life, and. that they might have it more abun- dantly : I am no thief or robber as you may easily know, by considering that the intention of such is only to steal, and kill, and destroy the flock; they assume the character of teachers divinely commissioned, for no other reason but to promote their own interest at the expence of men's souls. Whereas, I am come Hot merely to give you life, but to give it more abundantly than it is given by Moses in the dispensation of the law. II. lam. the good shepherd ; the good shepherd giveth his life for the sheep^ 12. But he that is an hireling and not the shepherd, 'whose oXi:?z the sheep are not, seeth the 'wolf coming, and leaveth the sheep, and Jieeth : and the 'wolf catcheth them, and scatter eth the sheep, 13. The hireling fleeth, because he is an hireling, and car eth not Jar the sheep. I am not an hireling shepherd appointed by the owner to take care of the flock ; but I am the good shepherd doctrines the greater weight, and pretended to work miracles. If the sense of the passage given in the paraphrase is not admitted, we may suppose thaC by tkem who came before him, our Lord meant the Scribes and Pharisees, hii contemporaries, who ofteutimes came to try him, and when he vvas in Jerusa- lem at the festivals, watched him, and tempted him with ensnaring questions, hoping to expose him as an impostor. These trials Jesus very properly expressed by the figure of coming before him, in allusion to his having called himself, in the preceding verse, the door of the sheep, 75 ^voa, ruv t^oCxtuv, the door through which the sheep entered into the fold, as is plain from ver. 1. All the shepherds that ever came before me, to examine and prove me, are thieves and robbers. The reason why he gave them this character, he had explained in the first verse; though they heard his doctrine, and saw his miracles, they would not allow themselves to be convinced ; or if they were convinced, they would not yield to their conviction ; would not acknowledge him as the Messiah, and receive their commission to teach mankind from him, but opposed him, and refused to enter by him, the door, into the sheep court, the visible church. Being therefore evil shepherds, the people would not follow them ; many believing on Jesus in spite of all that the Scribes and Pharisees could do to prevent it. Nor is the construction of the words in the original, unfavourable to this interpretation; for the preposition t^o is applied to place as well as time; thus, Acts v. 2J. t^o Sv^wv, and Luke vii. 27. ■r^o 'TPofu'Tis, Job iv. 16. v^o a(pSa,7.y.uv f^v, promised QSi A PARAPHRASE AND COMMENTARY [SeCt. 84, promisfd Isa. xl. II. Ezek. xxxiv. 23. and the proprietor of the sheep, as is evident from this, that I cheerfully endanger my life for the safety of the flock ; whereas an hireling, proposing nothing but his own gain, when he sees the wolf coming, deserts the sheep ; because, instead of loving them, he loves himself, and will not expose himself to any danger on their account ; so that the beast of prey, without resistance, tears some of the flock to pieces and disperses the rest. From this, it plaiidy appears to bo the duty of every minister of the gospel to reside in ordinary witli his flock. For if approaching danger is no excuse for his fleoing away and leaving them, far less will interest or pleasure, or any lesser matter, be an excuse for such unfaithfulness. John X. 14. I a?n the good shepherd, and hiow my sheep, and amhno'vcn of mine. Being the good shepherd and the owner of the sheep, I am so earnest in tending my flock, that I not only know every particular sheep, so as to be able to claim it, in whose posses- sion soever it happens to be, but I know every thing relating to my sheep. I know the circumstances wherein they are placed, am well acquainted with their wants, and can judge what aids they stand in need of. Besides, I love them all with an ardent affec- tion, and approve of their obedience to me, because, though it be imperfect, it is sincere. And as I know, love and approve my sheep, so I am known and beloved of them in return. For they have just apprehensions of my dignity and character; in particu- lar, they know that I am their shepherd and saviour sent from God, and that I am able to feed them with knowledge, and to deliver them from the punishment of sin, and to bestow on them everlasting life. And this our mutual knowledge and love of each other, is like that which subsists between the Father and me. 1 5. As the father kncmeth me, even so knoix) I the Father. This sentence ouo^ht to be construed with the foresoino^ verse thus : I fcnoxc my sheep, and am k?io'wn cf mine, (koc^ooc yivwa-xsi fxs 0 TT^T-g, xuyco yivaiaKM tov TruTsgx), even as the Father knoweth m.e, and Iknois) the Father. And I lay doxscn my life for the sheep : I will iihew the greatness of the love which 1 bear to my sheep by dying for them, which no hireling ever will do. And to con- vince you that I know my sheep, and am known of them, I tell j-'ou that 1 have other sheep besides the Jews; I have sheep among the Gentiles, for I know them in every country whose honesty of disposition will make them capable of obeying the gospel. These I will bring into my church, and they shall know me, and shall distinguish my voice from that of a stranger, and shall cheerfully submit to my laws. 16. A7id other sheep I have, ^Jiich are not of this fold ; them also must I bring, and they shall hear my voice ; cmd there shall he one fold, and one shepherd : When the Gentiles are converted, there shall be but one visible church, consisting of them and the Jews, as there is but one shep- herd Sect. 84.] ON THE HARMONY OF THE GOSPELS. 235 herd to feed and govern them; there shall be no more any middle wall of partition. And as for the love which my Father bears to me, it is founded on this, among ether reasons, that I lay down my life to save the world. However, I lay it down so as to take it up again, for I will rise from the dead in due time, never to die more. 17. Therefore doth mij Father love 7ne, because I lay do-wn my life^ that (iva, w as) I might take it again, 1 8. No man taketh it from ?»vas in winter, it coukl not be observed in commemoration of tiie dedication of the temple by Solomon, which happened in the month Etlianim, answer- ing to our September, 1 Kings viii. 2. Nor could it be the dedication of the temple by Nehemiah, which was in the sprini,^ Ezra vi. 15. But it was that which was kept in honour of the purification of the temple by Judas Mac- cabeus, who took away the itlols and altars set up in it by Antiochus Epiphanes, and abolislied the idolatrous worship established by that prince, banishing the priests, and consecrating a new altar. This restoration of the worship of God was a very joyful event to every religious Israelite; and being considered as a new dedication of the temple, great regard was paid to the festival instituted in remembrance of it; see Joseph. Ant. xii. 11. Accord- ingly, though it was of human institution, our Lord did not scruple to be present at i^. They celebrated the feast of dedication for eight days succes- sively, beginning on the twenty-fifth of the month Caslcu, 1 Mace. iv. 56, 59. 2 Mac. X. 5. 8. But the latter half of that month falling in with the fffst half of our December, it was winter, and coranaonly bad weather at this feast (see Jewish Antiq. Disc. vii. ll.)i wherefore, to avoid the inclemenoio of 236 A PARAPHRASE AND COMMENTARY [Sect. 8^. the temple, in Solomon's porch. Here the Jews came and requir- ed him to put them out of doubt, by telling them plainly whe- ther or no he was Messiah. Jesus knowing that it was not in- formation they were seeking, but an opportunity of accusing him to the Romans as a seditious person who aspired to be a king, directed them as before to form a judgment of him from his ac- tions. 24. l^hen came the Jexvs 7'ound aljout him, and said unto him, Hoiv long dost thou make us to doubt ? If thou be the Christ tell us plainlij. 25. Jesus ansivcred them, I told you, namely, by my whole conduct, and ye believed not : the works that I do in viy Father s name, they bear witness of me. 26. But ye believe not, because ye are not of my sheep, as I said unto you : The reason why ye disbelieve me, is not because the proofs of my mission are insufficient, but because ye are not of a humble teachable dis- })osition, free from worldly passions, and willing to receive the doctrine that comes from God. Persons of this character easily know, by the nature of my doctrine and miracles, who I am ; consequently are soon disposed to follow me. And I, on my part, readily acknowledge and receive them, and bestow eternal life upon them. 27. My sheep hear my voice, and I know them, and they follow me. 28. And I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand : Though you maliciously endeavour to hinder men from believing on me, neither you, nor the powers of darkness by whom you are actuated, shall be able to do it. For — 29. My Father which gave them me, is greater thayi all ; and none is able to pluck them out of my Father's hand. SO. I a?id my Father are one. The Arians affirm, that the sense of this passage is. My Father and I are the same in power and in will ; so that if you oppose my will you oppose his, and if you take my sheep out of my hand, you must at the same time overcome him, and take them out of his hand hkewise. But the orthodox believe, that the words denote unity of essence; and to support their opinion, they observe that the Jews (ver. 33.) took them in this sense, from which they in- fer, that it must be the most natural and obvious meaning of them. Tlie truth is, his hearers were provoked by them to such a degree, that they took up stones and were going to kill him outright, imagining that he had spoken blasphemy. John x. 31. Then the Jeu:s took up stones again to stone him, in obedience, as they supposed, to the law, Lev. xxiv. 14. 32. Jesus answered them. Many good works have I shewed you from my Father ; for which of those works do ye stone me ? In confirmation of my mis- sion from my Father I have worked many miracles, all of a be- neficent kind, and most becoming the perfections of my Father of the season, Jesus walked in Solomon's Portico, which was a stately fabric,, enclosing part of the court of the Gentiles. See the note, $ 122. 6 who Sect. 84.] ON THE HARMONY OF THE GOSPELS. 237 who sent me ; I have fed the hungry, I have healed the lame, I liave cured the sick, I have given sight to the blind, I have cast out devils, and 1 have raised the dead ; for which of all these are ye going to stone me? 33. The Jeivs aiisxcered him, saying. Tor a good xvork ive stone thee not ; hit for blaspheimj, and he- cause that thou, being a man, makest thyself God. We are goino- to punish thee with death for no good work, but for blasphemy; for though thou art a man, weak and mortal as we ourselves are, thou arrogantly assumest to thyself the power and majesty of God ; and by laying claim to the incomnmnicable attributes of the Deity, makest thyself God. This they took to be the plain meaning of his assertion, that he and the Father were one. 34. Jesns ans^joered them, Is it not xvritten in your laxa, (Psal. Ixxxii. 6.) * Isaid, Ye are gods? 35. If he called them gods, te v:hom the word of God came, and the scripture cannot he broken : 36. Say ye of him, whom the Father hath sanctified, and sent into the world. Thou blasphemest, bccazise I said I am the So?i of God ? If in the scripture, the authority of which you all acknowledge, they to whom the commandment of ruling God's people was given, are called gods, and the sons of God, on account of their high office, and the inspiration of the Spirit which was bestowed on them but sparingly ; can ye with reason say of him, wliom God hath sent into the world on the grand work of saving the human race, and whom he hath set apart for that work by giv- ing him the Spirit without measure, (John iii. 34.) Thou blas- phemest, because he said, I am the Son of God | r' 37. If I do not * Ver.34. I said, Ye are gods?] The Jewish magistrates were God's de- puties in an especial manner, because the people whom they governed, were his peculiar people, and because in many instances they were ex- pressly called by him to undertake the fatigues of government, and had an afflatus or inspiration of the Spirit for that end. "Thus the high-priests derived their dignity from God, and were possessed of the Urim an"d Thum- mim, by which they inquired of the Lord. And for any of the people to rebel against the sentence of the high-priest, or judge, pronounced by Urim, was justly reckoned rebellion against God, and p\inished with death, Deut. xvii. 8 — 13. When Moses chose the seventy elders to assist him in the distribution of justice, God put his Spirit upon them, and they prophe- sied. Numb. xi. 17. 25. Joshua, who succeeded Moses by divine appoint- ment, is said to have been a man in whom the Spirit was. Numb, xxvii. 18. Many of the judges were raised up by God and had his Spirit. When Saul was anointed king, the Spirit of God came upon him, and he prophesied, i Sam. X. 6. 10, f Some give the argument another turn : thus, if they to whom the word of God, or the revelation of his will, came, are called gods in scripture, bow dare you say to the Word of God himself, whom the Father hath sanctified and sent into the world, i. e. by whom ail the various revelations of the divine will have been made to men, how dare you say to such a person on such an occasion, Thou blasphemest .^ Knatchbull, Le Clcrc, and others con- tend, that the translation' of the words u tfcuvy; siTi :>£»; t/oo; «? « Xtyo; r^* B'.if lyivfjo, should be, if he called them gods ngaimt whom the word of God 238 A TAllAPHRASE AND COMMENTARY [ScCt. 8k /lot the ivor/cs of my Father^ believe me not. 38. But if I do, ^hmIains are planted with various sorts of trees. For the most part, however, it is used in producing olives, and vines, and palm-trees, being watered with torrents from the mountains, and perennial springs when the other happen to fail throuph the dog-days' heat. Now the length of thi^ country is from Mabserus to Pell a; its breadth from Philadelphia to Jor- dan. Moreover, the aforesaid Pella bountls it on the north, and Jordan towards the west ; its southern boundary is the coinitry of Moab ; and to- wards the east, Arabia and Simo«itis (Silbonitis) ending at the tegion of PhiJadephia and Gerar (Gerasis).*' opinion, Sect. 85.] ON THE HARMONY OP THE GOSPELS. ^39 opinion, Jesus did not exercise his ministry in Perea for any length of time at all. The evangelist tells us, that Christ's ministry in Perea was attended with great success ; for the people there re- membering the character which John Baptist had given of him, were sensible that it was verified by his doctrine and miracles, for which reason they firmly believed him to be the Messiah. 41. And many resorted unto him, and said, John did no mirachj hut oil things that John spake of tJiis man 'were trne, 42. And many believed on him there. Our Lord's public life was now drawing towards a close, yet he had a great deal still to do ; this was the reason that he did not conceal himself, as in the begin- ning of his ministry, but preached constantly in the places of greatest resort, and confirmed his doctripc by many miracles, which he suffered to be published every where. Accordingly, the success of his ministry in the country beyond Jordan was an- swerable to the power wherewith it was accompanied. Many believed on him there, § LXXXV. In Perea, Jesus teaches his disciples to pray. The^ parable of the importunate friend. Luke xi. 1 — 13. While Jesus was in the country beyond Jordan, he happen- ed to pray publicly with such fervency, that one of his disciples, exceedingly affected both v/itli the matter and manner of his address, begged that he would teach them to pray. Luke xi. 1. And it came to pass, that as he was prayi?ig in a certain place, when he ceased, one of his disciples said unto him, Lord, teach ns- to pray as John also taught his disciples. It seems this disciple had not been present when our Lord, in the beginning of his mi- nistry, gave his hearers directions concerning their devotions ; or if he was present, he had forgotten what had then been said. Wherefore Jesus, who always rejoiced to find his hearers desirous of instruction, willingly embraced this opportunity, and repeated the discourse on prayer, which he had I'ormcrly delivered in his sermon on the mount, but with this difference, that he novr handled the arguments vvhich he had offered as motives to the duty, a little more fully than before. 2. And he said unto them, When ye pray, say. Our Father which art in heaven, Hollonsced he thy name* Thy kingdom come. Thy will be done, as i?i heaven, so on earth, 3. Give us day by day our daily bread. 4. A?id forgive us our sins ; for we also forgive every one that is indebted to Its. And lead us not into temptation, but deliver us from evil. See on Matt. vi. i>. ^ 26. Having by this short form taught his disciples that they were not in prayer to use a multiplicity of words, with vain repeti- tions, he proceeded to caution them on the other hand against coldness, indifferency and slackness in their supplications. The evil of this, and the necessity of asking affectionately, with im- portunity *240 A PARAPHRASE AND COMMENTARY [SeCt. 85, portunity and jiersevcrancc, he taught them by a parable, in which he shewed them, that imporlimifj/, i. e. earnestness andfre- viuency in asking, are the proper natural expressions of strong de- sires, and by consequence, tliat God very properly requires these things in men, before he bestows on them such favours as they stand in need of, just as he requires them to be earnestly desirous of these favours before he ble^t.es them therewith. Luke xi. 5. Afui he said unto i hem,, IV hick of you shall have a friend, and shall cro unto him at midnight, the most unseasonable time ima- ginable for asking a favour, and. say unto him. Friend, lend me three loaves : do me this favour on account of our mutual friend- ship; 6. For a friend of mine, one to whom I am particularly indebted, in his Journey is to come to me : having travelled so late and long, my friend is both weary and hungry, and. I have no- thing to set before him, a case of all others the most urgent. 7. And he from iscithin, being of a churlish disposition, shall ans*iscer and say. Trouble me not, what you ask will put me to a great deal of trouble, the door is ?io'w shut, and must have its locks and bolts opened, ajid my children are Kicith 7ne in bed: ra Truidia /joi* l^sT 6/X8 si§ rr,v koityiv ektiv, my servants, together "doith me, are in bed ; so irxi^icc signifies, ] Sam. xxi. 5. My servants are in bed a? well as myself, and very probably they are fast asleep, so that there is no body at hand to give you what you w^ant. / crm- not rise and give thee : You cannot expect that I will rise and give you loaves. 8. I say unto you, though he xmll not rise and give him because he is his friend, yet because of his importunity he xdll rise and give him as many as he needeth : This man, though he be of so surly a disposition as not to yield to the calls and influence of friendship, yet will he be prevailed upon by the force of importunity, because it shews both the greatness of the supplicant's distress, and the earnestness of his desire. 9. And I say unto you, ask and it shall be given you, seek ayid ye shall find, knock and it shall be opened unto you : Pray frequently, and be most earnest and importunate in your prayers, because thus you shall obtain whatsoever you ask agreeable to the will of God ; see on Luke xviii. 1. J 101. 10. For every one that asketh reccivcth, and he that seeketh Ji.ndeth, and to him that knocketh it shall be opened ; see on Matth. vii. 7. § 26. 11. If a son- shall ask bread of any of you that is a father, *will he give him a stone in the shape of a loaf? or if he ask a fish, mil he for a fish give him a serpent, which hath some resemblance of a fish ? 12. Or "* ?f he shall ask cm egg, will he offer him a scorpion P These differcHt * Vcr. 1 2. If he shall ask aii egg, wi/l he offer him a .scorpion 9] Naturalists tdl us, that the body of a scorpion is very like an egjj, especially if the scor- i>ion IS of the white kind, which is the first species mentioned by ^lian, Avicenna, and others. Bochart has produced testimonies to prove that the scorpions Sect. 86.] ON THE HARMONY OF THE GOSPELS. ^2U different instances are mentioned by Jesus, in order tliat the doc- trine which he is here inculcating might make the stronger im- pression upon his hearers. 1,'^. If ye then being evil, know /lom to give good gifts unto your childrai, haw much more shall your heavenly Father give the Holy Spirit to them that ask him P See on Matt. vii. II. §26. ioorpiohs in Judea were about the bigness of an egg. And therefore in Judea, a white scorpion being very like an egg, might to children, who v/ere not capable of distinguishing the one from the other, be offered in place thereof, if the person so doing meant that it should sting them to death. ^ LXXXVL I?i Perea, our Loj'd cures a dumb demoniac. His miracles are ascribed to Beelzebub a third time ; see § 36- 48. The Pharisees a third time demand the sign from heaven ; see § 48. 68. The sign of the prophet Jonas is promised a third time ; see § 48. 6S. The parable of' the lighted candle. Luke XI. 14—56. About this time our Lord happened to cast out a devil ; but some who were present ascribed the miracle to Beelzebub, others demanded a sign from heaven. Lukexi. 14. And he was casting cut a devil, and it was dumb. A like miracle our Lord had per- formed some time ago in Capernaum. See on Matt. ix. 32. § 37- And it came to pass when the devil xvas gone out, the dumb spake^ and the people wondered. See on Matt. xv. 30. §67. 15. But some of them said, '^ He casteth out devils through Beelzebub, the chiej ♦ Ver. 15. He casteth out devils through Beelzebub^ the chief of the devils.] The Pharisees afRrmed that Jesus performed his miracles, particularly on possessed persons, by the assistance of Beelzebub, for two reasons ; 1 . Jesus had all along been at great pains to oppose those superstitions, which inost^ of the teachers and people of that age looked upon as the essentials of religion, and extolled as the principal branches of piety. Hence, they took him who decried them to be a very flagitious person. And because it is supposed, Deut. xiii. 1 — 5. that a false prophet might work signs and wonders with an intention to turn men from the worship of God, they thought our Lord was a deceiver of that kind, affirming that he performed all his miracles by the assistance of evil spirits, and with a view to seduce the people from their obedience to God. 2. The demons in addressing Jesus, honoured him with the title of the Messiah. This, it is probable, his enemies said, the devils never would have done, had he not been in compact with them. Hence, we see the reason why our Lord, on several occasions, strictly charged the devils not to make him known; he would not have their testimony, because it was a real defamation of him intended; and because he foresaw that it would be made a bad use of by men of evil minds. The account which the Pharisees gave of Christ's miracles, and which tbr^y endeavoured to propagate, in order to prevent the effect which they mJgot have had upon the people, though it was altogether false and malicious, and even absurd in the eye of impai'tial judges, yet placed in the light just nov/ VOL. II. K mentioned, 242 A PARAPHRASE AND COMMENTARY [Sect. 86. chili' of the drolls. Luke xi. 16. And others tempting him, sought of'himasignfrom heaveiu: By asking a miracle immediately after the demon was banished, they signified their contempt of dis- possessions ; for they thought devils might cast out devils, the stronger being always able to expel the weaker; and therefore the language of their demand was, that the ejection of devils never could ])rovc any person to be the Messiah. 1 7. But he Ino-w- ing their thoughts said unto them. Every kingdom divided against it self is brought to desolation ; and a hoicsc divided against a hou^e, that is, according to the Hebrew idiom, " against itself,"yato^. jiientioDeil, liaJ some shew of argmnent in it, at least to persons whose pre- indices and interests were favoured by it. Accordingly, among other causes, it contributed not a little to the infidelity of the Jews ; which, to any thinkimt person, cannot but be matter of great wonder, considering what multitude* were witnesses of the many miracles performed by Jesus on the sick of all M>rts, on the blind, the deaf, the dumb, the maimed and the lame, on paralytics^ lunatics, demoniacs, and other miserable objects, nay, and on dead persons^ whom he raised again to life; on the winds, and on the seas; in a word, or every part of nature. The evangelists have mentioned only three instances of the calumny under consideration ; but we may naturally suppose, that our Lord's enemies would propagate it tfvery where, and on all occasions, to blast the credit of his mi- racles with the common people. The composers of Harmonies, therefore, must be much mistaken, who fancy that it was never mentioned but once^ or at most twice; and who, to support their opinion, have confounded the miracle. Matt. xii. 22. on occasion of which it was formerly uttered, with thii under our consideration. For though the answer which was now returned to the calumny of the Pharisees be the same with that given in Galile*, (see § 48.") it will not follow, that the miracles were the same in point of time- and place. This answer was a valid confutation of the calumny in all places, and at all times, and the most proper that could be given to it, so would naturally be repeated as often as the calumny was thrown out. But that the answer was twice spoken, may reasonably be supposed, not only because the order and connection of the history makes such a supposition necessary, but because the arguments of v/hich it is composed, though the same in both instances, are differently arranged in each. For here our Lord, after observ- ing th;it a kingdom, or house, divided against itself cannot stand, ver. 17 — 20. a»5'J delivering the parable of the strong man in armour, who guarded his own house, ver. 21 — 25. as in the other answer, produced immediately the parable cf ihe ejected demon, vcr^ 24 — 20". with which the former defence was con- cluded. Thus far only he had proceeded, when a woman in the crowd, ra- vished with the justness and beauty of the things which he said, cried out, 27. Blexsed is the womb that bare thee^ and the pops tuhich thoic hast .rucked. Happy i$ she who gave birth to a man so wise and good as thou art. 28. But he said, Yea^ rather blessed are they that hear the word of God, and keep it. A sentiment very diflerent from that which he uttered at the conclusion of the former defence, in answer to the person who told him, that his mother and his brethren desired to speak with him, Whosoever shall do the will of viy Father wHch is in heaven, the same is my brother, and sister, and mother. Then turning to the people in general, he spake to them concerning the queen of the South, and the men of Nineveh. But the chief circumstance which distinguishes this tlefence from the former, is the parable of the lighted candle with M'hich it was concluded, and which is pecu(?a. to it. IS. // Sect. 86.] ON THE HARMONY OF THE GOSPELS. 24"S 1 8, If Satan oho he divided against himself, if* he wars against the evil spirits which are under his empire, and destroys their power over the souls and bodies of men, h(r,v shall his kingdom stand /* I say this to you, because ye say that I cast end devils through Beelzebub. Lukexi. 19. y^«^ besides tin's, if I Inj Beel- zebub cast out devils, by ivhojn do you?' so?is east them oid P fher-e- fo7'e they shall be your judges. If Jesus does not mean here the prophets, as we supposed in the explication of the parallel pas- sage, Matt. xii. 27. § 48. he must have in his eye those vaga- bonds, who went about exorcising the devils by incantations and <:harms. On that supposition his argument will run in this man- ner : If those among yourselves, who cast out devils by charms and incantations, are reckoned by you to do it through God's as- sistance, because the immediate intention of the miracle is to de- liver the possessed from misery ; I, who cast out devils with the finger of God, I, who in this matter act as God, casting out the evil spirits merely by commanding them to be gone, should be considered by you as the Son of God come down to erect the kingdom of God among you. 20. But if I 'with the finger of God cast out devils, no doubt the kingdom of God is come iipoii you. Others think, that by the sons of the Jews who cast out devils, our Lord meant those who even in his own life-time went about ejecting devils by his name, of which there is one example recorded Mark ix. 38. In this view, his argument will stand thus : How is your supposition, that I cast out devils by Beelze- bub, consistent with what you behold ? Some of your own dis- ciples cast out devils by my name. Could they do so, if I my- self cast them out by a derived power, a power from Beelzebub ? 21, When a strong ma?i armed keepeth ?iis jmlace, his goods are in npeace, they are safe. 22. But when a stronger than he shall come upon him and overcome him, he taJceth from him all his ar- mour wherein he trusted, and divideth his spoils : No strong man is ever disturbed in the possession of his estate, but by some stronger person, who comes upon him and subdues him. The moral meaning of this allusion is, that the Son of God by com- ing down to the world, the devil's house, and b}^ taking away from him the armour wherein he trusted, the power of deceiving mankind by false miracles and other delusions, hath demonstrated himself to be a much stronger person than the devil : He is the conqueror of the devil, and the deliverer of the world. 23. He that is ?iot with me, is against me, and he that gathereth not with me, scattereth. See on Matth. xii. 30. § 48. 24. Whai the un- clean spirit is gone out of a man, he walketh through dry places (deserts) seeking rest; and finding none, he saith, I will return unto my house whence I came end. 25. And when he cometh, he findeth it swept and garnished, better prepared than ever for his reception. 26. Then goeth he and tafceth to him seven other spi- R 2 rifs 2A1< A PARAPHRASE AND COMMENTARY [Sect. 86. rits more wicked than himself, cmd they enter in and dwell there; and the last state of that man is worse than the Jirst, See on Matt. xii. 4^, 44, 45, §48. While Jesus thus reasoned in confutation of the Pharisees, a woman of the company, ravished with his wisdom and eloquence, and perhaps believing him to be their long expected Messiah, ex- pressed her admiration of his character in a manner suitable to her sex. She brake forth in^an exclamation upon the happiness of the woman who h^d .the honour of giving him birth. Luke xi. '27. And it came tb pass as he spake these things, a certain wo- man of the co'n^pany lift up her voice and said unto him. Blessed is the womb that bare thee, and the paps which thou hast sucked. But Jesus, not at all moved with her praise, gave her an answer, which at the same time that it shewed his humility, did the greatest honour to virtue. The blessedness, said he, which you prize so much, and which could be enjoyed by one woman only, however great, is far inferior to a blessedness which is in every one's power, namely, th-at whick arises from the knowledge and practice of the will of God. 28. But he said, yea, rather blessed are they that hear the word of God and keep it. On this occasion, the multitude gathered round in a great crowd, and pressed upon him, in expectation that he was going to shew them the sign from heaven, which some of them had re- cjuired from him. But he repulsed them, by telling them, that they were an evil race of men, who discovered a very perverse disposition in seeking signs, after so many miracles had been wrought by him ; for which reason no greater sign should be given them, than those they were daily beholding, except the sign of the prophet Jonas. Luke xi. 29. And when the people were gathered thick together, he began to say. This is an evil genera- tion : they seek a sign, and there shall no sign be given it, but the sign of Jonas the prophet, 30. For- as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation : You shall have the miracle performed before you, which was prefi- gured by Jonah's preservation in the belly of the whale. See on Matt. xii. 40. §48. 31. The queen of the South shall rise up i^ysg^no-sTui) in the judgment with the men of this generation, and condemn them ; for she came from the utmost part of the earth to hear the wisdom of Solomon, and behold a greater than Solo- mon IS here, 32. The men of Ninivch shall rise up in the judg- rnent. with {fj^srot, along with) this generation, and shall condemn It : for they repented at the preaching of Jonas, and behold a greater than Jonas is here. See on Matt. xii. 4] , 42. § 48. Withal, to make these men sensible of the great evil they were guilty of, in overlooking the evidences which he had already given of his mission, and in resisting the dictates of their own consciences, he spake a parable to them, in which he shewed them Sect. 87.] ON THE HARMONY OF THE GOSPELS. 245 them the end for which God had given them the faculty of rea- son, and pointed out to them in what manner they ought to use it. Luke xi. 33. No man when he hath lighted a candle, pidtet/i it into a secret place, neither under a bushel, hut on a candlestick, that thei) *iS)hich come in mai/ see the light : As lie who lights a lamp, does not put it imder a bushel, but on a stand, that it may give light to all in the house ; so God who has lighted up the faculty of reason in the human mind, that it may illuminat'j and direct all the faculties, does not mean that men should suffer it to lie hid and useless ; much less does he mean, that they should extinguish it. He wills them to keep this light always burning, to attend to it carefully, and to guide all their actions by it. The Pharisees, therefore, and their adherents were greatly to blame in not following the light of reason ; and much more in suffering their passions to extingiiish that candle of the Lord. And that they might understand his parable, and be excited to make a proper improvement of the noble faculty whose use he had. been describing, he put them in mind that reason performs for the soul of man the office which the eye does for his body. 34. The light of the body is the eye ; therefore *uohen thine eye is single, thy 'whole body is full of light : hut when thine eye is evil,, thy whole body also is fidl of darkness. So on the sermon on . the mount. Matt. vi. 22. § 26, 35. Take heed therefore that the light *which is in thee be not darkneses : Keep thy reason as free as possible from the influence of prejudice, pride, revenge, lust, co- vetousness, and other e^il passions, for they will hatch swarms of vain and foolish thoughts, by which thy reason will be pervert- ed, and the light that is in thee be turned into darkness, 36. If thy whole body therefore be full of light, having no part darky the whole shall be full of light, as when the bright shining of a candle doth give thee light: If thy mind is so completely enlightened by reason, that no evil passion or affection interrupts the emanations of its light in any degree, the whole faculties of thy soul shall be as much enlightened, enlivened, and assisted, as the members of thy body are, when the bright shining of a candle gives thee light, and puts thee in a capacity of using them. Wherefore, thus comparing the direction of reason to the shining of a candle, he shewed that by the parable of the lighted candle, he had intended to explain wherein the proper use of one's reason consists. § LXXXVIL Jesus dines with Pharisees a second time. See § 43. 92. He denounces heavy, woes against the Scribes and Pharisees, See } 121. Luke x'. 37 — 54. In this manner did our blessed Lord prove the truth of his mis- sion against the malicious cavils of his enemies. When he had made an end of speaking, one of the Pharisees present invited R 3 him 246 A PARAPHRASE AND COMMENTARY [Sect. 87. him to dinner. It is not told, Avhethcr he gave him the invitation as a ma^c of his respect for him, or with an insidious design. The severity with which Jesus reproved the superstition of the Pharisees, while he sat at meat with them, and the malice which they discovered in urging him to say things offensive to the ma- gistrate or to the people, make it probable that the latter rather was the case. Nevertheless he accepted the invitation, and went along with the Pharisee, and sat down at table, but without wash- in*^, as all the other guests had done. When the Pharisee who invited him observed this, he expressed great surprise at his shew- ing such an open contempt of theh traditions. Lukexi. 37. And as he sjpakc, a certain Pharisee besought him to dine with him / and he 'ioent in and sat d.oxim to meat. 38. And ^uohen the Phari- see saw it, he marvelled that he had not Jirst xmshcd before din- ner, .39. And. the Lord said unto him, Noxv do ye Pharisees make dean the oidside of the cup and the platter ; but your invcard part is full of ravening and wickedness : Ye are at great pains to keep every thing clean that touches your food, lest your body should be defiled in eating ; but ye are at no pains to keep your mind clean from pollutions that are incomparably worse, the pollutions of rapine, and covetousness, and wickedness. 40. Ye fools, did not he that made that which is withoid, make that Xi'hick is within also F Did not he who made the body, make the soul also ? Wherefore, ye are grossly stupid and foolish, not to see that if God requires purity of body, because it is his workman- ship, he will much more insist on purity of mind, w^hich is the nobler part of human nature. And therefore, instead of that scrupulousness with respect to meats and washings, which en- grosses so much of your attention, you ought to apply yourselves to the duties of charity, and then it will not be in the power of any external thing to defile you, but ye shall at all time be ac- ceptable to God. 41. * But rather give alms of such things as you have, a?id behold all things are clean unto you : We are not to imagine that alms-giving was particularly mentioned by Christ in his exhortation to the Pharisees, because it is of greater value and necessity than the other virtues, lie recommended it to that * Vcr. 41. Bid lalhcr give ahis, &C.] ?rA»iv ra xtovra. Ion iXir,fjt.cffvvr,v supple xaToi Ta Evovra, give as much alms as you can; so we find the phrase used by Epictetus, who advises his disciples to abstain from oaths, t» tu,^ tvovr^v, as much as they could. Raphelius indeed affirms, that t« ivovt« IS a different phrase from «x rwy ft-ovTo-i/. He thinks it refers to the meat Jn their cups aiul platters, because. Matt, xxiii. 26. we have ro tvovrcs ra -^^X" **' ^cii''A^''^ooc. According to this interpretation, our Lord told the i'hansces, that they needed not be at a great deal of pains about the cere- nionial cleanness of the dishes in which their meat was sei-ved up, prc- vKlcd they made the meat and drink itself clean, by giving liberally of it to the tecK, .Sect. 87.] ON THE HARMONY OF THE GOSPELS. 247 sect, because they were generally remarkable for their covetous- iiess and extortion, (see ver. 39.) vices which must be repented of, by makino- restitution to those who have been injured by them. And when' these cannot be known or found, the compensation must be mnde to the poor, as having the next right; because what is given to them, is lent to God. The Pharisees were of an incorrigibly stubborn disposition, which no instruction, however mild or persuasive, could sway : Wherefore, our Lord on this occasion wisely treated them with a kind and wholesome severity, denouncing most dreadful woes against tliem, for being so zealous in the ceremonial institutions of religion, while they utterly neglected the precepts of morality. Luke xi. 4-2. But woe unto yoii, Pharisees, for ye tijthe mint, and nie, and all manner of herbs, ye pay tythes of these things, and vass over judgment and the love of God. Ye shew such care and exactness in performing ceremonial precepts, that ye do not neglect even the least of them ; but the great duties of morality, the duties of justice and truth, and charity towards men, and of love to God, which are of absolute and eternal obligation, ye utterly neglect as things of no importance in comparison. Ne- vertheless, these ought ye to have done, and not to leave the other undone : The duties of morality ought to have been the principal object of your care, while at the same time the other should not have been left undone. Next, he denounced the judgment of God against them for their pride, which was so excessive, that it ftppeared in their carriage in the streets, and at all public meet* ings. 48. Woe unto you, Pharisees, for ye love the uppermost seats in the synagogues, and greetings in the markets. In tlie third woe he joined the Scribes with the Pharisees, and condemn- ed the hypocrisy of both. 44-. IVoc unto you, * Scribes and Pha- * Ver. 44. Scribes^ The Scribes were called in the Hebrew languaire^ *Gpherirn, tvriters, and are often mentioned in the sacred history, as per- sons of great authority in the Jewish comaionwealth. The}' were or-gi- nally secretaries, being employed in the church, the state, the army, the revenue, &c. to which offices those were entitled who could write, becan'e anciently that art was practised by few. When Ezra made the refornA- ation in religion, which has rendered him so famous among the Jewish doctors, he was assisted by the Scribes in revising the canon of scripture, and ordered matters so, that from thenceforth a sufficient number of them -hould always be employed in multiplying the copies of it. This class of men therefore being much conversant in the sacred writings, acquired a singular knowledge of them, and in process of time expounded them to the common people (Mat, vii. 39.) with such reputation, that at length they obtained the title of doctors, or teachers, (Luke ii. 46.) and were consulted upon all difficult points of faith. Matt. ii. 4. Hence they are faid by our Lord to sit in Moses' chair (Matt, xxiii. z.) and to determine -what doctrines are contained in scripturee, Mark xii. 55. Hence also an ?.ble minister of the New Testament is called a Scribe instructed unto the kingdom 'overnment, it was by no means proper to sufler the memory thereof to perish. Hence, in repairing the tombs of the prophets, though they pretended to the people that they designed to honour these servants of God, and declared, as it is in the parallel pas- sage, (Matt, xxiii. 30. § 121.) that they would not have embrued their hands in their blood, their real intention was to perpe- tuate the memory of their fathers' actions. Our Lord, vvho knew the hearts of men, has expressly said so, and we cannot entertain any doubt of it. Truly ye hear xvitness, that ye allow the deeds of your fathers ; for they indeed killed them, and ye build their sepulchres. Luke xi. 49. Therefore also said the * wisdom of God, S*a Tsro xui yj a-o^tcc t« ^=8 sittsv : For this reason, that you inwardly approve of the deeds of your fathers who killed the pro- phets, and propose among yourselves to perpetuate the memory of their wickedness, by building the sepulchres of the holy men whom they slew ; and also because you imitate their way in your own conduct, by persecuting the messengers of God ; in a word, because you carry your wickedness to a greater pitch than they did ; for all these reasons, God hath, in the council of heaven, declared his last resolution concerning you; I will send them pro- phets and apostles ^ and some of them they will slay and persecute : I will send my Son and his apostles unto them, notwithstanding I know they will persecute and slay them. 50. That the blood of all the prophets which was shed from the foundation of the world, (see on Matt, xxiii. 85, 30. § 124.) may be required of this generation : That by this last and greatest act of rebellion, the iniquity of the nation being completed, or as it is expressed Matt, xxiii. 32. the measure of their fathers' iniquity being filled tip, God may at length testify how much he was displeased witli :be Jewish people from the beginning, for persecuting and mur- * Some think, that by the luisdom of God here mentioned, we arc to un- xlcrstand Christ; because in the parallel passage (Matt, xxiii. 34.) he ascribe.^ this saying to himself, and because the apostle Paul calls him expressly ch« wisdom of God, 1 Cor. i. 24. Others suppose that the father is meant, rhe wisdom of God being a periiphrasis for God himself, who might be said to ^peak the words menticned, beoau^-'f" ho couMvi Nioiied his '^on to speak them in his name. dering !^52 A PARAPHRASE AND COMMENTARY [Scct. 88, dcrinfr his prophets, and that by sending upon the generation which conrpleted the iniquity of the nation, such signal judgments as sliould evidently appear to be the punishment of that great and accumulated wickedness, committed by the nation in its several successive gencmiions. The justice of such a procedure, every thinking person will acknowledge, who considers that sins com- mitted by men as constituting a body politic, can only be punish- ed in the ])rcsent life, the proper punishment of national sins be-, ing national judgments, even such judgments as dissolve the trans- gressing state. And these the providence of God thinks neces- sary for its own vindication, always inflicting them upon nations when the measure fixed upon by God for punishment is filled up, that the wrath of God being revealed from heaven against all un- godliness and unrighteousness of men, the nations of the world may be awed and kept in subjection to the government of God. .52. fVoe icnto t/ou, laivijers, for ye have taken aisoay the key qf kiioxdcdge ; ye entered not in yourselves^ and them that *were en- tering in yc hindered: By your wrong interpretations of scripture, you have filled the people with strong prejudices against the gos- pel, so that ye not only reject it yourselves, but hinder others from receiving it; see Matth. xxiii. ]3. § 121. The freedom \fhich Jesus now took witli the Pharisee and his guests, provok- ed them exceedingly, for they were guilty of the crimes which he laid io their charge ; and to be revenged, they urged him to speak upon a variety of topics, relative to religion and govern- ment, hoping that he might let something drop which would render him obnoxious either to the magistrate or to the people. 53. And as he said these things unto them, the Scribes and Pha- risees began to urge him vehemently, and to provoke him to speak qf many tJnnys, 54. Layi?ig wait for him, and seeking to catck something out of his month that they might accuse him. § LXXXVIII. The charge to the multitude. The parables of the rich glutton, of the servant that waited for the return of his lord, and of the two stewards. Luke xii. 1 — 5". On a time when Jesus was preaching in the country beyond Jordan, he was surrounded with an innumerable multitude of people, insomuch that they trode upon one another. It was in the hearing of this vast assembly that he gave his disciples in ge- neral a charge and exhortation similar to that which he had given to the twelve apostles, after their election *, § 40. Luke xii. 1 . In * The two charges being kept distinct, appear with a beautiful pro- priety. For the order of the history is secured by it, which is a material point. Besides, as our Lord was soon to be received up, (Luke ix. 51.) ail the disciples were immediately to be employed according to their ability, in the Sect. 88.] OM THE HARMONY OF THE GOSPELS. 253 /;* the mean time, xvhen there rvoT gathered together an innumera^ hie multitude of people, insomuch that they trode upon one another, he began to say iinto his disciples first of all, Bcicare of tlie lea-^ ven of the Pharisees, which is hypocrisy. The precept, " Be- ware of the leaven of the Pharisees," with which he began his charge to the disciples in general, is parallel to that which in the charge to the twelve runs thus : " Be wise as serpents, and harm- less as doves," Matt. x. 16. For though the apostles and disci- ples were to be remarkably prudent in their behaviour, the lea- ven of the Pharisees, which is hypocrisy and deceit, was not to enter into the composition of their j^rudence, because hypocrisy is only an expedient to serve a turn, the mask being always torn from hypocrites sooner or later. 1 . For there is nothing covered that shcill not be revealed, neither any thing hid that shall not be known, 3. Thercfoie, "whatsoever ye have spoken in darkness, shall be heard in the light ; and that which ye have spoken in the ear in closets, shall be jnoclaimed upon the house-tops : All your actions shall be brought to light, either in this world, or in the next. Wherefore, take great care never to do any thing which cannot bear the light, but let the whole of your behaviour be fair, honest, and good. This argument against hypocrisy, he im- proved as a reason for their acquiring another quality, which would serve all the ends they could propose by their hypocrisy, and to much better purpose 4 an undaunted resolution in the per- formance of their duty, founded on faith in God, who now go- verns the world by a particular providence, and in the end will rewiird or punish every man according to his deeds. 4. Afid I say nnto you, my friends. Be not afraid of them that kill the body, and after that have no more that they can do. The utmost effect of the malice of man can extend only to the destruction of your body, they cannot hurt your soul ; for which reason you need not be so exceedingly afraid of them, as in any instance to commit sin to avoid their displeasure. 5. But I mil forewarn you whom you shall fear : Fear him., which, after he hath killed, hath power to cast into hell ; yea, I say unto you, fear him. Almigh- ty God, after he has killed the body, is able to torment the soul eternally ; wherefore, his displeasure is infinitely to be dreaded. Besides, he is a more kind and powerful friend than man. All things are in his hand and keeping. Nothing happens without his permission. He numbers the very hairs of your head ; for which reason, his friendship is more to be courted than man's. 6. Are not five sparrows sold for two farthings, and not one oj them isfmgotien before God? 7. But even the ve)y hairs of your the work that was assigned to the twelve ; they were to preach the gospel. It was therefore fit that they should all be guided by the same directions, spirited by the same pourage, and quickened by the same motives. head 25^ A PARAPHRASE AND COMMENTARY [Sect. 88. fiead are all funnbercd. Fear 7iot therefore, ye are ofmwe va- lue than many sparrows : Since God preserves and provides for the meaiinest of his creatures, you may be very bold under his protection, knowing that your enemies cannot touch a hair of your head without his permission. Withal, to keep yourselres nnshakeii, ye should olten look forward unto the final judgment, at which, I will own you as my servants, if by your constant and cheerful obedience to my commands, you now acknowledge me as your master. Whereas, if ye are ashamed of me and my service now, I will disown you then. 8. Aho I say unto yoUj Wfwsoever shall confess me before men, him shall the Son of man also confess before the angels of God ,- 9. But he that denieth me before men, shall be denied before the angels of God. And as for those who shall revile the Spirit by whom you perform your mi- racles, my Father will not hold them guiltless; they shall be pu- nished in proportion to the malignity of their crime, which is ixreater than that of revilinjj even the Son of man himself. 10. And "ji'hosoever shall speak a "joor'd against the Son of man, it shall be forgiven him ,- but unto him that hlasphemeth against the Holy Ghost, it shall not be forgiven, because he cannot repent ; see on Matt. xii. 32. § 48. And though you be illiterate men, who have not the advantages of education, the thought of mak- ing your appearance as criminals, whether in pubHc or private, ' beibre magistrates and powers, need not perplex you, nor put you on studying regular and learned speeches in your own defence, for ye shall be inspired by the Spirit to speak. 11. And Kschen they bring you unto the synagogues, and unto magistrates and po^wers, take ye no thought haw or "dchat thing ye shall a7iswer, or *what ye shall say : 1 2. For the Holy Ghost shall teach you in the same hour lohat ye ought to say. While Jesus was thus exhorting his disciples, a certain person in the crowd begged that he would persuade his brother, who ))robably was present, to divide their paternal inheritance, and give iiim his share. But, because judging in civil matters was the province of the magistrates, and foreign to the end of our Lord's coming, he refused to meddle in their quarrel. Luke xii. 1.^. And one of the company said unto him. Master, speak to my fjTother that he divide the inhaitance mth me. 1 i-. And he said unto him, Man, "joho made me a judge or divider over you P It is not said which of these brothers was in the wrong ; only be- cause the disposition which they discovered, afforded a fit oppor- tunity for religious advice, our Lord embraced it, and cautioned his hearers in the most solemn manner against covetousness, de- claring, that neither tlie length nor the happiness of a man's life depends upon the greatness of his possessions. 1 5. And he said unto them. Take heed and beware of covctous7tess ; jor a man^s life consist eth not in the abundance of the things *which he possesseth. 1 Properly SeCt*S8.] ON THE HARMONY OF THE G03PELS. QS5 Properly speaking, coveiousness Is an immoderate Icve of money. Now, of this passion there are two kinds or forms. One which, in tlie pursuit of its purpose, does not scruple at fraud, falsehood, and oppression, and which is commonly accompanied with want of kindness and charity. This is the most odious and criminal species of covetousncss. The other form of the vice consists in an high esteem of riches as the chief good, in seeking one's hap- piness from the enjoyments which they procure, and in substitut- ing them in the place of the providence of God, as the best means of preserving our life, supplying our wants, and making us happy. This love of riches is in scripture emphatically termed, a trusting in them^ and is a sort of covetousncss that is abundant- ly compatible with a regard to justice, being often found in per- sons no ways remarkable for the want of this virtue. It is against this form of the vice that our Lord's caution is here di- rected, as is evident from the following parable, which he spake to illustrate his admonition, and to give it the greater weight. 16. And he spake a 'parable unto them^ sayings The ground of a certain rich man brought forth plentifully. This rich man v>ras one who encreased his estate, not by unjust gains, but by the pro- duce of his own land, his ground h^ought forth plentifully^ the most innocent method possible of making an estate. Nor did his covetousncss consist in heaping up wealth without end, even by a method so innocent as that of agriculture: No; tlxe extraordi- nary fruitfulness of one year's crop fully contented him, for it was so great, that he had no further care but to contrive how to hesfoxv his fruits. And the result of his deliberation was a reso* iution to pull down his barns, and to build greater. 17. And he thought ivithi?i himself, saying, What shall I do, because I have 710 room "coheie to besfo*w my fruits ? 18. And he said, this ivill I do, I xdll pidl doum my barns and build, greater ; and there wilt I bestoxi) all my fruits and my goods. Nor did his covetous- ncss consist in hoarding up the fruits of that one bountiful year ; for he laid them up with no other intention but to take the full use of them in every sensual enjoyment which they could afford. 19. And I will say to my soul, Smd, ihmt hast much goods laid up for many years, take thine ease : cease from the fatigue of busi- ness, and even from the labour of thought. Enjoy thyself; eat, drink, and be merry. Wherefore this man's covetousncss consist- ed in the satisfaction which he took in his goods and fruits, in his putting an high value upon the pleasures of luxury which they afforded, and in proposing to derive his happiness from them alone, without taking God and religion into his scheme at all. 20. But God said unto him, God who in this man's scheme of liappiness, was overlooked, thought fit to shew him the folly he was guilty of, in contemning liis Maker, on whom he depend- ed for every thing, and by who^c providence alone he lived to ' '-njoy 256 A PARAPHRASE AND COMMENTARY [Scct. 88. enjoy any blessing, God told him it was his will that he should die that very night : Thou fool, this night * thy soul shall be re- quired of thee : Thy soul, which thou just now saidst had much goods laid up for many years, and which thou badc-.t take its ease, eat, drink, and be merry. Then whose shall those things be which thou hast provided P Will they be thine any longer? When thou appearest at my bar, to answer for thy actions, will they buy thee off from punishment? And when thou goest to thy place, will they procure thee one moment's respite from thy torment, or any comfort under it? Lukexii. 21. So is he that layeth lip treasure for himself, and is not rich towards God. The covetous sensualist, who, in pursuing riches, has nothing but the gratification of his own appetites in view, no regard to the glory of God, who has commanded men to impart to others the good things which they enjoy, by traffic, by beneficence, and by alm's-giving, according as prudence directs ; but especially by alms-giving, because he reckons what is given to the poor as lent to himself, Prov. xix. 1 7. The man who thus lives only for him- self, without putting any part of his riches, by good works, into God's hand, as a stock for eternity, is as great a fool, and as far from real happiness, as the glutton in the parable, who proposed nothing with his riches, but eating and drinking, and merry-mak- ing, little suspecting that he was but a few hours from death. Thus, in the parable of the rich glutton, who being cut olF in the midst of his projects, was a remarkable instance of the mad- ness of amassing the goods of this life, without due regard had to piety, to the commandments of God, and to the good of others, Jesus has set before mankind a lively and affecting example of the bewitching influence of wealth, and of the evil of passionately, pursuing it, consequently hath given unspeakable weight to his caution against covetousness. The sensual fool, forgetting his mortality, made preparation for a long, luxurious, delightful way of life, which he would not allow himself to see the end of; and. without any purpose of doing the least good to others, either by acts of beneficence or charity, pleased himself exceedingly with the thought of possessing an inexhaustible fund of sensual enjoy- ments. In the meantime, the inexorable hand of death seized upon him, and that very night hurried him before the tribunal of God, where his goods and fruits could stand him in no stead. Wherefore, in this parable, we have a perfect picture of the men *■ Ver. 20. Thy soul soul shall be required of thee.] i*iv ypv;^nv cm aTairnffi arro f», " They shall demand thy life from thee." To preserve the literal mean- ing of the words, it may be supposed that thieves broke into this glutton's house, and robbed him of his life, together with his riches ; or rather, accord- ing to an use of the plural number, very familiar in the Hebrew language, these words may signify no more but that his life should be taken away, with- out determining whether angels, as executioners of the divine decree, or men should take it. whose Sect. 88.] ON THE HARMONY OF THE GOSPELS. S57 T^hose aflPectioiis are ingrossed by the things of this present hTe. They forget that riehes, fionoiirs, and power are bestowed on them in trust. They do not consider that God has put them into their hands for the good of others, also in order to tlieir own improve- ment in virtue, by tlie opportunities which they afford of exer- cising good dis})ositions. They rather look upon those advan- tages merely as instruments of luxury, and use them accordingly. But at the very time they are inwardly applauding themselves in having such an abundance of the means of pleasure, and are lay- ing schemes for futurity as if they were never to die, and are thinking of nothing but happy days, God suddenly strips them of all their joys. While they are icily busy in gathering together the treasures of an ant-hillock, or in building children's tottering piles, the foot of death treads them down, and spurns all abroad; «o that they and their projects perish at once. Our Lord having spoken the parable of the rich glutton, pro- ceeded in the charge ; and because a hurry of business is often- times a great enemy to religious dispositions, he cautioned his disciples against anxious cares about the world, from the con- sideration of God's providence, which is so extensively perfect as to comprehend all his works great and small, without exception. Luke xii. 22. And he said unto his disciples, Therefore I say unto -you^ take no thought for your life xdiat ye shall eat^ neither for the body ivhat ye shall put on. The caution to beware of co- vetousncss, and the parable of the rich glutton, whereby he in- forced that caution, were spoken to the contending covetous bro- thers, and to the multitude ; this part of his discourse he directed to his disciples, founding it upon the caution and parable which he had just now delivered, as if he had said. Since a man's life consistcth not in the abundance of the things which he possesseth, since plenty of goods and fruits is not capable of prolonging a man's life one moment beyond the term fixed for it by God, ye, my disciples, more especially ought for that reason to take no thought for the prolongation of your life, by anxiously laying up a store of provisions and of clothes, as if these could })reserve life: No; you should consider that, 23. 7'hc life is more than meaty and the body is more than raiment. You should also, 24. Consider the ravens, for thcij neither sonso nor reap, \i?hich neither have store-house nor barn, and God feedelh them : Haw much more are ye better than the fowls P 25. Ajid which of you, with ta¥m<^ thought, can add to his stature one cubit ? 26. If ye then be net able to do that thing which is least, xlaticn of Luke xvii. 11. § 99. in the note. gardener Sect. 90.] ON THE HARMONY OF THE GOSPELS. (265 gardener earnestly pleaded for it, was spared but one year longer, 6. He spake also this parable : A certain man had a ^fig-tree plant- f'd in his vineyard^ and because it was planted in a good soil with a convenient exposure, he came and sought Jr ait thereon, and found none. 7. Then said he unto the di'esser of his mneyard. Behold these three years I come seeking fruit on this fig-tree^ and find none : The length of time it has been barren, shews that it is good for nothing, and will never bear any fruit : Cut it doiimy why ciimhcreth it the ground ? Root it out, and throw it away, 'iov it is a nuisance in my vineyard. 8. And he ansx^cring said unto him. Lord, let it alone this year also, till I shall dig about it and dung it. Luke xiii. 9. And f it bearfniit, well; and if not ^ then after that thou shall cut it doxv7i. This parable representeth the goodness of God towards the Jews, in chusing them for his people, and in giving them the outward dispensations of religion; also the improvement which God expected they were to make of these advantages, and the punishment he was to inflict on them for their unfruitfidness. His mercy likewise in sparing them at the intercession of his Son, under whose care they were, and in giving them a farther time of trial, and greater advantages, by the preaching of Christ and his apostles, is beautifully held forth in it ; and at the conclusion an insinuation is made, that if they continued impenitent under these last and best means, no more pains was to be taken upon them, but they were to be destroyed without remedy. Accordingly, this happened about forty years after our Lord's death. Wherefore, this parable may be considered likev/ise as a prophecy of the destruction of the Jewish state, by the Romans under Vespasian and Titus. $ XC. In Perea, the woman that was bowed down is cured. The parables of the grain of mustard-seed^ and of the leaven, are de- livered a second time. See J 52, 53. Luke xiii. 10, — 21. Jesus happening to preach in one of the synagogues of Perea on a sabbath-day, cast his eyes upon a woman in the congrega- tion, that had not been able to stand upright, during the space of eighteen years ; wherefore, pitying her affliction, he restored her body to its natural soundness. Luke xiii. 10. A7id he was teach- ing in one of the synagogues on the sabbath, 1 1 . And behold there :jcas a woman which had a spirit of infirmity eighteen years, and was bowed together, and could iii nowise lift up herself. What the evangelist means by a spirit of irifirmity we learn from our Lord, who explains it thus, ver. 8. " A daughter of Abraham whom Satan hath bound, lo these eighteen years." 12. And when Jesus saw her, he called h':r to him, and said under her. Wo- man, thou art loosed from thine infirmity. 13. And he laid his hands on her, and immediately she was made straight and. glori- fied God. The great favour now conferred on her so suddenly, filled 0()6 A TARAPIiKASE AND COMMENTARY [Sect. flO. filled hcv \\itli admiration and gratitude, in so much that she both offered up thanksgiving to God, to whom piously and wisely she referred her recovery, and acknowledged the mission of the pro- phet by whom God had conferred it upon her ; nay, she did this openly with a loud voice, in the hearing of the congregation. But the benevolent miracle offended the ruler of the synagogue to such a degree, that lie could not forbear testifying his displea- sure at it publicly ; for he reproved the people in a surly manner as sabbath breakers, because they came to be healed on that day. Luke xiii. 14, A7id the ruler of the synagogue ans'is^ered *with in- dionniioHy because that Jesus had healed on the sabbath-day^ and said unto the people. There are six days in which men ought to work : in them therefore come and be healed, and not on the sab- bath'day. But the Lord soon put this hypocritical ruler to silence, by placing the action which he found fault with, in the light of their own avowed practice. They loosed and led their cattle on the sabbath to water, and thought the mercy of the work justi- fied them in so doing. He, by uttering a word only, had loosed a woman, a reasonable creature, and a daughter of Abraham, that had been bound with an incurable distemper, not for a single day, but so long a time as eighteen years. Without doubt the • far greater mercy of this and the other god-like works which Jesus did, justified his performing them on the sabbath, as the ruler might easily have seen, had he not been wholly blinded by his superstition. 15. The Lord then answered him, a?id said. Thou hypocrite, doth not each one of you on the sabbath lose his ox, or his ass, from the stall and lead him away to wateri?ig ? 16. And ought not this woman, being a daughter of Abraham, whom Sa- tan hath bound, lo these eighteen years, he loosed from this bond on the sabbath-day P 1 7. A7id when he said these things, all his ad- versaries were ashamed ; and all the people rejoiced, for all the glorioles things that were done by him. The folly even of the men of learning among the Jews, conspicuous in this and some other instances mentioned in the gospels, shews the malignant nature of superstition. It is capable of extinguishing reason, of banishing compassion, and of eradicating the most essential prin- ciples and feelings of the human mind. After the Lord had thus silenced the ruler of the synagogue, and whilst he observed the rejoicings of the people, he reflected with pleasure on the reason and truth which so effectually sup- ported his kingdom. For he spake a second time the parables of the grain of mustard-seed, and of the leaven, to shew the effica- cious operation of the gospel upon the minds of men, and its speedy propagation through the world, in spite of all opposition. Luke xiii. 18. Then said he, Unto what is the kingdom of God like P and whereunto shall I 7'esemble it P 19. It is like a grain of mustard-seed which a man took and cast into his garden ; and it Sect. 91.] ON THE harmony of the gospels. 267 it greio and ivaxed a great tree ; and the Jowls of the air lodged in the branches of it^ (See § 52.) 20. And again he said, Where- mito shall I liken the lingdom of God P 21, It is like leaven which a woman took and hid in three measures of meal till the whole was leave?ied. See § 53. § XCI. Concerning the number of the saved. Jesus is desired to leave Herod's dominions. He bewails Jerusalem the frst time. See § 1 1 1 . 121. Luke xiii. 22.-35. Our Lord was now travelling by slow journeys towards Jeru- salem, being on his way to the Jordan from the north-east parts to Perea. See the last paragraph of the last note on § 89. Some- where on the road, probably soon after he had described the suc- cess of the gospel by the parables of the mustard and the leaven, his opinion was asked concerning the number of the saved. Luke xiii. 22. And he went through the cities and villages, teaching and journeying towards Jerusalem. 23. Then said one unto him. Lord, are there few that be saved P The person who proposed this question seems to have heard the parables above mentioned. If he did, his notions of the kingdom of God being such as the Jews at that time entertained, he perhaps meant a temporal sal- vation by admission into the Messiah's kingdom. But as no se- cular kingdom was ever to be erected by their great deliverer, Jesus answered the question in its spiritual meaning. Or we may suppose, that this Jew enquired concerning the eternal salva- tion of men. For though he could easily believe that all his bre- thren were to be saved, yet he could not so easily bring him- self to believe that salvation was confined to his own nation. Wherefore, having an high opinion of Jesus as a teacher, he pro- posed his doubts to him. But in whatever sense we understand this question, our Lord's answer contains an exhortation which implies, that a small number of Jews only should be saved. Luke xiii. And he said unto them, 24. Strive to enter in at the straight gate : By enquiring thus curiously into the state of others, you seem to be at ease with respect to your own salvation. I must therefore tell you, that though as Jews you have great ad- vantages, the gate to life is still strait ; and that if you would be saved, you must exert yourself to the utmost. Of this you will be the more convinced when I assure you, that many of your brethren, who, because they trusted to their privileges as Jews, lived all along securely, shall be for ever excluded trom heaven, for many, I say unto you, will seek to enter in, and shall not be able : that is, shall seek to enter in at an improper season, namely, by importunate intreaties, after the period of their trial is concluded, and their state finally and irreversibly determined, as Js evident from what follows. 25. When once the master of the house is risen up, and hath chut to the door, midyc begin to stand without, f68 A PARArHRASE AND COMMENTARY [Sect. 9I» mthout, and to knock at the dom\ saying, Lord, Lord, open un* to us ; and he shall answer and say unto yon, I kiwjo yon not \schence you arc : On this occasion Jesus repeated what he had formerly delivered in the sermon on the mount. 26. Then shall yc begin to soy^ We have eaten and drunk in thy presence, and thou hast taught in our streets. Over and above the privileges which you have enjoyed by the Mosaic dispensation, you shall plead on that occasion the peculiar favour which I shewed you in the days of my flesh, by exercising my ministry among you, and by conrersing familiarly with you. 27. Bid he shall say, I tell you, I knoxi) not nsohence you are : I disclaim all knowledge, of, and friendship with you ; depart from me, all ye ^workers of iniquity. He repeated likewise what he had declared in praise of the centurion's faith, Matt. viii. 11. §28. 28. There shall he lijceping and gnashing of teeth, 'when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdon of God, and you yourselves thrust out. 29. And they shall come from the cast, and from the 'west, and from the north, and from the south, and shall sit down in the kingdom of God. 30. And be- hold there are last which shall he first, and there are first which shall be last. Here therefore, as well as in Matthew, our Lord plainly affirms, that many others besides Jews shall be saved. Luke xiii. 31. T7ie same day there came certain of the Phari- sees, saying unto him. Get thee out, and depart hence, for Herod will kill thee. From the known disposition of the Pharisees, who were always enemies to Christ, as well as from his answer, it is more than probable that their concern for his safety w^as feigned, and that their real design was to intimidate him, and make him flee into Judea, not doubting that the haughty priests would fall upon some method of putting him to death. Herod too seems to have been in the plot. He now began to take umbrage at Christ's fame and authority, fearing that it might occasion him some embarrassment either with his people, or with the Ro- mans. But he dreaded to make an attempt on his hfe, remem- bering the agonies of mind he had suffered on account of the Baptist's murder. He therefore sent the Pharisees to him with the message above mentioned. Thus we see the reason why Je- sus reproved Herod, whose name might otherwise have been in- nocently used by the Pharisees. Luke xiii. 32. And he said unto them. Go yc and tell that fox, he called Herod a fox, because of the craft which he shewed in this affiiir, Behold, I cast out devils, a?id I do cures * to-day aiid to-morrow, and the third day * Vcr. 52. To-day nvd lo-morroiVy &c.] Some apply this to tbe years oT Christ's ministry, supposing that a day is i)ut for a year. But the explica- tion is improper ; because if the three days here mentioned were intended to comprehend the v, hole years of our Lord's ministry ,J this conv€rsation BflUSt Sect. 9^.] ON THE HARMONY OF THE GOSPELS. 269 I shall be pofected. He ackled, I know all that is to befall mc : I know who are my enemtcs, what their intentions arc, and how far they will be able to accomplish them ; tor which reason, you need give yourselves no trouble about me. S:i. Nevertheless, I must walk to-day and to-morroxv, and the day folloisoing : no malice or power ot* men can hinder mc from accomplishing my ministry; for it cannot he that a prophet perish out of Jerusalem, As the court of priests, whose prerogative it was to judge pro- phets, had its seat in Jerusalem, our Lord, by putting the Phari- sees in mind that a prophet could not perish out of Jerusalem, insiimated that he knew their intentions too well to jjay any re- card to their advice. Or, in making this observation, his de- sign may have been to display the wickedness of that city, the inhabitants of which had been in every age the chief enemies of tiie messengers of God, in so much that none of them were put to death any where else. And to this agrees what our Lord says of Jerusalem in the pathetic lamentation which he now uttered concerning it, on account of its crimes, its obstinacy, and its punishment. 34. O Jerusalem^ Jerusalem^ which killest the pro- phets^ and stonest them that are sent unto thee ; how often would I have gathered thy children together, as a hen doth gather her brood under her ivings, and ye would not ! 35. Behold your house is left unto you desolate ; your temple will, in a little time, be totally deprived of my presence ; and verily I say unto you, ye shall not see me until the time come when ye shall say. Blessed is he that cometh in the name of the Lord, After your house is become desolate by my departure, ye shall not see me till the time come when ye shall say, " Blessed is he that cometh in the name of the Lord." Jesus lamented the city a second time as he rode into it, a little before his passion. See on Matt, xxiii. 37. § 12L must have happened in the first year thereof; contrary to Luke himself) whp tells us, chap. ix. 51. that the tin)e was come that he should be received up. Besides, according to this interpretation, Christ beinir perfected on the third day will imply, ihaX. he was to suffer in the third year of his ministry, which is far from being a certain point. Were we to conclude any thint,^ concerning the length of our Lord's ministry from the days mentioned, it would be, that he did not suffer till tlie third year after tliis conversation. But the real mean- ing of the words seems to be as follows : I shall not be very long with you on earth; yet while I am here, I will perform the duties of my ministry, without being afraid of any njan; because my life cannot be taken from mc, but in the place, and at the time, appointed by God. $ XCIL Jesus dines xmth Pharisees the third time ; see § 43, 87. The parable of the marriage-supper ; see § 1 1 6. Luke xiv. 1—24. About this time one of the Pharisees, who was a member of ^l-he great council, (tivoj rwv a^;^ovTM;v ^«f »cr«v) and had his coun- try-seat 270 A PARAPHRASE AND COMMENTARY [SeCt. 9'2. try-seat in Perea, happening to meet witli Jesus while he abode there, curried him home to dinner. Rut the invitation was in- sidious ; for we are told that iJinj \^alchcd. him. Our Lord how- ever accepted it with his usual condescension ; for he never shun- ned to do all manner of good, even to his bitterest enemies, though it was often attended with great danger to himself. Luke xiv. 1. And it came to pass, as he ivent into the house of one of the chief Pharisees to cat bread on the sabbath-day, that they "matched him. The chief Pharisees and others of his sect, who were ga- thered together for this very end, (ver. 3.) watched all his words and actions, in order that they might find something to blame in them, whereby they hoped to blast his reputation as a pro- phet. To make their scheme take effect, no sooner did Jesus enter into this Pharisee's house, than they set before him a man whose body was prodigiously swollen with the dropsy. For that this diseased person was brought in by the Pharisees themelves with an intention to ensnare Jesus, is evident from what follow- ed. Besides, the man would not otherwise have found admission into the house of so great a person, far less into the hall where the company was to dine, and that too immediately before din- ner. 2. And behold there was a certain man before him which had the dropsy. The Pharisees made no doubt that Jesus would cure him, and hoped to bring discredit both upon the miracle and its author, by the day whereon it was performed ; for according to the tradition of the elders, the sabbath admitted of no servile work whatever, such as they judged a cure to be. In the mean time, Jesus knowing their thoughts, asked the Pharisees and the lawyers, whether it was right to perform cures on the sabbath ? ^ But they all held their peace, not caring perhaps to hinder him. 3. And Jesus afiswering, spake unto the lawyers a7id Pharisees^ saying. Is it lawful to heal on the sabbath-day ? 4. And they held their peace. And he tooJc him (sTriKct^oiLsvoi he laid his hand on him) and healed him^ and let him go ; (xa/ aTrsXuas and sent him away.) The moment that Jesus laid his hand on the man, his complexion returned, and his body was reduced to its ordin- ary dimensions, becoming at the same time vigorous and fit for action, as appeared by the manner in which he went out of the room. Doubtless our Lord could have accomplished this cure as well by a secret voHtion, and so might have cut off all matter of cavilling. But he chose rather to produce it by an action, in which there was the very least degree of bodily labour that could be, because thus he had an opportunity of reproving the reign- ing superstition of the times. Accordingly, whilst the Pharisees were considering with themselves how to turn the miracle against him, he disconcerted them, by proving the lawfulness of what he had done from their own practice. 5. And answered them^ sayings Which of you shall have an ass w an oj^ fallen into a pity 8 and Sect. 92.] ON THE HARMONY OF THE GOSPELS. S?! and will not straigl/twaij pull him out on the sahbath-day ? Will ye, for fear of breaking the sabbath, let it pass before ye attempt to draw the beast out, and not rather make all the haste you can to save its life, though it should cost you a great deal of work? But the labour of this cure was barely that Jesus had laid liis hand on the man. His argument therefore was what the grossest stupidity could not overlook, nor the most virulent malice contra- dict, t). And they could not afisiver him again to these things. What he said was so consonant to common sense and common practice, that they had not a word to reply. They were much ashamed therefore and vexed at their disappointment, having gathered together and invited him in, with a design to ensnare him. Before dinner, the pride of the Pharisees discovered itself in the anxiety whicli each of them expressed to get the chief places at table. Jesus took notice of it, and shewed them both the evil and the folly of their behaviour by its consequences. He men- tioned this in particular, that pride exposes a man to many af- fronts, every one being desirous to mortify a vain person ; whereas humility is the surest way to respect. Luke xiv. 7. Ar^l he put forth a parable to * those which were bidden, when he marked how thei) chose out the chief rooms, saying nnto them, 8. When thou art bidden of any man to a wedding, sit not down in the highest room, lest a more honourable man than thou be bidden of him. 9. And he that bade thee and him come and say to thee. Give this man place, and thou begin with shame to take the lowest room, 10. But when thou art bidden, go and sit donson in the lowest room ; that when he that bade thee cometh, he may say unto thee. Friend, go up higher : then shall thou have worship in the pre- sence of them that sit at meat with thee, 11. For whosoever ex- alteth himself shall he abased, and he that humbleth himself shall be exalted, both by God and man. In time of dinner, Jesus directed his discourse to the person that had invited him, and shewed him what sort of people he should bid to his feasts. Luke xiv. 12. Then said he also to him that bade him, JVhefi thou makest a dinner or a supper, call 7iot thy f) iends nor thy brethren, neither thy kinsmen, nor thy rich neighbours only, lest they also bid thee again, and a recompence be made thee : by no means confine thy hospitality to thy rich rela- . tions, acquaintance, and neighboui's, lest the whole of thy reward be an invitation from them to a like entertainment. For that the * Ver. 7. Those tvJdch ivae bidden.] From this circumstance, and from what is said verse 12. it appears that this wjts a great entertainment, to wliich many were invited. Very probably therefore the meeting was concerted, and the coiiipany chosen, with a view to ensnare Jesus, as we have hinted in the paraphrase ; so that his being invited, was a matter, not of accident, but ol design. text 27^ A PARAPHRASE AND COMMENTARY [Scct. 9^. text here, as in some other instances, (see Luke vi. 32. § 38. Matt, xii. 37. § 48. John v. 31. 34, 45. § 45. vi. 27. § 62. vii. 22. § 76.) requires the addition of the particle onlij to limit it, appears from this, that our Lord cannot be supposed to exclude from the en- tertainments of the rich all who are not objects of charity, or to forbid every sort of cxpcnce which hath not the poor for its im- mediate object. His going to entertainments frequently, as well as his suffering himself to be thrice anointed with precious oint- ment, shew plainly that the obligations we are under of being charitable to the poor, does not hinder us from doing honour to those we esteem, though it should be attended with considerable expence. From this example, therefore, as well as from many others which might be mentioned, it appears that in the reve- lation which God has made of his will to men, he considers them as rational creatures, having left them, in the explication and ap- plication of his laws, to use the faculties of reason and under- standing which he has bestowed on them. 13. But 'when thou Tnakest afeast^ call also the poor, the maimed, the lame, the blind : Have tables also for the poor, that they may partake of thy en- tertainments; or rather call them to attend at thy gate, and receive a portion ; for he does not mean that they are to be set down at the principal table, but that they are to be desired to come and receive the offals. Now, as in all our Lord's precepts, there is the highest wisdom, so in this. He designed that objects of distress should appear before the rich, even during their great- est mirth and jolity, in order that at such seasons they might be sensible of the exceeding instability of human affairs ; a sentiment which can scarce fail to restrain them within due bounds. At least it will soften their hearts with pity, and fill them with gra- titude to the bountiful giver of all good, who has graciously been pleased to render their condition thus happy. These however were not the topics whereby Jesus enforced his advice to the Pharisee, they were drawn from the consideration of the more immediate effects of the charity. Persons of this sort, said he, being fed from thy table thou shalt be blessed ; because, though they cannot make thee any recompence, thou shalt have an abun- dant reward at the resurrection of the just. Luke xiv. 14-. And thou shalt be blessed ; for they cannot recompence thee, for thou shalt be recompensed at the resurrection of the just, '■ ' 1 5. And 'when one of them that sat at meat mth him heard these things, he said unto him. Blessed is he that shall eat bread in the hing- dom of God. The Jews were accustomed to think of the felicity of good men in the life to come, under the notion of a sump- tuous entertainment; see on IVJatt. viii. 11. §28. Wherefore, when Jesus mentioned the resurrection of the just, one of the guests, ravished with the delightful prospect, cried out, Blessed is he, y^ho being admitted into heaven, shall enjoy the conversation of Sect. 9'2.] ON- THE harmonv of the gospels. Qj3 of the inlmbitaiits of that irlorioiis place; for these spiritual re- pasts must rejrale and invigorate his mind beyond expression. Perhaps in this exclamation the Pharisee meant both to con- gratulate tiie felicity of In's comitrymen, who looked ujwn them- selves as the children of the kinodom, and to condole the lot of the heathens, who, as he imagined, weie all to be excluded from heaven. Therefore, to shew him his error, our Lord delivered the parable of the marriage-feast, in which, by tlie invitations of the guests, and the success of these invitations, he described the success which the gospel, the invitation to the great feast of hea- ven, should meet with among the Jews ; antl foretold, that though it was to be oifered to them with every circumstance that could recommend it, they would reject it with disdain, preferring the present hfe to that which is to come; while the Gentiles would embrace tlie gospel with cheerfuhicss, and thereby be prepared to sit down with Abraham, Isaac, and Jacob, in the abodes of the blessed. \G. Then said he unto him^ A certain man, possessed of an opulent fortune, and endued with generous dispositions, made a great supper, at which he designed his friends and acquaintance should be happy for an evening, both in the elegance of the en- tertainment and in one another's conversation, a)id bade 7nany. The number o'i guests he proposed to entertain was suitable to the generosity of his disposition, the opulence of his fortune, and the greatness of this particular feast. Withal, that they might have time to disengage themselves from business, and to dress themselves suitably to the occasion, an invitation was sent them on the day preceding the feast. Supper then being prepared, and the appointed hour being come, a servant was sent to the guests to give them notice that every thing was ready, and that their presence was wanted. 17. And sent his servant at supper-time to say to them that ^uoere bidden, Come, for all things are noxo ready. But those men, who when they were invited did not any of them refuse to come, were so ill-mannered and so ungrateful, that at the very time when supper was going to be served up, they all with one consent began to tell the messenger they would not come, and excused themselves on the most frivolous pretences imaginable. 1 8. And they all mth one consent, i. e. as if they had before-hand agreed among themselves to put this affront upon their friend, began to maJee excuse : the Jirst the servant spoke to said, I have bought a piece of ground, and I must riccds go and. see it ; I pray thee have me excused, 1 i). And another said, I have bought Jive yoke of oxen, and I go to prove them : I pray thee have me excused, 20. And another said, I have married a '■ocife, and therefore I cannot come. If the first had had so impor- tant an affair to transiict as the purchasing of a farm, or the second the buying of five yoke of oxen, or the third the marrying of a wife, and if these affairs had come upon them unexpectedly, the \ 01.. II. T "^'''y 'IT'h A PARAPHllASE AND COMMENTARY [Sect. 9^. very evening they had promised to spend at their rich neighbour's house, but especially if these affairs could not have been delayed without missing the opportunity of doing them, their excuses would have been reasonable. But none of all these was the case. The farm and the oxen were already purchased, and the wife was married ; so that the seeing of the farm and the proving of tlie oxen were pieces of unseasonable curiosity, which might easily have been deferred till next morning. And with respect to the new married man's pretending that he could not leave his wife for a few hours, it was such an excess of fondness as was per- fectly ridiculous ; not to mention that he ought to have thought of this when the invitation was sent him the preceding day. Wherefore, their refusing so late to come to their rich friend's supper on such trifling pretences, was the height of rudeness, in as much as it implied the greatest disrespect to their friend, and contempt of his entertainment. No wonder therefore that he was very angry when his servant returned and brought him their answer. 2\. So that servant . came, '^nng man having taken the resolution of returning to his father, put it immediately in execution; he set out just as he was, bare-footed and all in rags. Lukexv. 20. And lie arose and came to his father. But when he came within sight of home, his nakedness, and the consciousness of his folly, made him asham- ed to go in. He skulked about therefore, keeping at a distance, till his father happening to spy him, knew him, had compassion, ran, though old and infirm. Jell on his neck and kissed him. But "iSchen he xvas yet a great nsoay off., (stj §= aura fji,axgxv uttc^ovtoc^ but he keeping yet at a distance) his father saw him^ and had com- jiassion, and ran, and fell on his neck and kissed him. The per- turbation which the aged parent was in with ecstasy of joy, hin- dered him from speaking ; so the poor, ragged, meagre creature, locked in his arms, began and made his acknowledgments, with a tone of voice expressive of the deepest contrition. 21. And the son said unto him, Father, I have sifined against heaven and ifi thy sight, and am 7io mor-e worthy to he called thy son. But the father grieved to see his son in that miserable plight, interrupted him, ordering his servants some to bring out the best robe imme- diately, and a ring, and shoes, that he might be clothed in a man- ner becoming his son, and others to go kill the fatted calf, that they might eat and be merry. 22. But the father said to his servants. Bring forth the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. 23. A7id bring hither the fatted calf, a7id kill it, and let lis eat and be meny. 24. For this my son was dead, and is alive agaiii ; he was lost, and is found. We looked upon him as utterly lost, but lo he is come back again beyond all expectation in safety. And they began to he meriy : they sat down to the feast, rejoicing exceedingly at the happy occasion of it. And now while every one in the family heartily joined in ex- pressing their joy on account of the safe return of the second son, the elder brother happening to come from the field, heard the noise of singing and dancing within ; wherefore, calling out one of the servants, he asked what these things meant ? The servant replied, that his brother was unexpectedly come, and that his fa- * Augustine has well expressed diis grand truth in the following address: " Vac trgo animoE audaci, qua; sperat si a te recessisset, se aliquid melius habiturani. Versa Sc revcrsa, in tergum & in latera & in ventrem, & dura sunt omnia, & tu solus requics." ther, Sector.] ON TIJE HARMONY OF THE GOSPELS. f283 ther, being very glad to see him, had killed the fatted calf, and Mas making a feast, because he had received him safe and sound. Luke XV. 25. Noiv his elder son was in the Jield ; and as he came and drew nigh io the house, he heard mnsic and dancing. 26. And he called one of the servants, and asked xvhat these things meant ? 27. And he said nnfo him, Thy brother is come, and thij father hath killed the failed calf, because he hath received him safe and soutid^ When the elder brother heard this, he fell into a violent passion, and would not go in ; the servant therefore came and told his father of it. The father rising up, went out, and with incomparable goodness intreated his son to come and partake in the general joy of the family, on account of his brother's return. Luke XV. 28. ylnd he ivas angry, and would not go in ; therefore came his father out and intreated him. But the kindness and re- spect which his father shewed him on this occasion, did not soften him in the least. He stubbornly persisted in his anger, and an- swered the affectionate speeches of his parent, witli nothing but loud and haughty accusations of his conduct. 29. And he an- sxve}'i?ig, said to his fathe?-, * Lo these matiy years do I serve thee, neither transgressed I at any time thy commandment, and yet thou never gavest me a kid, that I might make merry with my friends. This branch of the parable is finely contrived to express the high opinion which the Pharisees, here represented by the elder bro- ther, entertained of their own righteousness and merit. 30. But as soon as this thy son : the ungracious youth disdained to call him his brother, and at the same time insolently insinuated, that his father seemed to despise all his other children, and to reckon this prodigal only his son; as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf The fathey meekly replied, Son, as thou hast never been absent from me for any considerable time, I could not in this manner express the affection which I entertain for thee. Besides, thou hast not been altogether without a re- ward of thy service, for thou hast lived in my family, and hast had the command of my fortune, as far as thine exigencies, or even thy pleasures required. 31. And he said unto him, Sony thou art ever with me, and all that I have is thine. By calling him son, after the insolent speech he had made, the father insi- nuated that he acknowledged him likewise for his son, and that neither the undutifulness of the one or of the other of his chil- dren, could extinguish his affection, or cancel the relation subsist- * Ver. 29. jLo, these many years do I serve thee, &c.] This is the young man's own testimony concerning his dutifulness, in which respect he fullv )epresented the self-righteous Phai'isees. It is his testimony also concerning t!ie returns which his father had made to him for his services. Nevertheless, his behaviour on tliis occas-ion, as well as that of hi3 fiitherj seems to give hira the lie in both particulars. iijg 284 A PARAPHUASE AND COMMENTARY [Scct. 95. ing between them. 32. // ivas meet that "joe sJioidd make merri) and he glad: Both reason and natural affection justify me in calling the whole family to rejoice on the present occasion. For as tliy brother is returned to us sensible of his folly, and deter- mined to lead a better course of life, his arrival is like his reviv- ing after death ; at least it is his being found after he was really lost. For which reason, our joy ought to bear a proportion to the greatness of this occasion. Tor this thy brother "joas dead, and is alive again ,• and was lost, and is found. Though he has devoured my living with harlots, he is thy brother as well as my son; wherefore, thou shouldst not be angry, because he hath re- pented aiul is returned, after we thought him irrecoverably lost. Thus the goodness with which the lather bare the surly peevish- ness of his eider son was little inferior to the mercy stiewed in the pardon that he granted to the younger. Jesus having thus set before them the affectionate behaviour of an earthly parent towards his undutiful child, left every one to judge whether such weak and wacked creatures can love their offspring with more true tenderness, than the great Father Al- miMitv does his, or shew them more indulcrence for their bene- fit. In this inimitable composition, the amazing mercy of God is painted with captivating beauty ; and in all the three parables, the joys occasioned among heavenly beings by the conversion of a single sinnei", are represented; joys even to God himself, than which a nobler and sweeter thought never entered into the mind of ravional creatures. Thus high do men stand in the estimation of God ; for which cause they should not cast themselves awa\'^ in that trifling manner wherein multitudes destroy themselves ; neither should any think the salvation of others a small matter, as some who are intrusted with their recovery seem to do. Had the Pharisees understood the parable, how criminal must they have appeared in their own eyes, when they saw themselves tru- ly described in the character of the elder son, who was angry that his brother had repented i Withal, how bitter must their remorse have been, when they found themselves not only repining at that \vhich gave joy to God, the conversion of sinners, but excessively displeased with tlie methods of his procedure in this matter, and maliciously opposing them 1 If these parables had been omitted by Luke as they have been by the other three historians, the world would certainly have sustained an unspeakable loss. § XCV. The parable of the steward who wasted his lord's goods^ Lukexvi. 1 — 13. The maliciousness of the Pharisees, and the obstinacy with which they opposed every thing that was good, had by this time made a deep impression upon our Lord's spirit. Wherefore, he did not content himself barely with justifying his receiving sin- 8 nera Sect. 95.] ON THE HARMONY OF THE COSrELS. QS5 ucrs in order to reform them ; but while tlie Scribes and Phari- sees were present, he turned to his disciples, and spake the para- ble ol'tlie crafty steward, whom he proposed as an exam])le of tiie dexterous improvement which world!}' men make of such op- portunities and disadvantages as fall in their way, for advancing their interest. By this paral)le, Jesus designed to excite his dis- ciples to improve, in like manner, the advantages they might enjoy for advancing their own spiritual welfare, and particularly to spentl both their time and mouey in promoting the conversion of sinners, which of all the ofHccs in their power, was the most acceptable to God, and the most beneficial to man. Luke xvi. 1. Jl fid ke said also unto his disrir'trs, There ims a certain rich man rckich had a steward: to whom the care of his family, and all his domestic concerns were committed; and the same was ac- citsed nnto him that he had wasted his goods : Some of the family who had a real concern for their lord's interest, observing the steward to be both profuse in his distributions, and negligent in taking care of the j)rovisions of the family, thought fit to inform their lord that he was wasting his goods. And he called hiin, and said unto him, Hoxv is it that I hear this of thee P Give an account of thij stewardship ; for thou mayest he 7io longer steward. His lord callino: him, told him what was laid to his charoje; and as he did not pretend to deny the accusation, he ordered him to give in his accounts, because he was determined he should be no longer steward. The steward having heard his doom pronounced, began to consider with himself how he should be supported when he was discarded. He was of a disposition so prodigal, that he had laid up nothing; he was incapable of bodily labour, being old perhaps, or not accustomed to it ; and as for begging, considering his temper and station, it was what he could not sub- mit to. 3, Then the steward said within himself. What shall I do P for my lord, taketh away from me my stewardship : I can- not dig, to beg I am ashamed. While he was thus weighing mat- ters, a lucky thought came into his mind : he was not yet turned out of his office; he therefore resolved to use his power in such a manner as to make himself friends, who would succour him in his need. Luke xvi. 4. I am resolved what to do, that when I am put out of the stewardship, theij may receive me into their houses. Anciently stewards, besides taking care of their master's domestic affairs, gave leases of their lands, and settled the rent which each tenant was to pay. Accordingl)^ the steward in the parable made use of this branch of his power, to purchase the good-will and friendship of his lord's tenants. Having racked the rents in the leases which he had lately given, he now determined that the tenants should have their possessions on the same terms as formerly ; a resoslution which as it was prudent for the steward, might in the is'^ue \w. not unprofitable to his lord. ^86 A PARAPHRASE AND COMMENTARY [Sect. 95. lord. Wherefore, calling his tenants, he intimated his purpose to them. And whereas one by his bargain had bound himself to pnv yearly for his possession an hundred baths of oil, each bath t'(|uai to seven gallons, four pints and an half, English measure, lie let him have it at fifty ; and whereas another was to pay an hundred homers of wheat yearly, each homer being equal to eight bushels and an half, Winchester measure, he gave him his lease at eighty, and altered the obligatory writings * accordingly. ,5. So he called every one of his lord's debtors unto him, and said 7into the first, Hoxv much oxvest thou unto mi/ lord? 6. And he said. An hundred measures (/3aT«c, from the Flebrew — ^riD' ^^'hich in the Old Testament is translated baths) of oil. And he said unto him, Take thy bill, and sit dox^n quicldy, and "sXfrite fifty, 7. Then said he to another, And hom much otcest thou F And he said, An hundred measures {xogsg is the ")T^j or homer of the Hebrews) of "dDheat. And he said unto him, Take thy bill, and "write fourscore. 8. And the lord {o xvgiog supple uvm, his lord) commended : for it is Jesus, and not the evangelist who speaks this, as is plain both from the structure of the para- ble itself, and from the application which Jesus makes of it, ver. 9. " And I say unto you, Make to yourselves," &c. As the lord commended his steward so I desire you my disciples, to make a prudent use of uncertain riches. " And his Lord com- mended" the unjust stexvard, because he had done "wisely ; for the children of this world are in their generation "wiser than the chilr- dren of light. The epithet of unjust, here given to the steward, does not necessarily imply that in his proceedings with the debtors he acted fraudently. It may have been given him on account of his former bad management. Yet if the reader is of a dif- ferent opinion, it must be observed, that our Lord, by mentioning the commendation which the rich man bestowed upon his steward, does not mean to approve of the man's knavery, which is suf- ficiently branded by the epithet of unjust, here given him by Jesus himself; neither was it designed to give countenance to the fraud of any person on any occasion whatsoever, nor to the con- duct of those who are liberal out of other people's goods. The wisdom of the steward in making himself friends only is com- mended by his lord, and proposed by Jesus as worthy the imita- * This interpretation of the parable may be gathered not only from the nature of the thing, Wut from the proper sense of the words xi'^^'P'^'^'^^n? ^^^ y^^-H-H-ci, the one signifying any kind of debtor, and among the rest a tenant, and the other any kind of obligatory writing, and among the rest a lease. Besides, in this light the favour that was done to the tenants was substantial, and laid them under lasting obligations ; whereas, according to the common mterpretation, the steward could not propose to reap as much benefit from any requital the debtors would make him for the sums forgiven them, as these ^unis were worth to himself, and therefore he might rather have exacted thcnij and put them into his own pocket. tion Sect. O"^.] ON THE HARMONY OF THE GOSrELS. 287 tioii of his disciples, not the method by which he made them, if it was fraudulent. Or if that is commended, it is commended only as wise in relation to the plan he had hiid down, there being nothinnr more common amon«r men than to commend the ino-e- nuity shewed in a fraud, while they condemn the fraud itself. The calumnies therefore which Julian and Porphyry have thrown out against our Lord, on account of this parable, are altogether groundless ; its true scope being to teach those who have their views extended to eternity, to be as active and prudent in their schemes for the life to come, as the children of this world are for the present ; and particularly to do all the good offices to others in their power, a duty iiighly incnmbent on those whose business it is to reclaim sinners, not only because sinners are in themselves fit objects of charity as well as saints, but because charitable offices done them may have a happy tendency to pro- mote their conversion. -That this was the lesson Jesus designed to inculcate by the parable of the crafty steward, is evident from the application of it. Lukexvi. 9. And f saij wito ijoti. Make to ymirselves friends of the * mammon of unrighteousness ; that njohen he fail ^ they may receive you into everlasting habitations. Our Lord's advice is worthy of the most serious attention ; the best use we can make of our riches being to employ them in promoting the salvation of others. For if we use our abilities and interest in bringing sinners to God, if we spend our money in this excellent service, we sliall conciliate the good will of all heavenly beings, who greatly rejoice at the conversion of sinners, as was represented in the preceding parables ; so that with open arms they will receive us into the mansions of felicity. And therefore while self-seekers shall have their possessions, and ho- nours, and estates, torn from them with the utmost reluctancy at death, they who have devoted themselves, and all that they had, to the service of God, shall find their consumed estates to be greatly increased, and their neglected honours abundantly repair- ed, in the love and fiuendship of the inhabitants of heaven, and in the happiness of the world to come, and shall rejoice in having disposed of their wealth to such an advantage. Our Lord pro- ceeded in the application of the parable : If, said he, you make that use of your riches which I have been recommending, you shall be received into those everlasting habitations where all the friends of goodness dwell, because by your fidelity in managing the small trust of temporal advantages committed to your care, you do shew that you are worthy and capable of the much greater * Ver. 9. Mammon of u7irighieousness.] By the mammon of unrighteousness {fjixf^f^uva. rr,? cciiKia.i) hc cloes not mcaii unrighteous or ill-gotten riches, but false and uncertain riches, as is plain from verse 11. where (teti^fAuva. uhiKoVy as $he critics observe, is not opposed to ItKutov, but to «x«(' trust of heavenly employments and enjoyment?. 10. He that is faithfnl in that isohich is least, is faithful also in much : Wherear,, if you do not use your riches for the glory of God, and the good of men, you shall he banished for ever from the abodes of the blessed, because by behaving nnraithfnlly in the small trust com- mitted to you now, you render yourselves both unworthy and in- capable of a share in the everlasting inheritance ; and he that is unjust in the least, is unjust also in much: 11. If thercjore yc have not been Jaithful in * the ■ unrighteous mamni07i, f who will commit to yow trust the true y'kXvcs,'^ \^ ye have not been faith- ful in the use of your riches and power, very properly called the ialse mammon, because they always deceive those who confide in them as the sovereign good, who will commit to your trust the true manmion ? the joys of heaven, called mammon far more properly than the pleasures of the world, because they may be securely confided in as a never-failing source of happiness. Luke xvi. 1 2. And if ye have not lecnfaithfid in that which is another man's, who shall give you that which is your own P Here, as in many of our Lord's discourses, the expression is so simple, and the sense so profound, that we need not wonder at its being over- looked. The translation has the word man supplied without rea- son ; for it is not man,^ but God who is intended, to whom the riches and other advantages in our possession do properly belong, who has committed them to us only as stewards, to be laid out for the good of his family, and who may every moment call us to give an account of our management. The words that which is your onim do not signify that which is already our own, as Dr. Clarke observes, but that which is to be so ; that which, when it is conferred upon us, sh^U be wholly in our power, and perpe- tually in our possession ; shall be so fully our own, that we shall never be called to an account for the management of it. Our Lord's meaning therefore was, Since you have dared to be un- faithful in that which was only a trust committed to you by God for a short time, and of which you knew you were to give him an account, it is evident that you are not lit to be intrusted by him with the riches of heaven ; these being treasures which, if he bestowed them on you, would be so fully your own, that you ^ * Ver. 11. The unrighteous mammon?^ So tlic clause runs in our transla-, tion, but the words in this construction signify the falsc^ the deceitful viam- mon, t Ibid. Who will coynmit to your trust the true riches ? The word riches is substituted by our translators, instead of V7amvi07i, which was the word Christ inteiuJed, and which for that reason should find its place in the trans- lation of this verse. Mammon coming iVom the H(.l)r(\v 'Di^, signifies whatever one is apt to confide in; and because men put their trnst generally in external advantage?, such as riches, authority, honour, power, knowledge, the word mammon is used to denote every thing of that kind, and particular!}- riches by way of eminence. should Sect. 96.] ON THE HARMONY OF THE GOSPELS. S89 should have them perpetually in your possession, and never be called to an account for your management of them. 13. No sefvafU can sei've two masters ; for either he xmll hate the mie ajid love the other, or else he mil hold to the one and despise the other. Ye cannot sa-ve God and mammon. Beware of indul"-- ing even the least degree of covetousness, for it is'absokUely in- consistent with piety, insomuch that a man may as well under- take, at one and the same time, to serve two masters of contrary dispositions and opposite interests, as pretend to please God whilst he is anxiously pursuing the world for its own s^ke. See on Matt. vi. 24. § 26. In this manner did Jesus recommend the true useofriches, power, knowledge, and the other advantages of the present life, from the consideration that they are not our own, but God's ; that they are only committed to us as stewards, to be employed for the honour of God and the good of men ; that we are account- able to the proprietor for the use we make of them, who will reward or punish us accordingly ; and that every degree of co- vetousness is such a serving of mammon as is really idolatry, and altogether inconsistent with the duty we owe to God. § XC^^I. The Pharisees are rehnJied, The parable of the rich man and the beggar, Luke xvi. 14 — 31 . Luke xvi. 14. And the Pharisees also who xocre covetous, heard all these things, viz. concerning the true use of riches, and the impossibility of men serving God and mammon at the same time ; and * theij derided him, as a visionary who despised the pleasures of life for no other reason but because he could not procure them. These men therefore having shewed a complica- tion of the very worst dispositions, deserved a sharp rebuke, such as our Lord gave them in the parable of the rich man and the beggar, after having exposed those parts of their character which were most odious in the sight of God, and the roots from v/hence their other wickedness sprang, their -hypocrisy, and their volup- tuousness. In speaking of their hypocrisy, he told them that they made specious pretensions indeed to extraordinary sanctity, by shunning the company of sinners before the world, while in private they neither scrupled to have society with them, nor to join with them in their wickedness. Luke xvi. 15. And he said unto them, Ye are they which justify yourselves before men : by your care of external appearances, you seldom fail to acquire a great reputation for sanctity, but God knoweth your hearts ; yon cannot justify yourselves before God, who knows you to be very * Ver. 14. Thei/ derided him.] The original word is very emphalical, i^e^y«r?jji^ev, ihet/ nioc/ced If^m, by a scornful motion of the mouth and nose, at well as by what tUey spake to him. VOL. II. u ■ wicked Q90 A PARAPHRASE AND COMxMENTARY [ScCt. 90* wicked persons. Wherefore, though ye may have covered the foahiess of your crimes with the painted cloke of hypocrisy, and by i^oing about thus adorned, have cheated those who look no farther than the outside, into an high admiration of you; and it may be, are inwardly blessing yourselves for having the address to make gross sensuality and a reputation for sanctity, compati- ble : this is the height of folly. Ye cannot screen yourselves from the detection of God, whose eye penetrates through every covering, and who judges of things, not by their appearances, but according to truth ; by which means it comes to pass, that he often abhors both men and things that are held m the highest CotiinatJon ; Jor that "which is highly esteerued amongst men, is abo- ruination in the sight of God. And with respect to his conduct, which they blamed so much, he observed to them, that the law and the prophets, the dispensation which made a distinction be- tween men, accounting some clean and others unclean, continued till John came ; and that from the conmiencement of his mini- stry, the kingdom of heaven, or gospel-dispensation, was preach- ed, which admitted all persons upon repentance without distinc- tion. 16. The law and the prophets vf ere until John ; since that time the kingdom of God is preached, and every man presseth into it : as the gospel-dispensation is begun, you cannot justly find fault with me for going into the company of tax-gatherers and sinners, seeing I do it purely to bring about their conversion. Yet lest they might have imagined, that in speaking thus he les- sened the authority of the law, by which the distinction between things clean and unclean had been established, he added, 17. And it is easier for heaven and earth to pass, than for one tittle of the law to fail : till the law is abrogated, the least of its pre- cepts cannot be neglected. He spake next concerning their love of pleasure. These hypocrites, while they feigned an high vene- ration for the law by their exact observation of lesser duties, vio- lated on many occasions its greatest and most sacred precepts ; for example, they defiled themselves with the pollutions of lust, though they were so scrupulous of touching things unclean, that the would not go into the company of publicans, lest they might have been polluted by them. Nor was this an accusation with out foundation, for their lust discovered itself by their frequent di- vorces ; they put away their wives as often as they took any disgust at them or liked other women better. This, I suppose was Christ's meaning, when, in vindication of his keeping com pany with publicans, he said to the Pharisees, Luke xvi. 18. Whosoever putteth away his wife, and marrieth another, commit- ieth adulteiy ; and whosoever marrieth her that is put away from her husband, ca>nmittcth adultery : alluding to their known and frequent practice of divorce, which plainly shewed the impurity of theii' minds. These w Sect 96.] ON- THE HARMONY OF THE GOSPELS. 291 These reasonings were clear and unanswerable ; but the Phari- sees, stupified with the intoxication of sensual pleasures, were deaf to cvcr}^ argument, how cogent soever, if it was levelled against their lusts. As an illustration therefore, and confirmation of his assertion, ver. 15. and that he might rouse them out of their le- thargy, he made the thunder of the divine judgments to sound in their ears, by the parable of the rich man and the beggar. Luke xvi. 19. There \s:as a ecrtaiu rich man xvhich ivas clothed in jpur- pie and fine lineii^ and fared sumptuouslij every daij. This rich man lived in the greatest abundance of all things necessary to pleasure ; for he took care to have his vanity gratified in the finery and dehcacy of his dress, and hi.s palate delighted with the most exquisite meal:, which nature assisted by art could furnish ; he made a feast every day, both to cheer himself and to enter- tain liis friends. In the mean time, at this man's gate there was hiid daily a certain beggar, named Lazarus, so diseased and de- crepit, that he was not able to walk, stand or sit ; so poor, that he was glad of the crumbs that fell from his table ; and so nak- ed, that the ulcers of which his body was full, lay uncovered and exposed to the weather, for the dogs came and licked them. 20. And there was a certain beggar, named Lazarns, which was laid at his gatefidl of sores, 21. And desiring to be fed with the cmmbs which fell from the rich man's table ; moreover the dogs came and licked his sores. In this manner did Lazarus drag out an afflicted life, pining away with hunger, and cold, and painful disease ; while the great man within spent every day in the high- est luxury of dress and table ; so that, according to the opinion of the world, Lazarus was as remarkable an instance of the greatest misery, as the other was of the most consummate felici- ty. 25. And it came to pass that the beggar died, and was car- ried by the angels into Abraham's bosom ; the rich man also died, and was buried. It happened that this rich man and beggar died much about the same time, but with this difference, that the ap- proach of death was very terrible to the one, whereas the other, weary of life, descried the goal with inexpressible joy. . The rich man indeed was honoured with a pompous funeral, while the beggar was thrown into the dust in a manner suitable to the ob- scurity of his life. But behold, from that time forth things were utterly reversed ; the beggar, being a good man, was wafted by guardian angels through the unknown regions, and laid in Abra- ham's bosom ; whereas the man that was in high life, having al- ways pleased himself with the thought that there would be no future state, was amazed beyond what can be told, when he found himself plunged in the torments of hell. 23. And in hell he lift up his eyes, being in torments, and * seeth Abi'aham afar * Ver. 25. Secth Abraham afar off, and Lazarus in his bosom.] Because the oi>inions as well as the language of the Greeks had by this time inaik their c 2 ^^^y 292 A PARAPHRASE AND COMMENTARY [SeCt. 9^. off, and Lazarm in his bosom. The stings of his conscience were multiph'ed, and he was racked with env}^ when lifting up his eyes he beheld the seats of the blessed at a distance ; for the first object that he saw was Lazarus, the beggar, who had been so of- ten laid naked and hungry at his gate, sitting next to Abraham in the chief place of felicity. This passage Erasmus paraphrases as follows : " Sublatis tcmdem oculis conspexit Abrahamum emi- nus, agnovit et Lazarum ilium ante spretum, in sinu illius summo quiete solatioque fruentcm, in mollissimo complexu sanctissimi Patris." Luke xvi. 24. And he cried, and said, Father Abraham, have mercy on me, and send. Lazarus, that he may dip the tip of hisjingcr in umter, and cool my tongue ; for I am tormented iti this flame. Being in an agony of pain by reason of the flames, he cried to Abraham to take pity on his son, and send Lazarus to give him if it was but the very least degree of relief, by dip- ping the tip of his finger in water to cool his tongue, for his tor- ment was intolerable. Abraham might have replied, Thou art not my son, I disown thee ; what is become of thy purple and fine linen, thy perfumes, thy feastings, thy dancings ? where are thy delicious wines, now that thou art so earnestly begging a drop of water to cool thy tongue ? Instead of thy stately palace, thou art shut up in hell; instead of pleasure, thou art filled with pain ; | instead of music and mirth, nothing is heard but wailing and ^ fnashing of teeth. No: such speeches, however just, would not ave been suitable to the humanity of blessed Abraham ; for way into Judea, some imagine that our Lord had their fictions about the abodes of departed souls in his eye when he formed this parable. But the argument is not conclusive. At the same time it must be acknowledged, that ius descriptions of those things are not drawn from the writings of the Old Testament, but have a remarkable affinity to the descriptions which the Gre- cian poets have given of them. They, as well as our Lord, represent the abocfs o^ the blessed as lying contiguous to the region of the damned, and* separated only by a great impassable river or deep gulph, in such a sort that the ghosts could talk with one another from its opposite banks. In the para- ble, souls whose bodies were buried, know each other, and converse together a.> if they had been embodied. In like manner, the Pagans introduce depart- ed souls talking together, and represent them as having pains and pleasures analogous to what we feel in this life ; it seems they thought the shades of the dead had an exact resemblance to their bodies. The parable says, the souk of '.vicked men are tormented in flames; the Grecian mythologists tell us they lie m Pyriphlegethon, which is a river of fire, where they suifer the same torn,ents they would have suffered while alive, had their bodies been burnt. n from these resemblances it is thought that the parable is formed on the Grecian mythology, it will not at all follow that our Lord approved of vhat the common {)eople thought or spake concerning those matters, agreeably to the notions and language of the Greeks. In parabolical dis- courses, provided the doctrines inculcated are strictly true, the terms m which they are inculcated may be such as arc most familar to the ears of the vulgar, and the images made use of, such as they are b^t acquainted with. which Sect. 96.] ON THE HARMONY OF THE GOSPELS. ^9S \'?hich reason, that good patriarch did not so much as put this wicked man in mind of his ill-spent life , only being to justify God for having made so sudden and so remarkable a change in his state, he called him his son, and spake of his past debauched way of living, in the softest manner possible, shewing us the sweet disposition pf the blessed in heaven. 25. But Abraham said, Soji^ remember thai thou in thy lifc'time rcceivedst thij {rood thi?igs, and likewise Lazarus evil things ; hut noiso he is comforted, and thou art tormented. He bade him consider, that in his life-time he despised heaven, valuing and seeking nothing but the pleasures of sense, which having enjoyed in the greatest perfection, he could not think it hard, if by the sentence of God, in the open violation of whose laws he had lived, he was deprived of that which he had always despised. On the other hand, Lazarus had borne the miseries of life with patience, trusted in God, and looked forward to a better state; wherefore, said he, his afflictions are all brought to at end, and he is refreshed with eternal joys, which know neither hunger, nor cold, nor pain. And as for sending Lazarus to him to mitigate his misery, he told him that was impossible, how much soever both Lazarus and he might pity him, because his state was unalterably fixed. Luke xvi. 26. And besides all this, between us and you there is a great gulph fixed ; so that they which wotdd pass from hence to you, cannot ; neither can they pass to us, that would coma from thence. And now iinding that nothing could be done for himself, he began to be in pain abouut his relations. He had five brethren alive, who it seems were rioting in luxury, and entertaining the opinion con- cerning a future state which had proved so fatal to him. There- fore, that he might prevent the ruin of his brethren, and if pos- sible ease himself of the painful reflections which he felt for hav- ing been instrumental in corrupting them, he intrcated Abra- ham to send Lazarus unto them in hopes it would reclaim them. By making this request, the man acknowledged both his own wickedness, and the principle from which it proceeded ; he had disbelieved the immortality of the soul, had wallowed in the pleasures of sense, and by his example at least, had seduced his brethren into the same destructive courses. 27. Then he said, I pray thee therefore, father, that thou wouldest send him to my fa- ther's house : 28. For I have five brethren, that he may testify unto them the certain truth of the immortality of the soul, and of a future state of rewards and punishments, lest they also co?ne into this place of torment, Abraham replied, Tliey have the books of Moses and the prophets, from which they may learn the certainty of these things, if they will be at the pains to read them. 29. Abraham saith unto him, They have Moses and^ the j)rophets ; let them hear them. He answered, that the writings of Moses and the prophets had proved inelfectual to himself, and u 3 ho 294- A PARAPHRASE AND COMMENTARY [Sect. 90, he feared would be so to his breth;ren ; but that they v/ould cer- tainly change their opinions, and reform their lives, if one ap- peared to them actually from the dead. 30. And he said, Nai/, father Abraham, hat * if one "docnt unto them from the dead, theij iDiU repent, Abraham told him he was much mistaken, assuring him that the evil dispositions which hindered men from believing the evidences of a future state, contained in the writings of Mo- ses and the prophets, would likewise hinder them from believing the testimony of a messenger from the dead. 3 1 . And he said unto him, If theij hear not Moses and the prophets, neither will they he persuaded, though one rose from the dead. By this parable we are taught several important lessons : as 1 . That one may be great and renowned, and highly esteemed among men, who is entirely obscure and vulgar in the eyes of God, nay, and an abomination unto him, ver. 15. For what can be greater or better in the eyes of men, than to live adorned with all the splendour of wealth, luxury, and honours ? and what more disgraceful in the sight of God than to be polluted with sin, and fit only for the flames of hell? On the other hand, the parable teaches that some who appear mean and despicable in the eyes of their fellows, are men of great worth, and highly beloved of God. Wealth, therefore, and power, and grandeur, are not to be coveted, neither is poverty to be dreaded, since that honour which is the chief charm of the one, and that reproach which is the bitterest sting of the other, are altogether without founda- tion. 2. This parable teaches us, that the souls of men are immor- tal, that they subsist in a separate state after the dissolution of the body, and that they are rewarded or punished according to their actions in this life; doctrines very necessary to be asserted in those days, when it was fashionable to believe the mortality of the soul, and to argue in defence of that pernicious error. Farther, it teaches us, that the miseries of the poor who have lived reli- giously, and the happiness of the rich who have lived wickedly, do end with this life; and that the several stations in which they have lived, together with the past occurrences and actions of their lives, are distinctly remembered and reflected upon by them ; see ver. 25. And that the remembrance of past pains and pleasures * Ver. -50. If one went unto them from the dead,&c.] It is uncertain whe- ther the rich man, by " one from the dead," meant an apparition or re- surrection. His words are capable of either sense, yet the quaHty of the person to whom this messenger was to be sent, makes it more probable that he meant an apparition. For without doubt the character Josephus gives us of the Jews in high life, viz. that they were generally Sadducees, was appHcable to those brethren; so that disbelieving the existence of bouls in a separate state, nothing more was necessary, in the opinion of their brother, to convince them, but that they should see a real appaii- lion. a "^ will Sect. !26.] ON THE HARMONY OF THE GOSPELS. 295 will not lessen, but rather increase the joys of the one, and the sorrows of the other ; and consequently that we n)ake a very false judgment of one another's condition, when we think any man happy because he is rich, or any man miserable because he is poor. 3, From this parable we learn, that men shall be punished hereafter, for entertaining principles inconsistent with morality and religion, for their worldly-mindcdness, and headlcssness with respect to matters of religion, for being immersed in pleasure, and for not using their riches aright, as well as for crimes of a grosser nature ; wherefore it affords a fit caution to all the great and rich, to beware of the rocks on which they are most apt to split. This great man who fell into the flames of hell, is not charged with murder, adultery, injustice, oppression, or lying; he is not even charged with being remarkably uncharitable. Laza- rus lay commonly at his gate; and though he received evil things, being treated by every one in the family as a beggar, lie got his maintenance there, such as it was^ otlierwise he would not have been laid there daily, nor would the rich man have de- sired Abraham to send him rather than any other of the blessed, with a drop of water to cool his tongue, had he not imagined that gratitude would prompt him to undertake the office with cheerfulness. The rich man's sin, therefore, was his living in luxury and pleasure, which made him on the one hand neglect re- ligion, for cultivating which he had the best opportunities; and on the other, cherish atheistical principles, particuinrly such as flow from believing the mortality of the soul. If so, all v/ho resem- ble this person in his character, should take warning by his pu- nishment, and not delude themselves with thinking that because they live free from the more scandalous vices, they shall escape damnation. In particular, all who make it their chief business to procure the pleasures of sense, neglecting to form their minds mto a relish of spiritual and divine pleasures, may in this parable see their sad but certain end. They shall be excluded for ever from the presence of God, as incapable of his joys, although they may have pursued their pleasures with no visible injury to any person. But if men, not accused of injustice in getting riches, are thus punished for the bad use they have made of them, what must the misery of those be, who both acquire them unjustly, and use them sinfully? As this parable admonishes the rich, so it is profitable for the instruction and comfort of the poor ; for it teaches them the proper method of bringing their afflictions to a happy issue,- and shews them, that God will distribute the re- wards and punishments of the life to come impartially, without respect of persons. 4. This parable teaches us the greatness of the punishment of the damned. 23. And in hell he. Lift up his eyeSy beiiig in tor- u 4 mmtSi '296 A PATIAPHRASE AND COMMENtARY [SeCt. 96. vimts, and seeth Abraham afar qff^ and Lazarus in his bosom. We cannot from this representation infer, that burning with ma- terial fire shall be any part of the true and proper punishment of the damned. The never-dying worm, which is sometimes join- ed with the fire of Iiell, is confessed by all to be metaphorical, and therefore the fire may be so likewise. Yet no man can be absolu'x?ly certain that the wicked sliall not be burnt with flames, seeing the resurrection of their bodies, and the union of theni with their souls, make the thing possible. In the mean time, be this at it will, the expressions found here, and in other passages of Scripture, taken in their lowest sense, intimate that the pains of hell will be very great. For if wicked men retain the pas- sions, appetites, and desires, which were predominant in them on earth, as it is highly probable they will, (see Gal. vi. 7.) these desires being for ever deprived of their objects, must occasion a misery which they only can conceive, who have felt what it is to lose, without hope of recovery, that which they are most pas- sionately fond of, and to be racked with the violence of desires, which they are sensible can never be gratified. Or although the passions themselves should perish with their objects, adu'eful eter- nal melancholy must necessarily ensue from the want of all desire and enjoyment, the misery of which is nol to be conceived. In such a state, the bitter reflections which the damned will make on the happiness they have lost, must raise in them a dreadful storm of self-condemnation, envy, and despair. Besides, their consciences provoked by the evil actions of their lives, and now, as it were, let loose upon them, will prove more inexorable than ravening wolves, and the torment which they shall occasion will, in respect of its perpetuit}', be as if a never-dying worm was always consuming them. This is the fire of hell, and those the everlasting burnings threatened with such terror in the word of God, where they are represented perhaps by material flames, to strike the dull and grogs apprehensions of mankind ; but they are far more terrible than the other, for the misery arising from these agonizing rcflections must be of the most intense kind. And as there is not any thing in that state to divert the thoughts of the damned from them, they must be uninterrupted also, not admit- ting the least alleviation or refreshment. 5. From this parable we learn, that men's states are unaltera- bly fixed after death, so that it is vain to hope for any end of their misery who are miserable, and unreasonable to fear any change of their prosperity who are happy. With resj^ect to the latter, there can be little' doubt; for, as one has observed, in a state where men are perfectly good, and can have no temptation to be otherwise, it is not imaginable, that they should fall from that state. And as for the damned, it is certain that they must be reclaimed to virtue before they can be made happy. But in the Sect. 98.] ON THE HARMONY OF THE GOSPELS. 297 the virtue of a creature at least, it is essential that there be both freedom of will and of action; virtue being not only the volun- tary obedience of such as can disobey, but an obedience from con- viction and love, in cases where it is possible for them to act con- trary to both ; consequently an obedience from choice, and not from a necessity of nature. Upon these principles It may be questioned, whether the damned are capable of virtue. For while a man is actually lying under the immediate and complete punishment of his sin, while he is loaded with sufferings whose nature is such as necessarily fixes his attention to his sins as the cause of them, he cannot but be sensible of the evil of sin, because he feels it, and cannot but hate it, because it makes him miserable. Hence it appears, that though the damned repent, that is, have the strongest convictions of the evil of sin, with the bitterest grief and hatred of it, there is no virtue in all this, because it is not in their power to do otherwise ; and if there be no virtue in their repentance, we must acknowledge that it can have no influence to make them happy. To object that this argument derogates from the worth of conversion produced by the sufferings of this life, is not to the purpose; for as matters stand at present, a man may in the course of providence be laid under many heavy calamities, without seeing the evil of his sin. The reason is, we are under no absolute necessity of considering these calamities as the punish- ment of our sin. And in fact, many suffer without ever think- ing upon their sin as the cause of their suffering. Since therefore, in our present repentance we are not necessitated, this character sufficiently distinguishes the sufferings and repentance of this Hfc, from those of the life to come. 6. The parable informs us, that if the evidences of a future state already proposed do not persuade men, they will not be per- suaded by any extraordinary evidences that can be offered, consist- ently with the freedom requisite to render them accountable for their actions. The truth is, we do not call the reality of a future state into question, either because it is not demonstrated by sufficient arguments, or because we are not able to comprehend them. Every man has within his own breast what leadeth him to the acknowledgment of this grand, this fundamental support of religion ; a certain foreboding of immortaUty, wliich it is not in his power ever to banish. But being addicted to sin, on ac- count of the present pleasures attending it, we vehemently wish that there were no future state ; and in consequence of these wishes, we will not allow ourselves to weigli the arguments of- fered in its behalf, and so at length come to work ourselves into an actual disbelief of it. Or if the truth, proving too hard for us, should constrain our assent, the habit of yielding to our pas- sions which we labour under, has influence sufficient to make us 3ct contrary to our convictions. Wherefore, though the evidence of 29S A PARAPHRASE AND COMMENTARY [SeCt. 97* of a future state was more clear and forcible than it is, men might hinder themselves from seeing it, just as they hinder them- selves from seeing the evidence by which it is at present supported. In a word, the proofs of the soul's immortality have always been sufficient to persuade those who have any candour, or love of goodness, and to demand more is imreasonable; because, although it were given, it might prove ineffectual. " If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." Accordingly, Abraham's assertion is verified by daily experience ; for they who look on all that the eternal Son of God, who actually arose from the dead, has said concerning the punishments of the damned, as so many idle tales, would pay little regard to any thing that could be told them, even by a person risen from the dead. § XCVII. Concerning offences^ and their forgiveness ; see § 73, The disciples desire Jesus to increase their faith. Luke xvii. 1,— -10. Having been thus derided by the Pharisees as a visionary, and aiFronted on account of his doctrine concerning the pernicious in- fluence of the love of money, he took occasion to speak of af- fronts and offences ((r>ca;vS«Ao<, stumbling-blocks, provocations to sin.) And though he represented such things as necessary, in respect of the exercise and improvement which they afford to virtue, and unavoidable by reason of the pride, anger, revenge, malice, and other jarring passions of men, he did not fail to set forth their evil nature in their dreadful punishment, Luke xvii. 1 . Then said he unto the disciples^ It- is impossible but that offences XV ill come ,- but * "jooe unto him through "whom they come. 2. It "ivere * Ver, 1, Woe unto hhiy &c.] To understand our Lord in the above pas- sage, it is necessary that we attend to an obvious distinction. All offences or temptations, are not of the same nature. Some of them are things in themselves sinful; others of them are things innocent. Jesus speaks of the first sort. Nor has he denounced against the authors of them a greater punishment than they deserve. Because to their own intrinsic malignity such things have this added, that they prove stumbling-blocks to others; so are of the most atroeious nature. When the other sort of offences hap- pen to be mentioned, they are spoken of in milder terms. If the offence is given to a fellow Christian, the person guilty of it is blamed only for want- ing that high degree of charity towards his brother, which the Christian reli- giou enjoins. If it is given to a heathen, he is charged with being deficient with due concern for the glory of God. In the "^mean time, it must be observed on this head, that thiough the weakness of well meaning persons, who by relying on our example may be led to imitate us in things which they think sinful, is a strong reason, in point of charity, why we should forbear such actions, however innocent, unless we artr under the greatest necessity of doing them ; yet the perverseness of malicious minds, who are apt to misrepresent things, does by no means lay any obligation on a good man to forbear what he finds convenient for him, provided ije himself knows it to be innocent. For the Sect. 97'] ON THE HARMONY OF THE GOSPELS. 299 were hettei' for him that a mill-stone XQcre hanged about his necky and he cast into the sea, than tliat he should offend, one of these Utile ones ; pointing perhaps to the niultitiule, whom the Pliari- sees were endeavouring, by the wliole of their conduct, to lead into the crime of rejecting the gospel. He spake Hkewise con- cerning a quarrelsome temper in his servants, but especially in the ministers and teachers of religion, insinuating that many griev- ous temptations to sin arise from thence ; temptations both to the persons who are injured by that temper, because injuries be- get injuries, and to those who are witnesses of the injury, en- couraging them to venture on the like evils. But he prescribed a seasonable and prudent reprehension of the fault, accompanied with forgiveness on the part of the person injured, as the best means of disarming the temptations that may arise from such a disposition. Luke xvii. 3. Take heed to yourselves : If thy ho- iker trespass against thee, rebuke him ; and if he repent, forgive him. 4. And if he trespass against thee seven times i?i a day, and seven times in a day turn again to thee, saying, I repent ; thou shall forgive him. See on Matt, xviii. 21. §74. Sentiments of this kind delivered immediately after our Lord had been affronted by the falsest teachers for inculcating the purest doctrine, prove how truly he forgave them all the personal injuries they commit- ted against him, throw a beautiful light on the few severe things he said of them in the course of his ministry, and are powerful recommendations of that amiable virtue, the forgiveness of inju- ries. This kind of discourses, however, being opposite to the common notions concerning the Messiah and his followers, stag- gered the faith of the disciples a little. They began to fear that Jesus, who talked in such a manner, was not the person they had hitherto taken him to be. They prayed him therefore to increase their faith, meaning perhaps that he should })ut an end to their doubts by erecting his kingdom speedily, and distributing the rewards they were expecting for their services. Or we may take the word faith in its ordinary sense, for the true principle of virtue, which the disciples desired their Master to strengthen in them, because the duty he had recommended was eivtremely dif- ficult. 5. And the apostles said unto the Lord, increase our faith, 6. And the Lord said. If ye had faith as a gi'ain of mus- tard-seed, * ye might say unto this sycamine-tree. Be thou plucked the difference of the the persons who are apt to be affected by our example, greatly alters the case of offences, and our behaviour with relatioij to them. * Ver. 6. Ye miffht sa^, &c.] Some taking this example, by which the efficacy of faith is illustrated, in a literal sense, have supposed that the apos- tles desired Jesus to increase their faith of working miracles. But the expres- sion is proverbial, signifying not the working of miracles, but the doing of things extremely difficult. See another proverb of the same kind. Matt. xvii. 20. § 75. » tip 300 A PARAPHRASE AND COMMENTARY [Sect. 97» up by the root, and he thou planted in the sea ; and it shoidd obey you ': If ye had the smallest degree of true faith, it would over- come all temptations, even those, the conquering of which may be compared to the plucking up of trees, and planting them in the ocean, that is, compared to things impossible. Having thus spoken, Jesus returned to his subject, telling the apostles that after they had done their utmost, to discharge the whole duty incumbent on them as God's servants sent forth to seek and save lost souls, they were not to imagine that they merited any thing thereby. And to make them sensible of the just- ness of his doctrine, he bade them consider in what manner they received the services of their own dependents. They reckoned themselves under no obligation to a servant for doing the duty which his station bound him to perform. In like manner, he their Master did not reckon himself indebted to them for their services. And therefore instead of valuing themselves upon what they had done, and expecting great rewards for it, it became them, after having performed all that was commanded them, to say, that they had done nothing but their duty. Luke xvii. 7. But 'which of you having a servant ploughing, or feeding cattle, xdll , saij unto him by and by, *when he is come from the field. Go, arid sit down to meat? 8. And will not rather say unto him, Make ready wherewith I may sup, arid gird thyself, and. serve me till I have eaten and drmiken ; and afterward thou shall eat and drink ? 9. Doth he thank that servant, because he did the things that were commanded, him P I trow not, 1 0. So likewise ye, when ye shall have done all those things which are commanded yoit>, say, We are unprofitable servants ; we have done that which was our duty to do. His discourse concerning the true use of riches, and the right manner of discharging their duty as God's servants sent forth to seek and save lost sinners, our Lord con- cluded in this manner, knowing the frame of mind his disciples were in. He saw their faith begin to stagger, because the expected rewards were deferred, and little encourao fe two da^s in the name place ujht-ie he u>ai\ suspicion 302 A PARAPHRASE AND COiMMENTARY [Sect. 98* suspicion of a fraud, and so afforded Jesus a fit opportunity of displaying the love that he bare to Lazarus, as well as his own almighty power, in his unquestionable resurrection from the dead. It is true, the sisters were thus kept a while in painful anxiety, on account of their brother's life, and in the conclusion were pierced with the sorrow of seeing him die. Yet they would think them- selves abundantly recompcnced, by the evidence accruing to the gospel from this astonishing miracle, as well as by the inex- pressible surprise of joy which they felt, when they received their brother again from the dead. When the proper time of setting out for Bethany was come, Jesus desired his disciples to accompany him into Judea. But they expressed some unwillingness to undertake the journey ; not imagining that it was proposed on Lazarus' account, whom they supposed out of danger, because Jesus. had said of his sickness, that it was not unto death. It seems, the attempts which the inhabitants of Jerusalem lately made upon ther master's life, had frightened them exceedingly. John xi. 7. T/ie?i after thai saitJi he 2mto his djsciples, Let us go iiito J2idea again, 8. His disciples say 7mto him, Master, the Jeivs of late sought to stove thee ,• and goest thou thither again F Jesus replied, that as the hours of the day are appointed for the various works necessary to human life, and as he who travels in the day-time needs not be afraid of stumbUng, because he has the sun, the light of this world, to shew !iim his way ; even so, the man who has a season allotted him of performing God's work, and at the same time the light of the Divine call requiring him to engage in it, needs not be afraid of any danger he exposes himself to, in performing it, God, whom he serves, being always able to preserve him. 9. Jesus ans*wered, Aje there not twelve hours in the day F If any man *walk in the day^ he stumhleth not, because he seeth the light of this world. 10. But if a man "jcalk in the night, he stumhleth, because there is no light in him : If any man undertakes God's work at an impro- per season, or without a call, he may justly be afraid of the dan- ger he exposes himself to thereby. 11. These things said he ; and after that, he saith unto them. Our friend Lazarus sleepeth : (see on Mark v. 40. § 35.) but I go that I may awake him out of sleep. The disciples understanding his words in a literal sense, replied, that they took his sleeping as a symptom of his speedy recovery ; and by saying so, insinuated that there was no need of their going into Judea on Lazarus' account. 12. Then said his disciples. Lord, if he sleep, he shall do well, 1 3. Howbeit, Jesus spake of his death ; but they thought that he had spoken of tak' ing of rest in sleep : The real meaning of what Jesus said was, that Lazarus was dead, though his words were such, that the dis- ciples understood him as speaking of natural sleep. 14. Then said Jesus unto them plainly, Lazarus is dead, 15, And I am dad Sect. 99.] ON THE HARMONY OF THE GOSPELS. 303 glad for your saJces that I xvas not there^ to the intent ye may believe. I am glaU. for your sakcs, that 1 was not in Judea be- fore he died ; for had I been tliere, and recovered him, your faith in me as the Messiah must have wanted that great confirmation which it shall receive by your beholding me raise hiin again from the dead. Nevertheless, (aAAa, therefore, so the particle is used Acts X. 20. xxvi. 16.) let us go unto him. 16. Theii said Thomas, ivhich is called Didymus, unto his fellox^disciides. Let us also go, that we may die with him. Thomas thought, that by going into Judea at this time, Jesus endangered his life, and generously proposed, that, rather than forsake their Master, thev should all lay down their lives with him. Thus, as Dr. Lardner has remarked, Jesus, who could have raised Lazarus from the dead without opening his lips, or rising from his seat, leaves the place of his retirement beyond Jordan, and takes a long journey into Judea, where the Jews lately attempted to kill him. The reason was, his being present in per- son, and raising Lazarus to life again before so many witnesses at Bethany, where he died and w^as well known, would be the means of bringing the men of that Jand future ages to believe in his doctrine, which is so well fitted to prepare them for a resur- rection to eternal life; an admirable proof and emblem of which he gave them in this great miracle. § XCIX. Ten lepers are cured by Jesus in Samaria -, one of them *iX)ho was a Samaritan returns after his cure, and gives Jesus thanks for it, Luke xvii. 1 1, — 1 9. Their journey to Judea being now resolved upon, Jesus and his disciples departed. Luke says he went to Jerusalem ; and that in his way he passed through Samaria and Galilee. It seems he crossed the Jordan nigh to where it issues out of the lake of Gennezareth, and so came into the Lower Galilee ; which to the south was bounded by Samaria, and to the east by the river, Joseph. Bell. iii. 2. From the Lower Galilee Jesus came into Sa- maria, and from Samaria into Judea, and so to Bethany, taking Jerusalem in his way. Luke xvii, 1 1 . And it came to pass, as he "joejit to Jerusalem, that * he passed through the midst of Samaria and Galilee, 1 2. And as he altered into a certain village, there Viet him f ten men that were lepers, which stood afar off". As le- pers * Ver. 11. He passed through the viidst of Samaria^ &c.] Because Sama- ria is first mentioned, Le Clerc would have the words, hn^x^ro ha /*£»■» X«- fAitouxi x&i Ta.Xi\(ciui^ translated, " He passed through between Samaria and Galilee;" that is, after aossing the Jordan, he travelled through the confines of the two countries, then turned into Samaria. By adopting thL«i translation, the time spent in the journey from Perea, will have been less than it could be, if he now made a tour through Galilee. * Ver. 1 2. Ten men, &c.] If it is asked, kow so many lepers came toge- ther, oO'1< A PARAPHRASE AND COMMENTARY [SecL 99- j>ers were banished from the towns, they were likewise obliged to keep at a distance from the roads which led to them. Curio- sity however to see the travellers who passed, or it may be an inclination to beg, having brought these ten as nigh to the public road as they could, they espied Jesus, and cried to him, beseech- ing him to take pity on them, and cure them. It seems they knew him personally, having seen him before, or guessed that it might be he, by the crowd which followed him. 13. And they lifted tip their voices, and said, Jesus, Mastej^, have mercy on us. 1 4. And iohe?i he saw them, he said unto them, go shew yourselves unto the priests ; see on Mark i. 4S. § 30. And it came to pass, that as they went, they were cleansed. Among these miserable ob- jects, there happened to be a native of the country, who as soon as he knew that his cure was completed, came back, praising God for the mercy he had shewed him. And though he had kept at a distance fi-om Jesus before, yet being sensible that he was now perfectly clean, he came near, that all might have an opportunity of beholding the miracle; and falling on his face at Christ's feet, he humbly thanked him for condescending so gra^ ciously to cure him. 1 5. And one of them, wJien he saw that he was healed, turned back, and with a loud voice glorijied God, IG. And fell dffwn on his face at his feet, giving him thanks ,• and he was a Samaritan, Wherefore to make known the good dis- position of the man, though he professed a false religion, and to intimate that the others, who were enlightened with the know- ledge of truth, ought to have shewed as great a sense of piety and gratitude as he, 17. Jesus answering, said. Were there not ten cleansed ? "^ hut where are the nine ? 1 8. The7'e arc not found that returned to give glory to God, by a public acknowledgment ther, the answer is, that being secluded from the society of men on ac- count of their disease, they sought the comforts of sociality in one another'.* company. * Ver. 17. Where are the nine f] The ingratitude of the Jews will ap- pear monstrous, if we consider that leprosy, the malady from which they were delivered, is in itself one of the most loathsome diseases incident to human nature, and a disease which by the law of Moses subjected them to greater hardships than any distemper whatsoever. But though the cure of this dreadful ailijnent was produced without the smallest pain, or even trouble to the lepers, and so speedily that it was completed by the time thej had got a little way off, as appears by the Samaritan's finding Jesus where he left him, the Jews would not give themselves the trouble of returning to glo- rify God, by making the miracle public, nor to honour Jesus by acknowledging; the favour. Such were the people that gloried in their being hotj/, and insolently called the men of all other nations ,dogs. But their hypocrisy and presump- tion received a severe reprimand on this occasion. For our Lord, in his ob- servation on their behaviour, plainly declared that the outward profession of any religion, however true and excellent that religion may be in itself, is of no» value before God, in coHapariscn of piety and inward holy dispositions. ol 1 Sect. 100.] ON THE HARMONY OF THE GOSPELS. o05 of the miracle, save this stranger. Luke xvii. 19. And he said nnto him. Arise, go thy xvay, thy faith hath made thee ivhole ,- see on Mark ix. 23. § 73. § C. Lazaj^us is i^aised from tlie dead at BetJianij ,- after which, Jesus goes to Ephraijn, a city near the wilderness of Juden, John xi. 17j — 54-. When Jesus and his disciples were come nigh to Bethany, they l-earned from some of the inhabitants whom they met accidentally, that Lazarus was four days buried. Wherefore, as a day or two must have been spent in making preparations for the burial, lie could not well be less than five days dead when Jesus arrived. John xi. 1 7. Then when Jesus came, he found that he had. lain iri the grave four days already, 18. 'Now Bethany was nigh unto Jamsalem, about ffteen furlongs off. And * many of the Jems came to Martha and Ma)y, to comfort them concerning their brother. The evangelist mentions the vicinity of Bethany to Jerusalem, and speaks of the company of friends that were with the two sisters, to shew that by the direction of Providence this great miracle had many witnesses, some of whom were per- sons of note, and inhabitants of Jerusalem. See on Johnxii. 5. J 110. It seems the news of our Lord's coming reached Bethany be- fore he arrived ; for Martha the sister of Lazarus, having heard of it, went out to meet him. Her intention, no doubt, was to welcome him ; but being in an excess of grief, the first thing she uttered, was a complaint that he had not come sooner. John xi. 20. Then Martha, as soo?i as she heard that Jesus was coming, went and met him ; but Mary sat still in the house. Martha was so overjoyed at the news, that she did not take time to tell her sister, but went out in all haste. 21. Then said Martha unto Jesus, Loi'd, if thou hadst been here, my Ixrother had not died. Imagining that Jesus could not cure her brother while at a dis- tance from him, she thought, that by delaying to come, he had neglected to save his life. Thus Martha, in one respect, betrayed a mean notion of the Lord's power; though in another her faith aimed at something very high ; for she immediately added, *"Ver. 18. Many of the Jews came to Martha and Mary to comfort them.] The general time of mourning for deceased relations, both among Jews and Gentiles, was seven days. During these days of mourning, their friends and neighbours visited them, in order that by their presence and conversation they might assist them in bearing their loss. Many, therefore, in so populous a part of the country, must have been going to and coming from the sisters, while the days of their mourning for Lazarus lasted. The con- course too would be the greater, as it was the time of the passover. Besides, a vast multitude now attended Jesus in his journey. This great miracle there- fore must have had many witnesses. VOL. II. X -, John 306 A PARAPHRASE AND COMMENTARY [SeCt. 100, John xi. 2'2, But Iknoiso, that even now ^whatsoever thou wilt ash of God, God will give it thee : insinuating, that she beHeved his prayer might yet restore her brother to life. However, as she thought he could of himself raise the dead, she founded her hopes not on his own power, but on the power of God, to be* exerted at his intercession. It seems she had not heard of the re- surrection either of Jairus' daughter, or of the widow of Nain's son ; or she might think her brother's resurrection more difficult than theirs, perhaps because he was longer in the state of the dead. 23. Jesiis saith unto her. Thy brother shall rise again. His meaning was, that he should be raised immediately, (see ver. 40.) according to her desire; yet, as the thing was so great, and beyond even her own expectation, she durst not understand him in any sense that favoured her wishes. 24. Martha said unto him, I know that he shall rise again in the resurrection at the last day ; see on Matt, xxviii. 17. § 1 59. To cherish her weak foith, and as it were by steps to raise her to the belief and acknow- ledgment of his power, 25. Jesus said, unto her, 1 am the resur^ recti on and the life ; 1 am the author of the resurrection, and of the life which followeth upon the resurrection ; therefore I am able to raise the dead at any time, and as well now as hereafter. He that helieveth in me, as thy brother did, though he were dead^ yet shall he live, provided I please to raise him. 26. And who- soever liveth and helieveth in me *, shall never die, if I am pleased to prevent him from dying. Believest thou this ? 27. She saith unto him. Yea Lord ; I believe that thou art the Christ, the Son of God, which, according to the ancient prophecies, should come into the world. By replying that she believed him to be the promised Messiah, Martha insinuated that she confided implicitly in every thing he said, and that there was no instance of power whatsoever, which he was pleased to claim, that exceeded her belief She began, it seems, to entertain some confused expecta- * Ver. 26. ShaU never die, if I am pleased to prevent, him from dying.] That this was Christ's meaning, is evident from what he added, viz. Be- lievest thou this? For as Martha had declared her firm expectation of her brother's resurrection at the last day, she actually declared her belief of the resurrection of all good men to eternal life, and particularly of such as believed on Jesus. And therefore, had he been speaking of their re- surrection, he needed not have asked if she believed what he said. Besides, in scripture, we find many general expressions of this kind, which must be limited by the subject to which they are applied , see on John xiii. 3G. § 150. It is true, his question may be referred to the first sentence which he spake, thus, Believest thou that I am the resurrection and the life? For though Martha believed that there was to be a general resurrection, she JTiight not know that Jesus was to be author of it. Yet even on this supposition, his words must be understood as above : because the only view with which he cotild on this occasion declare, that be was the resurrection and the life, or require Martha to believe it, was to make her sensible that lie could raise any dead person instantly, and prevent any lisiug person he pleased from dying. tioii Sect. 100.] ox THE harmony of the gospels. 80'^ tion of her brotlier's immediate resurrection. Afterwards, in- deed, when slie considered the greatness of the thing more deli- berately, many doubts arose, ver. 39. At present, however, havino- some hope, she did not invite Jesus to go home with her, but leaving him in the field, ran and called her sister to come out, as he had ordered. For he designed that Mary and her compa- nions should likewise have the honour and pleasure of being pre- sent at this stupendous miracle. John xi. 28. And isohenshelLad so said, she ivcnt her 'voaij, and called Mari/ her sister sea^etly, saying. The Master is come, a)id cailcili for thee, Mary no sooner heard the joyful news of the arrival of Jesus, than she rose and went to him, v/ithout speaking a word to the company of friends, who, because she was of a softer disposition than her sister, paid especial attention to her grief; for they re- mained with her in the house after Martha was gone out ; and '.vhen she went out thev followed her, fearincj that she was ffointr to the grave to weep there. They even wept with her, when they saw her weep as she spake to Jesus. 29. As soon as she heard that, she arose quickly, and came unto him, 30. Now Je- 5US was not yet come into the town, but was in that place where Martha met him. 31. The Jews then which were with her in the house, and comforted her, when they saw Mary that she rose up hastily, and went out, followed her, saying. She goeth unto the grave to weep there. By this means were the Jews that had come from Jerusalem brought out to the grave, and made witnesses of the resurrection of Lazarus. When Mary came to Jesus, she fell, down at his feet, and expressed herself just as Martha had done, only she wept as she spake. 32. Then when Mary was come where Jesus was, and saw him, she fell down at his feet, sayi7ig unto him, Lord, if thou hadst been here, my brother had not died, 33. When Jesus therefore saxv her weeping, and the Jews also ^weeping which came with her, he groaned in the spirit, and wan troubled. He could not look on the affliction of the two sisters and their friends, without having a share in it. Beside, he groaned deeply, (see on Luke x. 21. § 81,) being grieved to find that his friends entertained a suspicion of his loving them less than their great love to him might claim : and was troubled. In the Greek it is, " he troubled himself," sroc^u^sv suotov, he allowed himself to be angry at the malice of the devil, who had introduced sin into the world, and thereby made such havoc of the hu- man kind. But to keep them no longer in suspcnce, he asked where they had buried Lazarus, that lie might go to the grave, and give them immediate relief, by bringing him to life again. On this occasion it appeared, that Jesus was possessed of a delicate sensibility of human passions. For when he beheld Martiia, and Mary, and their companions around him all in tears the tender feelings of love, and pity, and friendsliip, moved hhn to such ;i X 2 degree, 508 A PARAPHRASE AND COMMENTARY [Sect. 100, dcrrree, that he wept, as he went along, John xi. 34. A7id said^ Where have ye laid him ? they say unto him, Lard come and see, 35. Jesus "sepf. In this grief of the Son of God, there was a greatness and generosity, not to say an amiableness of disposition, infinitely nobler than that which the stoic philosophers aimed at iji their so mnch boasted apathy. S6. Then said the Jews, Be- hold how he loved him I 37- And some of them said, Cmdd not this man, which opened the eyes of the blind, have caused that even this man shmdd not have died P By his weeping, they were all convinced that he loved Lazarus exceedingly. Some of them, however, interpreted this circumstance to his disadvantage ; for, according to their mean way of judging, they fancied that he had suffered him to fall under the stroke of death, for no other reason but want of power to rescue him. And thinking the miracle, said to have been worked on the blind man during the feast of tabernacles, at least as difficult as the curing of an acute distem- per, they called the former in question because the latter had been neglected. If, said they, he has really opened the eyes of the blind, might he not Iiave preserved this man from death. By all the wonderful works which Jesus had done, these stub- born people were not persuaded, neither would they be convinced by the great miracle he was about to perform. They were to &ee him raise one to life and health again, that had lain four days in the grave. Yet so hard were their hearts, that many of them would persist in their infidelity still. Jesus who knew the dis- courses which they now held among themselves in private con- cerning him, was likewise fully acquainted with the hardness of their hearts, and at the same time foresaw the miseries which their unbelief would involve them in. The thought of all these things afflicted him, and made him groan as he went to the se- pulchre. 38. Jesus therefore again groaning in himself, cometh to the grave. It was a cave, and a stone lay upon it. See on Matt, xxviii. 5. § 149. 39. Jesus said. Take ye axmy the stone. Martha, the sister of him that was dead, saith unto him. Lord, , by this time he stinketh ; for * he hath been dead^c;?/;- days. She meant * Ver. -59. He hath been dead four days.] The word dead is not in die original, being improperly supplied by the translators. Kvon, >ih ep^' Ttrra^Titios ycc^ K^t' Lord, by this time he stinketh, for he in four da?/s buried. Tira^raie; Signifies " quatricuianus, one who has continued in any state or place four days." Martha's meaning therefore was, that her brother had been in the grave four days, as is plain likewise from ver. 1 7. Providence directed Martha to mention this circumstance before Lazarus was raised, that the greatness of the miracle might be manifest to all who were pre- sent. For if her brother was four days buried, he must have been dead at least five or six. It is beautiful to observe the gradation that was in the resurrections of the dead,; performed by our Lo'rd. The first person whom he raised, viz. Jairus' daughter, had been in the state of the dead only a few hours; the second, namclv, the widow of Nain's son. was rais-- ed Sect. lOO.j ON THE HARMONY OF THE GOSPELS. 309 meant to insinuate, that her brother's resurrection was not to be* expected, considering the state he was in. Wherefore, John xi. 40. Jesus saith unto her, Said I not unto thee, that if thou ivouldsf believe, thou shoiddst see the glory of God ? i. e. an instance of the great power and goodness of God, in thy brother's resurrec- tion. 41. Then they took awai/ the stone from the place w/zt'/v the dead iscas laid. On many occasions, Jesus had pubHcly ap- pealed to his own miracles as the proofs of his mission ; but he did not ordinarily make a formal address to his Father before he worked them ; though to have done so, would have shewed from whence he derived his authority. Nevertheless, being about to raise Lazarus from the dead, he prayed for his resurrection, to make the persons present sensible that in working his miracles he acted by the assistance, not of devils, as his enemies maliciously affirmed, but of God; and that this miracle in particular, could not be effected without an immediate interposition of the Di- vine power. The evangelist, it is true, does not say directly either that Jesus prayed, or that he prayed for this end. But the thanksgiving which he tells us he offered up, implies both. A7id Jesus lift up his eyes, and said. Father, I thanlc thee that thou hast heard me. 4<2. And I knew that thou hear est me always : hut because of the people which stand by, I said it, that they may believe that thou hast sent me : I did not pray for my own sake, as if I had entertained any doubt of thine impowering me to do this miracle, for 1 know that thou hearest me always ; but I prayed for the people's sake, to make them sensible that thou lovest me, hast sent me, and art continually with me. By this prayer and thanksgiving, therefore, Jesus has insinuated, that his own resurrection from the dead is an infallible proof of his divine mission ; no power inferior to God's being able to accomplish a thing of this kind. 43. And when he had thus spoken, he aied with a loud voice, Lazarus, come forth. The dead man heard the voice of the Son of God, and came forth immediately. For he did not revive slowly, and by degrees, as the dead child did which was raised by the prophet Elisha. But the effect thus in- stantly following the command, plainly shewed whose the power was that revived the breathless clay. If the Lord had not in- tended this, instead of speaking, he might have raised Lazarus by a secret inward volition. Because the people present were not so much as dreaming of a resurrection, they must have been surpris- ed when they heard our Lord pray for it. The cry, " Lazarus, ed as his friends were carrying him out to burial. But when Jesus recalled Lazarus to life, he had been in the grave no less than four days ; and there- fore, according to our way of apprehending things, \m resurrection was thti greatest of the three. As Peter Chrysologus observes, " the whole power of death was accomplished upon him, and the whole power of the resurrec- iion shev/cd forth in him." X 3 come 310 A PARAPHRASE AND COMMENTARY [ScCt. 100, come forth," must have astonished them more, and raised their curiosity to a prodigious pitch. But when the saw him spring out alive, and in perfect health, that had been rotting in the grave four days, they could not but be agitated with many different passions, and overwhelmed with inexpressible amazement. John xi. 44. And he that 'was dead came forth^ hound hand and foot 'with grave clothes (see on Matt, xxviii. 5. § 149.) and his face "was bound about with a napkin, Jesus saith unto them^ Loose /n'm, and let him go. It would have been the least part of the miracle, had Jesus made the rollers wherev»ith Lazarus was bound, unloose themselves from around his body, before he came forth. But he brought him out just as he was lying, and ordered the spectators to loose him, that they might be the better con- vinced of the miracle. Accordingly in taking oiT the grave clothes, they had the fullest evidence both of his death and resurrection. For on the one hand, the manner in which he was swathed, (see on John xix. 40. § 146.) must of itself have killed him in a little time, had he been alive when buried ; conse- quently, it demonstrated, beyond all exception, that Lazarus was several days dead before Jesus called him Ibrth. Besides, in strip- ping him, the linen might offer, both to their eyes and smell, abundant proofs of his putrefaction, (ver. 39.) and by that means convince them that he had not been in a deliquium, but was really departed. On the other hand, by his lively countenance appearing when the napkin was removed, his fresh colour, his active vigour, and his brisk walking, they who came near him and handled him, were made sensible that he was in perfect health, and had an opportunity to try the truth of the miracle, by the closest examination. Considering the nature and circumstances of this great mira- cle, it ought to have silenced the peevishness of cavilling, might have overcome the obstinacy of prejudice, and should have put to shame the impudence of malice. Wherefore, we cannot help being surprised to find, that the cry, " Lazarus, come forth," did not produce, on all the people present, an effect some way similar to that which it had on Lazarus. It raised him from the natural death, and might have raised the stupidest of the spec- tators from the spiritual, by working in them the living principle of faith. Every reader must be sensible, that there is someting incom- parably beautiful in the whole of our Lord's behaviour on this occasion. After having given such an astonishing instance of hi& powder, he did not speak one v/ord in Ids own praise either directly or indirectly. He did not chide the disciples for their un- willingness to accompany him into Judea. He did not rebuke the Jews for having in former instances maliciously detracted from the lubtre of his miiacies, every one of which derived additional cre- dit Sect. 100.] ON THE HARMONY OF THE GOSPELS. 311 <3it from this incontestible wonder. He did not say how much they were to blame for persisting in their infidehty, though he well knew what they would do. He did not insinuate, even in the most distant manner, the obligations which Lazarus and his sisters were laid under by this signal favour. He did not upbraid Martha and Mary with the discontent they had expressed, at his having delayed to come to the relief of their brother. Nay, he did not so much as put them in mind of the mean notion they had entertained of his power ; but always consistent with him- self, he was on this, as on every other occasion, a pattern of per- fect humility, and absolute self-denial. A miracle so remarkable, performed in the neighbourhood of the capital city, before a multitude of spectators, many of them enemies, could not but make a great noise, and upon different persons must have had very different effects. John xi. 45. Then many of the Jews which came to Mary^ and had seen the things which Jesus did, believed on him : The greatest part of the wit- nesses present at the miracle, when they had seen it, believed Je- sus to be Messiah. So incontestible a proof of his power and authority left them no room to doubt of his character. They knew that no impostor could perform any miracle ; and so great an one as the resurrection of a person who had been in the grave four days, was a miracle worthy of Messiah himself. Willing therefore to know the truth, they yielded to the force of this evidence. Nevertheless, others of the eye-witnesses being ill- disposed and prejudiced, remained in their unbelief still, and de- parted as firmly resolved to oppose Jesus as ever. Accordingly, they went and told the' Pharisees what they had seen, in order that they might take such measures as would crush his growing reputation. 4-6. But some of them went their ways to the Pha- .risees, the chiefs of the sect who lived in the city, afid told them what things Jesus had done. The account which these men gave of Lazarus' resurrection, raised the indignation of the rulers to the highest pitch. They called a council forthwith, and after consultation, blamed one another for having suffered Jesus to go so long unpunished. But this miracle being too evident to be denied, as all his miracles indeed were, they did not, even in their most private conferences, say or insinuate to one another, that their displeasure and opposition proceeded from his passing false miracles upon the ignorant vulgar. They rather condemned him upon the truth and notoriety of his miracles ; pretending, that they were designed to establish a new sect in religion, which might endanger not their church only, but their state. Thus though the Pharisees were his sworn enemies, they could not help giving him an ample testimony, even in full court. 47. Then gathered the chief priests and the Pharisees a cou?icil, and saidy What do xoe? for this man doth many miracles. 4-8. If X 4' we 312 A I'ARAPHRASE AND COMMENTARY [Sect.-lOO, ivc lei him thus alone, all men xvill believe on him : and the Ma- mans shall come and take axioaij both ou?' place and nation j [rev To-CTov, our temple ; so the word is used, Acts vi. 14. xxi. 28.) If we do not bestir ourselves to prevent it, the common people, asto- nished at his miracles, will certainly set him up for Messiah, and the Romans, on pretence of their rising in rebellion, will take away botli our liberty and religion. They entered therefore into a resolution of putting Jesus to death at all hazards. But those politicians were taken in their own craftiness ; for while they proposed, by killing Jesus, to avoid the destruction of their tem- ple and city, the sin which they committed in killing the Prince of Life, was so great, that God in his just indignation made the very people, whose resentment they pro})osed to avoid by this wicked measure, the instruments of his vengeance. He brought the Roman armies against them, who destroyed those murderers, and burnt up their city ; leaving in that dreadful catastrophe, an awful warning to all statesmen, to beware of prosecuting unju&t measures on pretence of consulting the good of the nation whose affairs they direct. To return, the members of the Jewish coun- cil were not all unanimous in their resolution of putting Jesus to death. Some of them who were his disciples, (John xii. 42.) particularly Nicodemus and Joseph of Arimathea, urged the un- lawfulness of what they proposed to do, from the consideration of his miracles and innocence. But the high-priest Caiphas treated Christ's friends in the council with contempt, as a parcel of weak ignorant people, who were unacquainted with the nature of government, which, said he, requires that certain acts of in- justice should not be scrupled at, when they are expedient for the safety of the state. John xi. 49. Afid one of them^ named Caia- phas, being the high-priest that same year, said unto them, Ye /cno'w nothing at all, 50. Nor consider that it is expedient for us^ that one man should die for the people, and that the *whole natic^i perish not. Doubtless Caiaphas said this from a principle of hu- man policy ; nevertheless the evangelist assures us that his tongue was directed at that time by the Spirit of God, in which respect he spake not of himself, but foretold that Jesus should die for the nation. 51. And this spake he, not of himself': * but be i?ig high- priest that year, he prophesied that Jesus should die for that na- tion : 52. And not for that 7iaiion only, but that also he should gather together in one the children of God that iscere scattered abroad. To conclude, the majority of the council having re- * Ver. 5i. But he being high-jmest, &c.] As God was wont anciently U> communicate his oracles to the high-priest clothed with the pontifical ;:arments, so he inspired these words into Caiaphas, who now bare that of- fice, though he was not sensible himself of the inspiration, and meant what he said in a difibrcnt sense from what God intended should be signified by it. solved ^SeCt. 101.] ON THE HARMONY OF THE GOSI^LS. 313 solved to put Jesus to death at all liazards, they consulted no longer upon that point, but from thenceforth deliberated only concerning the best method of effecting it. 53. I'/icn from that day forth tJicy took counsel together for to jmt him to death. The evangelist docs not tell us what the measure was which they pitclied upon for this purpose ; only from the hist verse of the chapter, it is highly probable that they agreed to issue out a pro- clamation against Jesus, promising a reward to any who would shew where he was, that they might take him. This was the reason why our Lord did not now go to Jerusalem, though he wa< within two miles of it, but returned to Ephraim, a city upon the borders of the wilderness, where he abode with his disciples, be- ing unwilling to go far away, because the passover at which he was to suffer approached. 54. Jesus thei^efore ^walked no mm^e openly among the Ja.vs, but went thence into a country near to the wilderness, into a city * called Ejthraim^ and there continued with his disciples. * Ver. 54. A citi/ called Ephraim.] The situation of Ephraim has not yet been determined with certainty. All that John says of it is, that it stood in a country near to the wilderness. Perhaps he meant the wilderness, which is 'aid to have gone up from Jericho to Bethel, Josh. xvi. 1. For Josephus (Bell. V. 8.) mentions Ephraim as not far from Bethel. Eusebius, in his Onomastic vipon the word xyyai (the ancient Ai) tells us, that Bethel lay in the road iVom Jerusalem to Sichem in Samaria, at the distance of twelve miles from Jerusalem. The same author says, that Ephraim was a large city, eight miles irom Aelia (Jerusalem) toward the north. Jerom's copy of Eusebius, reads twenty miles in this passage. See Reland's Palestina Illustrata. ^ CI. At Ephraim Jesus foretells the destruction of the Jewish state the first time ; see § 123. Also his own siifferings the ffth time ; see J 73, 106. He delivers the parable of the un- just judge and injured widoxv. Luke xvii. 20, — 37. xviii. 1,-8. While Jesus was in Ephraim, the Pharisees asked him when the kingdom of God, by which they meant Messiah's kingdom, was to commence. They had very grand notions of the extent of Messiah's kingdom, the number of his subjects, the strength of his armies, the pomp and eclat of his court, and were eager to have that glorious empire speedily erected. Or being inveterate enemies of our Lord, they might ask the question in derision, be- cause every thing about Jesus was go unlike to the Messiah whom they expected. Luke xvii. 20. And when he was demanded of :he Pharisees when the kingdom of God shoidd come, he answered i'lem and said^ Tlic kingdom of God cometk not with observation. 21, Neither shall they say, Lo here, or lo there ; for behold * the kingdom ♦ Ver. 2J. Trie kingdom of God u within yvu] The Greek phrase "r»; 814 A PARAPHRASE AND COMMENTARY [Sect. lOL lingdom of God is "jcithin you. To correct their mistaken iioticns, he told them, that Messiah's kingdom does not consist in anv pompous outward form of covcrnmcnt, to be erected in this or'thiU particular country, wlili the terror of arms and the con- fusion of war ; but that it consists in the subjection of men's Avillsy and in the conformity of their minds to the laws of God, to be effected by a new dispensation of religion, which was already be.ixnn. Accordingly they were not to seek for it in this or that place. Siiying, Lo here, or \o there; for the kingdom of God, the new dispensation of religion productive of the dominion of right- eoiih^ness in men's minds was already begun among them, being preached by Christ and his apostles, and confirm.cd by inumer- able miracles. Having thus spoken to the Pharisees, he addressed his disci- ples, and in the hearing of the X^harisees prophesied concerning- the destruction of the Jewish state, whose constitution, both re- ligious and civil, was the chief obstacle to the erection of his kingdom ; for the attachment which the Jev»s had to their con- stitution, was tiie spring of all their opposition to Christianity, and of their cruelty to its abettors. A prediction of this nature, delivered as the continuation of his answer to the Pharisees, who desired to know when Messiah's kingdom should com.e, plainly signified that it would first become conspicuous in the destruction of the Jewish commonwealth. But because love and compas- sion were eminent parts of the Lord's character, he spake of that dreadful catastrophe in such a manner as might be most profitable to his hearers. He told them first of all, that they and the whole nation should be in the greatest distress before the destruction of their constitution, and the full establishment of Messiah's king- dom ; and that they should passionately wish for Messiah's per- sonal presence to comfort them under their afflictions, but should not be favoured with it. Luke xvii. 22. And he said unto the disciples. The days "doill C07ne, "when ye shall desire to see one of the days of the Son of man, and ye shall not see it. Next he cau- tioned them against the deceivers, which in that time of uni- versal distress would arise, pretending to be Messiah, and promis- ing to deliver the people from the powers which oppressed them. He told them that these deceivers would lurk a while in private, till by the diligence of their emissaries spreading abroad their fame, and exhorting the people to go out to them, they had ga- thered a force sufficient to support them. In such a case, said he, do not go forth to them, nor follow them, for by this mark you shall know them to be deceivers. 23. And they shall say to vfinjy, is by most critics thought to be equivalent to tv vf^iv. See Xenoph. lib. 1. Cyropagd. p. 212. where things which they had long with them in the fain[)j arc said to be tvroj eturuv. See also Bcza upon this passage. you^ Sect. 101.] ON THE HARMONY OF THE GOSPELS. 325 youy See /in-e, or see there; go not offer thoni, ?wr follcW them. The reason is, my coining to deliver you shall be sudden, and un- expected, and with great power like lightning; for I will come in my ownown^trength,a^d no opposition whatsoever shall be able to stand in my way. I will overthrow my enemies every where with swift destruction, and establish my religion and government in a great part of the world as suddenly as lightning (lies through the sky. Only before these things, I ani to sutler many things, and be rejected of this generation. Luke xvii. 24-. For as the lightning that lightneth out of the one part wider heaven^ shineth unto the other part wider heaven : so shall also the Son of man he in his day, 25. But frst must he suffer many things, and be re- jected of this generation. In the next place, he foretold the stu- pidity and unconcernedness of the generation lie was to destroy, comparing it to that of the old world about the time of the flood, and to that of the Sodomites before their city was destroyed by fire from heaven. 26. And as it was in * the days, of Noe^ ^o shall it be also in the days of the Son of man. 27. Thetj did eaty they dra7'Jc, they married wives, they were given in marriage zik- til the day that Noe entered ifito the ark ,- and the flood came and destroyed them all. The people of the old world, wholly unaf- fected with the admonitions which Noah gave them while build- ing the ark, and with the threatenings which he then denounced, vrent on as usual, following their ordinary occupations, and pur- suing their pleasures, both lawful and unlawful, in great carnal security. And so, ere they were aware, the flood came and de- tro^'ed them all. 28. Likewise also as it was in the days of Lot, they did eat, they drank, they bought, they sold, they jplanted, they builded : 29. But the same day that Lot went out of Sodom, if rained fie and himstone from heaven, and destroyed them all: '■50. Even thus Jiall it be in the day when the Son of man is re- vealed. The Jewish people shall be sunk in the same carnal security, and shall suffer the like exemplary punislnnent, at the time when God reveals to the world, the person who was fore- told by Daniel under the denomination of the Son of man. 3 1 , In that day, (the day v>hen the Son of man is revealed, as it h * Ver. 2G. The days of Koe, Sec. The days of Noe, in this passage, sig- nify the ilays in which he preached to the old workl the righteousnev- which they ought to have practised, and denounced the judgments of God to fall on them if they did not repent of their wickedness. By parity of reason, the days of the Son of man signify the days in which Christ and his apostles preached to the Jevtish nation, whose behaviour here is said to have been the same with that of the old world and of the Sodomites, un- der the preaching of Noah and Lot ; they went on secure, and wholly in- tent upon their wordly affairs, :\vithout being in the least moved by the repeated warnings of the Divine judgments, which Jesus and his apostles gave them. For which ^ause these judgcoerts fell on them, and destroyed them. expressed 316 A PARAPHRASE AND COMMENTARY [Sect. 101'. expressed ver. 30.) * ^ic "joJiich shall be upon the Jioiise-top, and his stilff in the house^ let him not come doxvn to take it ais^ay ; and he that is in the fields let him liJcexvise not return hack, namely to his house. And lest they should not have been sufficiently ap- prehensive of their danger, he put them in mind of Lot's wife ; insinuating that the calamities from which they were to flee were as eminent as that from which she fled, and that to linger after thev observed the signs thereof, would be as dangerous in their case as in hers. 32. f Remember Lofs mfe. The example of Lot'i * Ver. ' 1 . He which shall be on the house top.] The Jewish houses were flat-roofed, and commonly had two stairs, one within, and the other without the houiC, by which they went up to the roof; see Antiq. Disc. iv. Christ's meaning therefore was, that as soon as they observed the first signs of the im- pending ruin about to fall, they were to fly for their lives, without staying a moment to save their substance; he who was on the house-top, was not to go down into his house to take away his stuff, but was to go off by the outer pas- sage, as the speediest way of escaping. "t Ver. 52. Remember Lo€s wife.'] This unfortunate woman had been in- formed by angels of the destruction of Sodom, and promised deliverance; but was expressly forbidden to look back on any account, in the time of her flight, because it was proper they should flee speedily, in the faith of the Divine declaration, and perfectly contented, or at least endeavouring to be so, that they had escaped with their lives. Nevertheless, she pre- sumed to entertain doubts concerning the destruction of her wicked ac- quaintance, perhaj^s because she did not fully believe the angel's message, or because she thought that God might repent himself of the evil he had threatened. Moreover, being inwardly sorry for the loss of her relations and goods, and at the same time not sufficiently valuing the kindness cf God, who had sent his angels to preserve her, she lingered behind her hus- band, discontented and vexed, allowing him and his two daughters to en- ter into Zoar before her, (Gen. xix, 26.) and thereby laying a temptation in Lot's way to look back upon her, on account of the danger she was ex- posing herself to. But no sooner had the good man, with his believing children, entered the place of their refuge, than God poured out the full- ness of his wrath upon the offending cities. The thunder, the shrieking of the inhabitants, the crashing of the houses falling, were heard at a dis- tance. Lot's wife, not yet in Zoar, was at length convinced that all was lost, and being exceedingly displeased, she despised the gift of her life ; for in contradiction to the angel's command, she turned about and looked at the dreadful devastation, probably also bewailed her perishing kindred and wealth, ver. 14. But her infidelity, her disobedience, her ingratitude, and her love of the world, received a just though severe rebuke. In an instant she was turned into a pillar of salt, being burnt up by the flames, out of whose reach she would not fly, and so was made a perpetual monu- ment of God's displeasure to all posterity. Her looking back though in itself a thing indifferent, yet as it was done contrary to the Divine prohi- bition, and exprei^scd such a complication of evil dispositions, was so far from being a email sin, that it fully deserved the punishment inflicted on it. And this punishment was the more necessary, as it shewed all the in-- habitants of Canaan, that the deliverance of Lot and his family from the vengeance of Sodom, was wrought in honour of their righteousness; a signal instance of which they gave on this occasion, in their leaving So- dom, together with their nearest relations, and all their substance, at God's command. Moreover, the manifestation that was now made of their faith and Sect. 101.] ON THE HARMONY OF THE GOSPELS. 317 Lot's wife was very fitly pi'oduced by our Lord as a warning to l:is disciples, and to all his hearers. For if any of them, through an immoderate love of the world, should linger attempting to save their goods, after they were admonished from heaven of their danger, by the signs which prognosticated the destruction of Jerusalem; or if, through want of faith, any of them fancied that the calamities predicted to fall on the nation, would not be either so great or sudden as he had declared, and did not use the precaution of a speedy flight to save their lives, such might see in Lot's wife an example both of their sin and of their punishment. S3. Whosoever shall seek to savf his life, shall lose it ; andisohoso- ever shall lose his life, shall preserve it. As, in the whole of his iliscourse, our Lord is speaking of the temporal calamities that were to befal the Jewish nation, his words in this 33d verse must bo interpreted accordingly. Whosoever, in order to save his life, shall flee into the city, because it is strongly fortified and garrisoned, shall meet with the destruction which he is flying irom ; whereas, they shall be safe who flee into the open towns and defenceless villages, which in the opinion of many may be thought equal to a throwing away their lives. 34. / tell yoti, in that night there shall he tivo men in one hed\ the one shall he taken, .and the other shall he left. 35. Tico "jcomeji shall he grind- ing together ; the one shall he taken, and the other left. 'oQ. Two men shall be in the field ; the one shall he taken and the other left. The whole of this affair shall be directed in an especial manner by the pro-vidence of God, for the minds of your enemies shall be so over-ruled, that in cases where two persons are equally in their power, one of them shall be carried off*, and the other left to make his escape. 37. And they afisweird and said unto him^ Where, Lord, shall all these things happen ? And he said unto tliem, Wheresoevei^ the hody is, thither will the eagles he gathered together. As eagles find out, and gather round a carcase, so wherever wicked men are, the judgments of God will pursue them ; and particularly, in whatever part of the land any num- ber of the unbelieving Jews are, there will the Romans, the ex- ecutioners of the Divine vengeance upon this nation, be gathered together to destroy them. V\\c expression is proverbial, and will appear to have been beautifully applied, when it is remembered that the Komans bore in their standards the figure of an eagle ; and that a certain kind of eagle called irBoy.yo'KTeqx'j, mentioned by Aristotle, Hist. Animal, ix. 32. is found to feed on carcases. and piety, was rendered still more conspicuous by the judgment inflicted on the faulty member of the family, who was cut off for her impiety. The inter- position therefore of Providence in behalf of Lot and hi:; children, was a proper contrast to the destruction of Sodom, and accompanied it with singular propriety, the one shewing the great regard which God hath for good i?ien, while the other testified his cxtrcnh? displeasure with sinners, Luko 318 A PARAPHRASE AND COMMENTARY [Sect. 101. Luke xviii. 1. * And he spaJcea parable unto tliem^ to this end, i. e. to teach them that men ought alxvays (ttuvtots, frequently) to pray, and not to faints vtoh fxr) 6xxa;^=jy, and not to tire or Jlag, It sometimes happens, tliat after men have often prayed lor any particular blessing, they desist, because God does not immediate- ly grant them their petition. To shew them the evil of this, and ■f to recommend perseverance in prayer, our Lord spake the fol- lowing parable. 2. Saying, There was in a city a judge, which feared not God, neither regarded ma7t. This magistrate being governed by atheistical principles, had no inducement from reli- gion to do justice ; at the same time, being very powerful, he did not regard what men said or thought of him ; wherefore, in all his decisions, he was influenced merely by passion or interest. 3. And there was a widow in that city, and she came unto him, saying, avenge me of mine adversary. This widow having no friends to assist her, could neither defend herself from injuries, nor obtain satisfaction for them when committed ; hence in an instance where she was greatly oppressed, she found herself obliged * Ver. 1. And he spake a parable unto them, &c.] iX^yi Si >ta/ ifu.ou.ZoXyr' tiJIot;. The particle Se, plainly implies that this parable has a relation 'to the preceding discourse, and was delivered at the same time. The evan- gelist says, It was designed to shew tliat men ought always to pray, and not to faint, that is, ought frequently to pray, for so the word cravrJ)£ signifies, John xviii. 20. The figure is carried still higher in the epithet given to the morning and eveipug sacrifices, which, because of their frequency, are called a continual burnt-offering. And in allusion to this, men are directed to pray v/ithout ceasing. 1 Thess. v. 17. And Anna is said not to have departed from the temple, but to have served God with fastings and prayers night and day, Luke ii. 37. i. e. she attended constantly in the temple at the stated hours of prayer; for she came in while the parents of Jesas were presenting him to the Lord. It is plain, therefore, that the parable v/as spoken to recommend not continual praying in the strict sense of the words, but frequency, earnestness, and perseverance in the duty; especially when the subject of our prayers is a matter of a public nature, tending evidently to the ,<:lory of God, and to the good estate of his church on earth ; and being delivered on this occasion, was designed to inspire the disciples with earnestness and perseverance in their prayers, particularly for the coming of the Son of man, to destroy the Jewish constitution, notwith- standing God should long defer the acconiplii,hmenfc of their desire. The coming of Christ to destroy the Jewish nation, is in this and other passages of scripture (Luke xxi, 28. Heb. x. 25. James v. 7. 1 Peter iv. 7.) spoken of as a thing exceedingly to be vi/ished for by the disciples in those days. The rea- son was, the Jews in every country being their bitterest persecutors, were the chief opposers of the Christian religion. t To recommend perseverance in prayer.] Our Lord often, in the course of his ministry, recommended frequency, earnestness, and perseverance in prayer, not because the Divine Being i* tired out with our importunity, but because it is both an expression and exercise of our firm belief and confidence in his goodness, without which it would not be fit for God to bestow liis bles- sings upon us, nor would we be capable of receiving and using them. Thus* in his sermon on the mount, Matt. vii. 7 — 11. § 20'. Luke xi. 8. ^ 85. See the Paraph, on the latter of these passages, § 85. 9 to Sect 101.] ON THE HARMONY OF THE GOSPELS. 319 a to petition the judge for redress. 4. And lie "-joould not for "while : He was so addicted to his pleasures, that he would not put himself to the trouble of examining her cause, notwithstand- ing the grievous injustice that had been done to her, pleaded powerfully in her behalf: But aftcnmrd he said, li'ithln himself^ Though I fear not God nor regard 7na?i, 5. Yet beeause t/iisxcido-jj froubleth me, I xvill avenge her, lest by her continual coming she * xvcary me. By importuning him incessantly, slie forced him whether he would or no to do lier justice; for he thought with himself. Though I have no fear of God, nor regard to the happi-. ness of other, I will avenge this widow merely to be I'id of the troublesome fcehngs which the repeated representations of her distress raise in my mind. The sentiment painted in this parable is very beautiful; namely, that if the repeated importunate cries of the afflicted do at length make an impression on the hearts even of men so wicked as to glory in.their impiety, injustice, and bar- barity, they will much more be regarded by God most gracious, who is ever ready to bestow his choicest blessings when he sees his creatures fit to receive them. Arguments of this kind taken from the feeble goodness, or even from the imperfections of men, to illustrate the superior and infinite perfections of God, were often made use of by Jesus, and with great success in working the conviction designed. Such appeals force their way directly into men's hearts, bear down all opposition, and make a lasting im- pression. Luke xviii. 6. And the Lord said. Hear 'xhat the un- just judge saith. 7. And shall not God avenge his own elect xvhick crij day and night unto him, though he hear long with them. Though God bear long with the wicked who oppress his elect, and seem deaf to the cries which they send up to his throne day and night for deliverance, the just view which he hath of their affliction, will in due time move ^^im to punish severely their ene- mies. It may be proper to observe here, that though the senti- ment expressed be general, it was spoken with ajiarticular refer- ence to the destruction of the Jewish people described in thepre- * Ver. 5. Weary me, vx-urtalvi /.-.£.] The word 'jrumy'inv properly signifies to beat on the face, and particuiariy under the cyc, so as to make the parts black and blue. Hence it signifies to beat in general, as l Cor. ix. 27. In the passage under consideration, it has a mclaphorical meaning, as all the translators acknowledge, though they seem to iiave missed the exact propriety of the metaphor. For vru-riaWj here signifies to give ^reat pain, such as arises from severe beating. The meaning therefore is, that the uneasy feelings which this widow raised in the judge's breast, by the moving representations which she gave him of her distress, affected him to such a degree that he could not bear it, and therefore, to be rid of those feelings, he resolved to do her justice. The passage understood in this sense, has a peculiar advantage, as it throws a beautiful light on our Lord's argument, ver, a, 7. and lays a proper foundation for the conclusion v.'hich it contah^s. coding 320 A PARAPHRASE AND COMMENTARY [Sect. lOS, ceding prophecy, and which was to be brought on them by God for persecuting Jesus and his apostles. Luke xviii. 8. I tell you that * he \x>ill avenge them speedily. Nevertheless, when the Son of man cometh, Shall he find faith on the earth P This question implies that at the coming of Christ to avenge and deliver God's elect, the faith of his coming should in a great measure be lost ; accordingly, from 2 Pet. iii. 4-. it appears that many infidels and apostates scoffed at the expectation of Christ's coming, which the godly in those days cherished : " Where is the promise of his coming ; For since the fathers fell asleep, all things continue as they were from the beginning of the creation." * Ver. 3. He ivill avenge them speedily.'] Or rather suddenhf, for so iv ra^c.< may signify. Besides, scripture and experience teach, that in most case^ punishment is not speedily executed against the evil works of evil men; hut that when the Divine patience ends, oftentimes destruction ovcrtaketh the wicked as a whirlwind, Psal. Ixxiii. 18 — '20. and hy its suddenness become^ the more heavy. Farther, the correction of the translation proposed, remove* the seeming opposition between this clause and the end of the precedent verse, the reconciling of which has given rise to several strained criticisms, and I suppose to the various readings found there; not to mention that it agrees exactly with the subject in hand, the destruction of the Jewish natior. having been represented by our Lord, in this very discourse, as what woula be exceeding sudden and heavy. See Luke xvii. 24. § CI I. The parable of the Pharisee and the Publican, tcho *ment up to the temple to pray. Luke xviii. 9 — Li. Jesus next addressed his discourse to such vain persons as were righteous in their own conceit, and despised others. But because things are sometimes best illustrated by their contraries, he placed the character of this sort of men beside that of the humble, de- scribing the reception which each of them met with from God, in the parable of the Pharisee and the publican, who went up to the temple together at the hour of sacrifice, in order to pray. Luke ^viii. 9. And he spaJce this parable unto certain persons in his train, which tnisied in themselves that they tvere righteous, and despised others : had an high opinion of their own sanctity, and on that account despised all other men as greatly inferior to them, both in righteousness, and in favour with God. 10. Two men went up into the temple to pray : the one a Pharisee, a person of the strict- est sect of the Jewish religion, who made a great profession of piety, and who was esteemed by all a very holy man ; the other a publican, a man, who by reason of his occupation, was exposed to general odium as a very great sinner. H. The Pharisee stood a?id prayed thus with himself: The Pharisee having a very high opinion of his own sanctity, would not mingle with the crowd of worshippers in the temple, lest he should have been de- filed by them; but he stood on a place by himself alone. Thig is plainly told in the Greek text : 6 de ^pagKrocios s-u^£i$ Trgo^ soturov, TUVTCC Sect. 102.] ON THE HARMONY OF THE GOSPELS. 8^21 Taura 7r^oa'y)L»;)j e»^, 6 ^eoc, there is none iifalliblc but God only ,• for so s< /x>j =»? 6 ^eo$ is translated, Mark ii. 7. Thcjc i> 330 A PARAPHRASE AND COMMENTARY [Sect. 105. is no teacher good or infallible but God, or those by whom God delivers his will to men : why therefore dost thou use such a title in speal, &c.] 'Ex noTY.roi here should be translated, from my childhood; for he is said to have been but a young man. Matt. xix. 20. f Mark x. 21. Tke7i Jesus bcho/ding him, &c.] This sentence seems to be strained by De Dieu, who, because Psal. Ixxviii. 56. r,ya.-zr,ffa.v avrov tv oung ruler refused to do ; had left their rela- tions, their employments, and their possessions, on his account. And since he was pleased to tell them, that rich men could not enter into his kingdom, which was the same thing as to tell them there would be no kingdom, he desired to know what re- ward they were to have. Matt. xix. 27. Then ansx'Dered Peter^ and said unto /lim, (Mark, The?L Peter began to say unto him) Be- hold, li^e have forsaken all, and folloifjed thee ; 'what shall we have therefore ? It seems Peter thought their labour was lost, be- cause they were to have no recompence on earth. Jesus replied, that they should certainly have a peculiar reward, even in this .life: because immediately after his resurrection, when he ascend- ed the throne of his mediatorial kingdom, he would advance them to the high honour o^ judging the twelve tribes of Israel ; that is, of ruling his church and people, of which the twelve tribes were a tj^pe. 28. And Jesus said unto themf Verily I say unto you, that ye which have followed me in the regeneration, ['TzaKiy- ysvsa-icc) you who have left all and followed me, in order to assist me in accomplishing the creation of the new heavens and the new earth, predicted Isaiah Ixv. 1 7. * When the So?i of man shall sit in the * Ver. 28. When the Son of ynan, 8ici\ In the seventh chapter of Daniel, the prophet speaking of the erection of Messiah's kingdom, says, verse 9. / hchtid till the thrones were set (not cast down, as it is in our translation) a7id the Ancient of days did sit, namely, on one of the thrones that were set. 15. And behold one like tlie Son of man came to the Ancient of days, while he sat oa his throne, and they brought him near before him, and there was given hin. domi- nion, and glory, and a Idngdom. By the kingdom that was given to the Son of man, the prophet meant his mediatorial kingdom; and by the glory, his being seated beside the Ancient of days on one of the thrones mentioneii, ver. 9. in testimony of his exaltation to that kingdom. The throne of his glory, there- fore, which our Lord speaks of in the text, is the throne of his mediatorial kingdom, called the throne of his glory, in allusion to the representation which Daniel had given of it. In this kingdom, the apostles likewise were to be seated on thrones, and to judge the tribes ; that is, were to be next to Messiah ill dignity and office; his ministers, by whom he was to subdue and govern his church. Luke xxii. 28. i 130. we find this promise repeated to the dis- ciples in words still more full to the same purpose. Ye are they which have con- ihiued luith me in my temptations, answering to what is here termed, a following him in the regeneration, and I appoint unto you a kiiigdom, as my Father hath appointed unto me. The kingdom which the Father bestowed on Jesus as the reward of his humiliations, was his mediatorial kingdom, (Phil. ii. 9.) not the happiness of heaven, which he enjoyed from eternity. Wherefore, the king- dom which he bestowed on his apostles as the peculiar reward of their ser- vices, being of the same kind with his own, was nothing else but the au- thority Sect. 105.] ON THE HARMONY OF THE GOSPELS. 335 the throne of his glori/, yc also shall svV iqwn licelve thro7ics*, j^^g- ing the twelve tribes of Israel. He spake next oi' tlic rewards which his other disciples shoiikl receive, both in this hie and in that which is to come. Malt. xix. '29. And (Mark, Jesus an-- swei'ed and said, he likewise returned this answer, Verihj I say unto you) every one I hat hath forsaJcen houses, or brethren, or sis- ters, or Jather, or mother, or liife, or ehildren, or lands, for my blame's sake (Mark, and the gospel) : Our Lord is not here speak- ing of such as have actually separated themselves from the per- sons, and parted with the possessions here mentioned; for if that had been his meaning, he would not have said that wives and children were to be forsaken, having himself on a former occa- sion expressly prohibited divorce on any account except fornica- tion. But he is speaking of those, who for his sake and the gos- pel's, have renounced the pleasures and satisfactions which rela- tions and possessions usually aiibrd; see on Luke xiv. S3. § 93. — shall receive an hundred fold, and. shall inherit everlasting life, al- thority which they enjoyed next to him in the gospel-dispensation. TJioi ye may cat and drink at my table in my kingdom. This expression is evidently metaphorical, and signifies, that they were to share with him in the honour.- and pleasures ofiiis high dignity, and sit on thr()7ies judging the twelve tribes of Israel. As their eating and drinking at his tahle does not imply any single act, but a continuation or enjoyment, so their sitting on the thrones judging, cannot signify their being assessors to Christ in the one act of passing sentence upon the tribes ; it rather implies a continuation of action, viz. in their giving laws to the converted tribes, by the gospel which they preached to them. Sec the following note. * Ver. 28. Judging the iivelve tribes of JsraeL] According to the common interpretation of these words, they relate entirely to the other life; im- plying, that at the general judgment the apostles shall assist Christ in passing sentence upon the Israelites. Yet this explication may justly be disputed : because the promise thus understood, would nial-ce the a])ostles very nuich in- ferior to all other saints, of whom it is said expressly, that they shall judge the world, and not the world only, but the angels also, 1 Cor. vi. 2. 3. Be- sides, the promise, in the ordinary sense of it, is not ap[jlicable to Judas at ak, who bcinir a bad man, cannot be supposed capable of the dignity of Christ' assessor at the general judgment. In the Hebrew languaii^e, to judge signifie- to rule or govern. Thus, Judges xii. 7. Jep/it/ia J7idged Israel tivehe years. 1 Sam. viii. 5. Make us a fang to judge us, like all the nations. Wherefore, by the apostles sitting on thrones judging the tribes, n)ay be understood their ruling the Christian church, of which the Jewish was a type, by the laws ol the gospel, which their Master in>pired them to preach, and by the infallible decisions relative to faith and mannen:, which he enabled them to give in all difficult cases. ' Such seems to have been the true nature of the dignity which Jesus no\^ promised to his apostles. However, as they had always been accustomecl to look on Messiah's kingdom as a secular empire, they would naturall} interpret their sitting on thrones^ and judging the tribes, of their being made chief magistrates in Judea under their master ; and would from thence take courage again, after having been greatly dispirited by the declaration which Jesus had made, concerning the impossibility of rich men's entering into his kingdom. ludincj: 336 A PARAPHRASE AND COMMENTARY [Scct. 105. ludino- to the ruler's expression, " What shall I do that I may inherit eternal life ?" Mark expresses the joromise more fully, X. 30. He shall receive an hundred fold now in this time, (Luke, manifold more this present time) houses, and. hrethren, and sis- ters, and mothers, and children, and lands, with persecutions ; and in the world to come everlasting life : They who have forsaken all for mv sake shall be no losers in the issue ; because God, who de- signs to admit them into heaven, will give them the comforts ne- cessary to support them in their journey thither, and will raise them up friends, who shall be as serviceable to them as their nearest kindred, whom they have forsaken. By the special be- nignitv of his providence, they shall have every thing valuable that relations or possessions can minister to them, and besides, shall have persecutions, whose heat will nourish virtues in them of such excellent efficacy as to yield them, even in this present world, joys an hundred times better than all earthly pleasures ; so that they shall be fed by the bread of sorrows. But above all, in the world to come they shall have everlasting life. Their af- flictions contributing to the growth of their graces, which are the wings of the soul, they shall in due time be raised on them even up to heaven, leaving all sorrows behind them, and shall fly swift- ly into the bosom of God, the fountain of life and joy, where they shall have full amends made them for all the evils they have undergone on his account. Thus, many who in the eyes of their fellows, are last in this life, b}^ reason of their afflictions, morti- fications, and self denial, are really first, not only in point of fu- ture reward, but even in respect of present satisfaction. Matt. xix. 30. But many that are first shall be last ; and the last shall hefrst. These words were spoken also with a view to keep the disciples humble after their imaginations had been warmed with the prospect of their reward. For in all probability, they inter- preted the promise of the thrones so as to make it refer to the highest offices in the temporal kingdom, the offices of greatest power, honour, and profit in Judea, and supposed that the other posts which were to be occupied at a distance from Messiah's person, such as the government of provinces, the generalship of armies, &c. would all be filled by their brethren Jews, to whom of right they belonged, rather than to the Gentiles. Nay, it was a prevailing opinion at this time, that every particular Jew what- ever, the poorest not excepted, would enjoy some office or other in the vast empire which Messiah was to erect over all nations. In this light Christ's meaning was. Though you may imagine, that you and j'our brethren have a peculiar title to the great and substantial blessings of my kingdom which 1 have been describing, the Gentiles shall have equal opportunities and advantages for obtaining them ; because they shall be admitted to all the privi- leges of the gospel, on the same footing with you Jews ; nay, in point Section.] ON THE harmony of the cosPi-Ls. 337 point of time they shall be before you; for they shall universally embrace the gospel belbre your nation is converted. Rom. xi. 25, 26. This doctrine Jesus illustrated by the parable of the house- holder, who hired labourers into his vineyartl, at tlirtcrent hours, and in the evening gave them all the same wages, b('^/nni?ij>/rom the last unto tht\/irst, * The true scojic therefore of the })arable is to shew, that the Jewish nation, who of all {icople were first in respect of external privileges, and particularly in respect of the offer, should be last in receiving the gospel. And that when they did receive it, they should enjoy no liigher privileges under that dispensation, than the Gentiles who were called at the eleventh hour. The application of the parable suggests this interpreta- tion, ** So the last shall be first, and the first la^t; for many be called, but few chosen." The vineyard signifies the dis})ensations of religion in general, which God gave to mankind in the differ- ent parts of the world. The hiring of the labourers early in the morning, represents that interposition of Providence by which the Jews then alive were born members of God's church, and laid under obligations to obey the law of Moses. Matt. xx. 1. For the kingdom of heaven (the Master of the kingdom of hea- ven) is like unto a man that is an householder (oix&S=o-7r&T»j, the master of a family) which "jcent out early in the morning to hire * Many iinleecl imagine our Lord's design in tfie parable was to teach Tis, that God converts some in childhood, some in 3outh, some in their riper years, some in the decline of* life, and some in old age. But had this been his meaning, he could not have said at the conclusion of it, AJany he called^ but few chosen. For according to that interpretation, the caUing of the labourers signifying conversion, all who are called must necessarily be chosen. Farther, in the parable, the labourers received equal wages ; every man a penny. This must imply, that the rewards of the righteous shall be all equal ; whereas, from other passages of scripture we know, that every man shall receive according to his work, or in proportion to the de- jrees of grace he has been enabled to acquire. In the third place, the labourers who begian early in the morning, murnmred against the house- !:older, for giving those who came at the eleventh hour as much wages as re had give to them. According to the common interpretation, this would lead one to think, that the saints in heaven envy one anothers hap- piness ; whereas, it is most certain, that all murmurings and grudgings are for ever banished from those blessed abodes. To conclude, when the house- holder went out at the eleventh hour, and asked the men that were in the market-place, why they stood there all the day idle ? they replied; Because no man hath hired us. But can it be said with truth of any Christian, that he is in the market-place, or that he stands there idle, because he is not hired ? All Christians are hired through the external call of the gospel, and by making profession of Christianity, have gone into the vineyard, so that it is plain they are idle there, if they be idle. These reasons, I think, prove that the parable of the labourers, cannot be understood of God's calling men to repentance at the different seasons of life. Its true meaning seems to be that given in the paraphrase. VOL. II. z labourers S3S A PARAPHRASE AND COMMENTARY [Sect. 105 , iahourers into his vineyard. God's bestowing the gospel-dispensa- tion upon mankind, and the preparations previous thereto, may be illustrated by an householder's sending labourers at different hours of the day to work in his vineyard. 2. And ischen he had agreed "with the labourers for a penny a day (Sy)va^i«, a denarius, equal to our sevenpence-halfpenny, and the common wages of a day-labourer in those times) he sent them into his vineyard to work, according as the steward or overseer should direct them. The hiring of the labourers at the subsequent third, sixth, and ninth hours, signifies the various interpositions of Providence, by v/hich many of the Gentiles in the different ages of the world were converted, either in whole or in part, to the knowledge and worship of the true God, becoming, sofne proselytes of righte- ousness, others proselytes of the gate. 3. And he t£e7it out about the third hour, and saw others standing ide in the market-jplace^ where labourers usually waited, in order to be hired. 1. And said unto them^ Go ye also into the vineyard, and whatsoever is right, I will give you. And they went their way. 5. Agai7i he went out about the sixth and. ninth hour, and did likewise. The invitation given at the eleventh hour, signifies God's calling the Gentiles in every country, by the light of nature, to live piously and wisel3\ G. And about the eleventh hour he went out, mid found others standing idle, and saith unto them,- Why stand ye here all the day idle ? 7. They say imto him. Because no man hath hired us. He saith unto them. Go ye also into the vineyard, and. whatsoever is right, that shall ye receive. The householder did not, in the bargain which he made with those wiiom he hired at the third, sixth, ninth, md eleventh hours, fix any particular sum as their wages; he only said he would give them what was right, that is. give them in proportion to the hours Which they should work ; therefore his bestowing on them a whole day's wages, was an act of generosity, especially to those who came at the eleventh hour. The labouring of those who began early in the morning, signifies their perlbrming the various duties imposed by the law of Moses, the dispensation they were under, which, be- cause it was a grievous yoke, obedience to its precepts w\is fitly expressed by bearing the heat and burden of a whole day. The labouring of such as were called at the subsequent hours, signifies the obedience which the proselyted Gentiles yielded to such pre- cepts of the law as were obligatory on them. Tlie labouring of those who were called at the eleventh hour, signifies the works of piety, justice, temperance and charity, imposed upon the hea- thens by the law of nature, the dispensation under which they lived, beautifully set forth by their labouring only one hour in the cool of the evening ; their duty being light in comparison of what was required of the Jews. 8. So when even was[come^ the lord of the vineyard saith tinto his steward. Call th^'ldBcmrers, and Sect. 105.] ON THE HARMONY OF THE GOSPELS. 339 and give them their hire, beginning from the las/ nnto the Jirst. y. A7id xvheft they came that were hired about the e]er>cnih hour, theij received everij man a penny. The ccjunl reward bestoweil on all, the 'penny given to each labourer as his wages, signifies the gospel with its privileges and advantages, which they all enjoyed on an equal footing. The steward who called the labourers to receive this reward, represents the apostles antl first preachers bv whom the gospel was offered to both Jews antl Gentiles. And the rewards being first bestowed on the labourers who came at the eleventh hour, signifies that the idolatrous Gentiles and pro- selytes, should all enjoy the gospel with its privileges, before the Jewish nation was converted; the condition not of a few indivi- duals, but of great bodies of men, being represented in the para- ble. It is true, the labourers who came in the morning are said to have received the penny. 10. But "oohen the first came, they supposed that they should have received more, and they likewise 7-eceivcd every man a penny. Nevertheless, we cannot from hence infer that our Lord meant to say, they would embrace the gospel. On the contrary, they murmured against the householder, and in their passion threw the money down upon the ground, as appears from his ordering them to take it up. Matt. xx. I I. And when they had received it, they murmured against the good man of the house, 1 2. Saying, these last have wrought but one hour, a?id thou hast ?nade them equal unto us, which have borne the burden and heat (f the day, 13. But he ansxvered one of them, and. said. Friend, I do thee no wrong ; didst thou not agree with me for a penny P 1 4. Agov to ents tiie z 2 pride 310 A PARAPHRASE AND COMMENTARY [SeCt. 105, })ridc of the Jevys in rejecting the gospel, when they found the Gentiles admitted to its i)rivileges, without becoming subject to the institutions of Moses. (See Acts xxii. 21, 22. 1 Thess. ii. 16.) In the mean time, we must not urge the circumstance of the reward so as to fancy that either Jews or Gentiles merited' {.lie blessings of tlie gospel, by their having laboured faithfully in- the vineyard, or having behaved well under their several dispen- sations. The gosj)eI, with its blessings, was bestowed entirely of God's free grace, and without any thing in men meriting it^ Besides, it was offered promiscuously to all, whether good or bady and was embraced by persons of all characters. Only as the law of Moses was a school-master to bring the Jews to Christ, so the right improvement of the light of nature prep^ired the Gentiles foi'the reception of the gospel. The conclusion of the parable deserves our attention, maiiy are called, but few chosen: words of vast meaning and high impor- tance, and therefore should often be meditated upon, that we may not contc-nt ourselves with liaving the offers of the gospel made to us, or oven with being in the visible church of God, but may give all diligence to make our calling and election sure. ^ CVI. Jesus fort els Ms own suffer hi gs a sixth time ; see § 101, J 25. Also his resurrection a ffth time; see § 7^, 131. His disciples strive for the chief posts a second time ; see § T*, ISO, He incideates the nccessiti) of humility. Matt. xx. 17> — 2{!<. Mark x. 32, — 45. Luke xviii. 31,— 34. Some time after dcliveiing the parable of the labourers in the vineyard, Jesus proceeded on his journey to Jerusalem, with an intention to celebrate the passover, and to suffer the things pre- dicted concerning Messiah by the prophets. Mark x. 32. And they were in the way going up to Jerusalem ; and Jesus went he- fore them, and theij were amazed, and as they followed, they . were afraid. The rulers at Jerusalem had issued out a procla- ] mation against our I^ord, immediately after the resurrection of Lazarus, and probably promised a reward to any that would apprehend him, John xi. 37. I suppose this was the reason why the disciples were astonished at the alacrity which their Master shewed in this journey to the ca})ital city, and afraid while they followed him. They all expected indeeil that the kingdom was immediately to appear, Luke xix, H. But recollecting what - had been said to them concerning the -difficulty of rich mens en- tering into it, and comparing that declaration with the behaviour of the rulers, who had hitherto opposed and persecuted Jesus, they became very apprehensive of the dangers they should be ex- posed to at Jerusalem. In such circumstances, our Lord knew that a repetition of the prophecy concerning his own sufferings was proper ; because it shewed the disciples that they were en- tirdv i •Sect. lOG.] ON THE harmony of the gospels. 341 tirely voluntary. And as he told tliem oxpros;?ly that they had been pre to have bestovved money ou the poor, was not only beneath Christ's dignity, but hav- ing occasion to perform great cures on several beggars, it might have alii^rded his enemies a plausible pretence for affirming, that he bribed such a^ feigned diseases bkewise to feign cures, of which they gave him the honour. a fid S4fS A PARAPHRASE AND COMMENTARY [Sect. 108. and*^ thcij follonsoed him (Mark, in the "domj^) (Luke, glorifying God.) The blind men travelled along with Jesus perhaps all the way to Jerusalem, being deeply affected with a sense of his power and goodness, and earnestly desirous to shew their gratitude, by declaring openly unto all the persons they met, what a great mira- cle Jesus had performed upon them. Besides, by following him in the road without any guide, they put the truth of the miracle beyond all suspicion. Accordingly, Luke tells us, that the peo- ple, when they saw what was done, were thankful to God for the mercy of the cure, and acknowledged the divine mission of the prophet who had performed it, and who, before the cure, had been addressed by the blind men as the Son of David, or Messiah. Luke xviii, 43. And all the people when they saw it, gave praise unto God. * Ver. 34. And thei/ foUowed him.] The allegorical reflection which Eras- mus makes on this circumstance is beautiful. " Ita sanat animum cupidi- tatibus mundanis excEEcatum suo contactu Jesus, et in hoc datur iunien, ut illius sequamur vestigia." " Thus Jesus, by his touch, cures the mind that is blinded with worldly lusts, and gives light for this end, that we may follow his footsteps." 5 CVIIL Jesus, iti his journey from Jericho to Jerusale^n, visits Zaccheus the publican, Luke xix. 1, — 10. After conferring sight on the beggars, Jesus entered Jericho, attended by the beggars, by his disciples, and by the multitude. He made no stay however in that town, because he hasted to be at Jerusalem eight or ten days before the passover, intending to preach and work miracles in the most public manner, under the eye of all the people, and of the grandees, whose resentment he was no longer afraid of, because his ministry had continued the determined time, and he was resolved to die at this passover. Luke xix. I. And Jesus entered and passed through Jericho, 2. And behold, there was a man, named. Zaccheus, which was the chief among the publicans,-!, e, one of the principal tax-gatherers, (see on Mark ii. 14. § 34.) and he was rich. 3. And Jie sought to see Jesus who he xvas. Having heard of our Lord's miracles, he had a great curiosity to see what sort of a person he was, and could not for the j^^ess^ because he was little of stature, Jesus was now attended by a prodigious multitude. For the passover being at hand, the I'oads to Jerusalem were full of people, many of whom ha})})ening to meet with him, chose to travel in his company, that they might behold his miracles. And he ran be- fore, and climbed up into a sycamore-tree to see him ; for he was to 2)ass that way. Zaccheus, it seems, was in Jericho when Je- sus passed through it. This accounts for his running before the jnultitude on this occasion ; for by the following verse it appears, that liis iiouse was farther on in the road to Jerusalem. His de- sire to see Jesus was increased, no doubt, by the account which he Sect. 108.] ON THE HARMONY OF THE GOSPELS, 3i9 he had received m Jerichoof the miracle performed on the blind beggars; for the news of so extraordinary a transaction would be quickly spread abroad. Luke xix. 5. A?id iv/ien Jems came to the place^ he looked up and saw him, and said unto him, Zctcchevs, make haste, and come doiim ; for to-daij I must abide at thy house, Jesus had never seen him before, yet he called him by his name, and by what he said, insinuated that he knew bis house was far- tlicr on in the road. 6. And he made haste, and came doxvn, and received himjoijfidly : exjircsscd his joy at the Lord's condescend- ing to visit him, by shewing him all the marks of civility in his power. 7. And. when theij saw it, when the multitude saw liim enter the house of Zacchous, theij all murmured, sayiufr that he was gone to he guest with a man that is a sinner. Perhaps they spake so loud tliat Zaccheus heard them, which was the reason that he justified himself before Jesus and his attendants, imme- diately upon their coming in. 8. And Zaccheus stood, and. said, unto the Lord, * Behold, Lord, the half of my goods, probably he meant his income, I give to the poor ; and if 1 have taken any thing from any man by false accusation, he meant unjust ex- action of the taxes, for ssuxo(^oLVTY\(Tci^ as Heinsius has shewed, may very properly signify any kind of oppression, especially under the pretence of law; see LXX. Eccles. iv. I. v. 8. — / restore him four-fold. One great reason of the odium which followed the occupation of a publican, was the injustice which such per- sons practised in the exercise of their office. Wherefore, the de- claration which Zaccheus now made, was a fit vindication of his * Ver. 8. Behold, Lord^ the half of my goods T give to the poor; and if I have taken any thing from any man by false accumtion, I restore him. fourfold.'] We may either take this as a declaration of what Zaccheus had been in use to do, agreeably to the force of his expressions, which run in the pre- sent tense, I give, I restore; not in the future, / will give, I wilt restore; agreeably likewise to the testimony which Jesus honoured Zaccheus with, that he was a son of Abraham ; or we may take it as a declaration of his resolution, with respect to his future conduct, iluting his conversion from this period. For even in this light, the declaration clears his character from the aspersion which the multitude charged him with, on account oi" his occupa- tion, and shews the unreasonableness oi their murmuring against Jesus, because he went into the house of a tax-gatherer. The reason is plain ; he who, after giving the half of his goods to the poor, and n)aking re-.titution of fourfold for all the injuries he committed, had a competency wherewithal to support himself and his family, must not have been guilty of many deliberate acts of injustice. The evils of tliis kind he was chargeable with in the prosecution of his business, must have been the etiects of ignorance asid human frailty, rather than of a settled wicked disposition ; and therefore he must have been a person of great probity and worth. Accordingly Jesus con- firmed the account which Zaccheus gave of himself, by declaring that he was a son of Abraham, not in respect of his descent only, but in respect of his faith and holiness. Salvation is eome to this Iiouse, forasmuch as tic also is the son of Abraham. That Zaccheus was » Jew appears from his name, which i- the same with Zaccai. Ezra ii. y. own 350 A PARAPHRASE AND COMMENTARY [Sect. lOiJ. own character, and shewed how unreasonable the prejudices were which the multitude entertained against him on account of his profession. Luke xirc. 9. And * Jesus said unto him, This day is salvation come to this house, Jbr somuch as he also is the son of Abraham, Jesus, who knew the hearts of all men, confirmed the truth of what Zaccheus said concerning himself, by declaring in the hearing of all his guests, that he was the son of Abraham in respect of his f;»ith and holiness, as well as in respect of his descent. Besides, as what Zaccheus said related to the execution of his oflico, it nnist have been a thinjr known to all who lived in that ])art of the country; and therefore his speaking of it so publicly, was a great proof his sincerity. Farther, to con- vince the people tiiat our Lord acted agreeably to his character in keeping company with publicans and sinners, he told them, that the great design of his coming into the world, was to save such. 10. For the Son of man is come to seek and to save that which %vas lost : alluding to the parables of the lost sheep, lost money, and lost son, which he had lately delivered, to prove how agree- able it was to reason, to the duties of his mission, and to the will of God, that he should keep company with the worst of sinners, in order to recover them unto God, their rightful owner. And therefore, though Zaccheus had been really as bad a man as the multitude took him, and his vocation bespake him to be, Jesus was in the exerci'^e of his duty, when he went to lodge with him. Ver. 9. J&.w.') said iinto him.'\ The correction of the tran>]ation here, proposed by ELner, is just ; nn -rno? uvr»v, Jesus r.pnke concerning him to the quests, as is evident noui the speech itself. ilr.oi in this signification we have Luke XX. 19. T//&]/ kjiew that he Iiad spoke this parable^ "Tr^oi a.-.Tii%, of them. Also, Heb. i. 7. K«/ ?r^cj tvj ayyiy.v?^ and of the angels he says. We have it like- wise, Heh. iv. 13. -rem oy lofj^tvo Koyoi^ of whom ive speak. § CIX. The parable of the nobleman's servants. See ) 124. Luke xix. 1], — 28. Luke xix. 11. And as f hey heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the lijigdom of God should immediately appear. Because his followers were accompanying him to the royal city, in expectation that the kingdom of God would immediately ap- pear, and with a resolution to assist him in erecting it, he spake a parable wherein he shewed them their duty, described the true nature of the kingdom of God, and taught them, that it was not immediately to appear. The evangelist says, that, *• As they heard these things," namely, that salvation was come to Zac- cheus' family, " he added and spake a parable." From this we gather, that he spake ihe parable in Zaccheus' house. 12. He I said Sect. 109.] ON THE HARMONY OF THE GOSPELS. .151 said thei'ejbre, a certai?i nobleman went into a far country^ to re- ccix^for himself a kingdom^ and to return. A certain king's son, in order to be confirmed in his father's kingdom, went into a far country, to do homage unto a more powerful potentate, of whom he held it as a vassal. The allusion here, is to a custom which prevailed greatly in our Lord's time among the princes of the east. Before they ventured to ascend the throne, they went to Rome, and solicited the emperor's permission, who disposed of all the tributary kingdoms as he saw fit. The meaning of this part of the parable is, that before Jesus set up his kingdom he was to die, and to ascend into heaven. 13. And he called his ten servants, and delivered them ten pounds, and said wito them, Occn- j)?j till I come. Before he departed, he called his ten house- hold slaves, (5«A«s kavm) and gave each of them a sum of money to be employed in trade till he should return. By the ten house- hold slaves, we are to understand chiefly the apostles and first preachers of the gospel, to whom Jesus gave endowments fitting them for their work, and from whom he expected a due improve- ment of these endowments, in the propagation of the gospel. This was their particular duty in the erection of the kingdom of God, about which they were now so solicitous. 14. But his ci- tizens hated him, and. sent a message after him, saying. We will not have this man to reign over us : His natural subjects hated him without a cause, as appears from the message which they sent to the potentate, from whom he sought what in latter times has been called investiture. For in that message they alleged no crime against him, but only expressed their ill-will towards him, by declaring that they would not have him to reign over them. This is a fit representation of the causeless opposition which the Jewish great men made to Jesus. The message which these citi- zens sent after their prince had no effect ; he received the king- dom, and returned with full authority, which he exercised in calling his servants to account, and in punishing his rebellious subjects. So the opposition which the Jews made to our Lord's being made king, proved ineffectual. Having therefore all power in heaven and in earth given unto him after his death, he will re- turn to reckon w ith his apostles, and ministers, and rebellious sub- jects. Nay, he has returned already, and punished the Jews with a most exemplary punishment for resisting his government. Luke xix. \. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to he called unto him, to whom he had given the mmiey, that he might know haw muck every man had gained by trading. So Jesus, both at the day of mens death, and at the general judgment, will make a strict inquiry into the use and improvement which all his ser- vants, but especially the ministers of the gospel, have made of the talents and opportunities committed unto them. IG. Thr.n came 352 A PARAPHRASE AND COMMENTARY [SeCt, 109^ came the^first, saying. Lord, thy imund hath gained ten pounds. The Hebrew maneh and the Greek /xva, answering to it, was a sum of money weiirhing an hundred common shekels, each ot which was about the fourth part of an ounce. The /xva there- lore in silver, was in value ^.5 : 10 : 3 ; in gold it was equal to <5^. 95 : 5s. as may be seen by comparing i Kings x. 17. with 2 Chron. ix. in. where three manehs of gold, spoken of in the history of tiie Kings, are expressed by three hundred shekels of gold. However, the value of the maneh was fluctuating, as wc learn from Ezek. xlv. 12. The first servant having been very diligent and successful, was greatly applauded by his lord, who rewaided him, by raising him to a considerable dignity in the kingdom which he had lately received. Luke xix. 17. And he said unto him, Well, thou good servant -, because thou hast been Jhiihfid in a very little, have thou authority over ten ten cities. In like manner, the faithful apostles and ministers of Christ, shall be rewarded with great honour and authority in his kingdom. 18. And the second came, saying. Lord, thy pound hath gained Jive jiminds. The modesty of this and the former servant is remark- able. They do not say, that they themselves had gained the ten or the five pounds ; but they say, " Thy pound hath gained ten pounds," attributing their success not to themselves, but to the gifts of his gT'ace. 19. And he said lihexnise to him. Be thou also ruler over Jive cities. This servant having been both diligent and successful, though in an inferior degree, was approved and re- v/arded accordingly; for his lord gave him authority over five cities. Thus, the least of Christ's faithful ministers and servants shall be rewarded with a proportionable share of the pleasures of his kingdom. 20. And another carne, saying, Lord, behold here is thy pound 'mhich I have kept laid up in a 7iaj)kin, 2 1 . For I Jeared thee, because thou art an austere man ; thou takest up that thou layedst not doxon, and reapest that thou didst not soiv. This is a proverbial description of an unjust rigorous character. The slothful servant, by applying it to his lord, aggravated his crime not a little. He impudently told him, that knowing his severe and griping disposition, he thought it prudent not to risk his money in trade, ibr fear he should have lost it; that he had hid it in a napkin, in order to deliver it to him safe at his return ; and that this vvas the true reason why he had not increased his talent as the others had done theirs. Tlius slothful ministers of religion, and pretended servants of Christ, will be ever ready to throw the blame of their unfaithfulness on God himself. 22. A?id he saith. Out oj thine or6:n mouth ivill I judge thee, thou ivic/ced servant. Thou hncii:est, or rather, didst thou hiow, that I icas an austere 7nan, taking up that I laid not do\son, and reaping that I did -not sow. See on Matt. xxv. 26. § 1 24. 23. Where- Jore then ^avest not thou my money into tJie banky that at my (xnn- Sect. 109.] ON THE HARMONY OF THE GOSPELS. 353 ing I might have requi?'ed mine owti with iisiiryj ? (cuv tta-o^, with interest.) Thou hast been slothful in the highest degree ; for if thou really hadst believed me to be the rigorous person thou sayest I am, thou certainly wouldst have been at the pains to lend out my money ; a method of improvement of thy talent, which would have occasioned thee no trouble at all ; thy excuse therefore is a mere pretence. In like manner, all the excuses which wicked ministers offer in their own behalf, shall at the bar of God stand them in no stead, whether they be drawn from the character which they affixed lo God, or from his decrees, or from their own inability, or from the difficulty of his service, or from any other consideration whatever. Luke xix. 24. And he said to them that stood by. Take from him the pound, and give \t to him that hath ten pojinds. 25. And they said unto him, Lord, he hath ten pounds. They who stood by, the officers of justice who waited on the king, thought there was no occasion to give the pound to one who had so much already. Perhaps they thought it was more proper to give it to him who had only five pounds. But the king told them, they should do as he ordered, because it was agreeable to the rules of all wise administrations to be- stow the most and greatest trusts on them, who by their fidelity in offices already enjoyed by them, have shewed that they best deserve them. 26. Foi' I say unto you, that unto every one which hath, shall he given; and from him' that hath not, eve?i that he hath shall be taken away from him. The opportunities and ad- vantages which he enjoys, shall be taken from him, and giv:n fo such as improve those already bestowed on them. 27. But those ?ni?ie enemies, which woidd not that I should reign over them, bring hither, and slay them before me. Those who were guilty of re- bellion against me, by doing all in their power to hinder my obtaining the kingdom, bring hither, and put them to death this instant. The Jews were Christ's enemies, who would not have him to reign over them ; and for that crime he destroyed their nation. Thus Jesus taught his disciples, that though they might ima- gine his kingdom was speedily to be erected, and that they were soon to partake of its joys, he was to go away, or die, before he obtained it; and that they were to perform a long course of laborious services, before they received their reward. That hav- ing obtained the kingdom at his resurrection, he would return and reckon with his servants, to #hom he had given ability, and opportunity for his work, and would treat them according to the fidelity they shewed in the trust committed unto them. Particu- larly, that he would execute vengeance on those, who, for his conversing familiarly with sinners, or for the difficulty or disagree- ableness of his laws, or any other cause whatever, had refused to let him reign over them, or hindered the erection of his king- VOL. II. A A doD^ 354 A PARAPHRASE AND COMMENTARY [Sect. 109. dom amoiif^ others. This Jesus did in some measure, when he destroyed the Jewish nation by the Roman armies; and still con- tinues'to do, by the extraordinary judgments, with which he sometimes visits mankind. But he will do it more eminently at the end of the world, when he shall come with millions of anoels, finally to reward his faithful servants, and to punish his enemies. The kingdom of Christ spoken of in the parable, is Ids mediatorial kiiigdom, in which he rules men by his word and Spirit, and exercises the highest acts of kingly power, calls all his subjects widiout distinction to his tribunal, judges them, and rewards or punishes them according as he knows they deserve. They who affix a more general meaning to this parable, sup- j)ose that the character and end of three sorts of persons are de- scribed in it. 1. Tlie character of those who profess themselves the servants of Christ, and who act in a manner suitable to their j)rcfession. 2. The character of those who take on them the title, but do not act up to it. 3. The character of those, who, though they be Christ's natural subjects, neither profess them- selves his servants, nor yield him obedience ; but endeavour to shake off his yoke, and oppose him with all their might. The first sort are the true disciples of Christ. The second sort are hypocrites. I'he third are the openly profane. The treatment w hich the servants in the parable met with from their lord, re- presents the judgment and end of the different sorts of Christians just now mentioned. True ciisciples shall be munificently re- warded with the honours and pleasures of immortality; hypo- crites shall be spoiled of all the advantages on which they relied, and stripped of those false virtues for which they valued them- selves ; so that being shewed to all the world in their proper co- lours, their pride shall be utterly mortified, and they themselves loaded with eternal infamy. Lastly, the detection and punish- ment of hypocrites shall add to the honours of the truly virtu- ous, whose merit shall thus shine more conspicuously ; for as the houses and lands, which our Lord promised to those who followed him in the regeneration, (Markx. 30. §105.) signify not the things themselves, but the satisfaction arising from them ; so the pound in the parable given to him that had the ten pounds, sig- nifies, that virtuous persons in heaven shall have satisfactions as great as those which hypocrites enjoy in their advantages and supposed virtues, but upon a much more solid foundation, namely, the consciousness of real virtues, and the continual increase of grace. Thus shall the men who possess true goodness be re- warded. Having in their own eyes always appeared as nothing, they shall, by the approbation of God, be raised to a becoming sense of the excellent qualities with which they are adorned; and having been sorely distressed with the motions of sin, while they constantly Sect. 110.] ON THE HARMONY OF THE GOSPELS. 355 constantly struggled against them, they shall now be made more than conquerors, and have infinite satisfaction in the victory. And as for the open enemies of Jesus, they shall be punished with exemplary punishment, severe in proportion to the degree of their guilt. Having tinished the parable, our Lord left the house of Zac- cheus, and proceeded in his journey to Jerusalem. 28. And when he had thus spoken, he ivent befine, aseending up to Jniisaleni, By his alacrity in the journey, he shewed how willing he was to undergo those heavy sufferings which he knew were to befal him in Jerusalem. 5 ex. Jesus is anointed hij Mary in Bethany. See § 43, 1 25. John xi." 55— 57. xii. 1—11. Our Lord was now on the road to Jerusalem, where he pro- posed to celebrate the passover. But the peoj^le who were come up early to purify themselves, wondering th:it he was not ar- rived, inquired for him, and said to one another as they stood in the temple, la he afraid, and will not come to the feast? John xi. 55, And the Jcivs passover was nigh at hand ; and many went out of the country up to Jerusalem before the passover *, io purify themselves, 56. Then sought they for Jesus, and spake among themselves, as they stood in the temple. What think ye, that he will not come to the feast P This delay was occasioned by the chief priests, who after the resurrection of Lazarus, had issued out a proclamation, promising a reward to any who would dis- cover the place of his retirement. 57, Now both the chief priests and the Pharisees had given a commandment, that if any man knew where he were, he should shew it, that they might take him. At length Jesus came to Bethany six days before the passover. And because it was evening when he arrived, he turned in to lodge with Lazarus whom he had raised from the dead. John xii. 1. Then Jesus, six days before the passover, came to Belhamj, where Lazarus was, which had been dead, whofu he raised from the dead, 2. f There they made him a supper, and Martha servedy * Ver. 55. To purify themselves.] Those who were under any legal in- capacity of celebrating the great solemnities of the Jewish religion, usually went up to Jerusalem before the feasts to cleanse themselves, by otfenng the sacrifices appointed for their purification. Moreover those who were under vows of Nazaritism, usually ordered matters so, as that they were concluded at one of the great feasts. These things occasioned a great concourse of people at Jerusalem before the feasts, but especially before the passover. The time necessary to many purifications was seven days; this occasioned the people to come to Jerusalem early. Accordmg y, when Jesus came six days before the passover, he /ound great multitudes in the city. t Ver. 2. There they made him a supper, &c.] Although this supper js A A a suppoiJcJ 356 A PARAPHRASE AND COMMENTARY [ScCt. IIQ, served, but Lazarus was one of those that sat at the table imtk him. 3. Then took Mary a pound of ointment of spikenard^ vci-y costly, and anointed the feet of Jesus, and iviped his feet with supposed by inany to have been tlie same with that mentioned Matt. xxvi. 6. lipon examination they will appear to have been difJerent. This happened in the house of Lazarus, that in the house, of Simon the leper, ver. 6. At this, Mary, the sister of Lazarus, anointed our Lord's feet, and wiped them with her hair; at that, a woman, not named, poured the ointment on his head, ver. 7. Here Judas only found fault with the action ; there he was seconded by some of the rest, ver. 8. It seems all the disciples but Judas had let this first anointing pass without censure. But when they saw so expensive a compliment repeated, and that within a few days the one of the other, they joined with him in blaming the woman, and might think themselves warranted to do so, as they knew that their Master "»'as not delighted with luxuries of any kind. After the anointing mentioned by Matthew, Judas went and bargained with the priests, to deliver his Master into their hands, ver. 14. Yet two days before the passover they consulted among themselves how they might take him by subtilty, ver. 3. This deli- beration was absolutely unnecessary, if the anointing mentioned by Matthew, had l)een the same with that in John. For the anointing being expressly fixed by John to the sixth day before the passover, the bargain which Judas struck with the priests to betray his Master, is of course fixed to the same day, having happened immediately after the anointing, ver. 14. If so, the priests, six days before the passover, knew of a method to take Jesus by subtilty, and therefore had no occasion formally to consult about it two days before the passover. To conclude, the place in the history which iNIatthew has assigned to his anointing, implies that it happened two days before the passover ; whereas the anointing mentioned by John is expressly said to have been six days before that feast. Matt. xxvi. 1. " And it came to pass when Jesus had finished all these sayings, he said unto his disciples, 2. Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. 5. (Ta7s ffvvr,^0nva« common at entertainments to pour fragrant oils on the heads of such guests as they designed to distinguish with n)arks of extraordinary respect. The custom is alluded to, Psal. xlv. 7. " God hath anointed thee with the oil of gladness above thy fellows." Where this piece of civility was shewed, it was an expression of the highest complacency, and produced great gladness in the person who was the object of it. Hence, besides the emblematical reason of the ceremony, it was fitly made use of at the instalment of persons into high offices. And therefore because the only begotten Son of God was to sustani greater dignities, and execute more important offices, than ever were sustained or executed among men, and was fitted for them by more extraordinary en- dowments than men possessed, having the Spirit given him without measure, he had the name of the Messiah, Christ, (see John i. 42. Matt. i. 16. Lukeii. li. or the anointed One, appropriated to him by way of eminence. He was anointed with the oil of gladness infinitely above his fellov/s, the other kings, and priests, and prophets, whom God from time to tin e had raised up, and honoured with the title oi^ his anointed ones. * Ver. 5. Three hundred pence.] The Roman penny which is here spoken of, was equal to sevenpence half-penny of our money. Three hundred of these pence therefore amounted to about nine pounds, seven shillings and sixpence sterling. From the value of the ointment it would appear, that Lazarus and his sisters were not persons of the meanest rank. They were rather of a better station than ordinary, otherwise they could not have af- forded so costly a present, nor would Jesus have received it at their hands. Besides, this conjecture is confirmed by the kind of company that came from the city to comfort the two sisters on the death of their brother. The evan- gelist calls them the Jews, a word which he commonly makes use of to denote the principal inhabitants of Jerusalem; see the Concordances. The action of Mary, and the office which Martha sustained at this feast, are by no means in- consistent with their supposed station ; for they might think they could not put sufficient honour on one whom they esteemed so highly, and to whom they were so nmch indebted. If the station of Lazarus was better than conunon, the miracle of his resurrection must for that reason have been the more illus- trious. A A 3 the 358 A X'ARAPHRASE AND COMMENTARY [Sect. 111. the bag, lie thought if his Master had sold the ointment, he would have gotten the money to keep, and so might have applied part of it to his own private use. But it is no new thing for the basest men to cover their blackest crimes with the fair pretence of zeal for the honour of God, and the interests of religion. John xii. 6, TJiis he said, not that he cared for the imor ; hut he- cause he was a thief, and had the hag, and hare (e^aca^ev, carried off, stole, see the critics on this passage) niohat isoas put therein. 7. Then said Jesus, Let her alone : against the day of my hury- ing hath snc kept this. 8. For the poor always ye have xmth you, hut me ye have not always. See on Matt. xxvi. 8, — ]3. § 125. Bethany being within two miles of Jerusalem, the news of his arrival soon reached the city, and drew out great numbers of the citizens ; for they had a curiosity to see the man that had been raised from the dead, and the still more wonderful man that had raised him. 9. Much people of the Jews therefore hiew that he was there ; and they came, not for Jesus' sake only, but that they might see Lazarus also whom he had raised from, the dead. When they came and saw Lazarus, many of them believed ,- that is, were convinced both of Lazarus' resurrection, and of the divinity of Christ's mission. But the news of their believing, together with the reason of it, being currently reported in Jerusalem, came to the chief priests' ears, and incensed them to such a degree, that they resolved to kill not Jesus only, but if possible Lazarus also. 10. But the chief priests considted that they might put Lazarus also ti) death ,- 11. Because that by reason of him many of the Jews went away, namely to Bethany, and, after seeing him, be- lieved on Jesus, namely as their long expected Messiah. § CXL Jesus enters Jerusalem publicly as Messiah, He weeps over the city. See § 91, 121. Matt. xxi. 1, — U. Mark xi. 1, — 11. Lukexix. 29, — 44. John xii. 12,-19. The multitude which attended our Lord in this journey, (Matt. XX. 29.) having increased prodigiously as he advanced to- wards Jerusalem, he did not now shun them and enter the city privately, as he had always done on former occasions. The peo- ple were to honour him with the title of Messiah publicly, that he might have an opportunity of accepting that august name in the most avowed manner, before he ascended into heaven. More- over, the priests, who had issued out a proclamation against him (Jolin xi. 57.) were to be awed, at least for a while, and restrained from offering him violence. For as he had doctrines to teach, rebukes to give, and other things to do that could not fail to in- cense those proud rulers, without doubt they would have put him to death prematurely, had not the people appeared on his side. Accordingly, after the parable of the husbandman was spoken. Matt. Sect. 111.] ON THE HARMONY OF THE GOSPELS. 359 Matt. xxi. 45. the priests " sought to hiy hands on him, but fear- ed the multitude, because they took him for a prophet." Nay, the whole council was intimidated by them; for in their deliber- ation about putting Jesus to death, Matt. xxvi. 5. they said to one another, " Not on the feast-day, lest there be an uproar among the people." Our Lord's driving the buyers and sellers out of the temple, his parables of the husbandmen and marriage- supper, representing the rejection of the Jewish nation, mid the downfal of their state, with the woes denounced against the Pha- risees in their own hearing, made part of the work lie had to do before he ascended, which would have brought instant destruction upon him, had not the great men's rage been restrained by the uncommon respect which the people generally shewed him. Wherefore the multitude being now very great, and Jesus having such good reasons not to shun them as formerly, he sent two of his disciples for an ass, which never had been rode upon, but which, by his simple volition, he could tame, proposing, accord- ing to the prophecy, Zech. ix. 9. to ride into the city, amidst the surrounding throng. Probably there were strait passes in the mount of Olives, through which the road lay, Luke xix. 37. and no doubt narrow streets in the city also, by which he was to go to the temple. In these narrow passes and lanes he might have been incommoded by the press, had he walked on foot. Besides, the strangers who were now in Jerusalem, would increase the crowd. It seems they knew of his coming, John xii. 12. and perhaps expected that he was bringing Lazarus along with him, to shew him in public as a trophy of his power ; compare John xii. 12. with ver. \S. For the sight of Lazarus in Bethany hav- ing already induced many to believe, they might naturally sup- pose that his appearing openly would produce the same effect in Jerusalem. And as they were in full hopes that the kingdom was to be erected at this passover, they could not but think it necessary that all opposers should instantly be convinced, and obliged to acknowledge Messiah's title to the throne of his illus- trious ancestors. Three t)f the evangelists omitting our Lord's transactions in Bethany, the night before his public entry, introduce the history of the latter as follows: Luke xix. 29. A?id if came to pass when he was come tiigh to Bethphage and Bethany^ at the monnt called the mount o/' 0//w5, he sent two of his disciples, 30. Saying, Go ye into the village over against you. Mark xi. 1 . And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, 2. A?id saith unto them. Go your way into the village over against you. Matt. xxi. 1. And when they drew nigh unto Jenisalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2. Saying unto them. Go into the village over agaijist A A t yon. OUO A PAKAPHRASE AND COMMENTARY [Sect. Ill, you. Mark and Luke mention Bethphage before Bethany. Thi^3 I think impHes, that travellers in their way to Jerusalem from Jericho, arrived at Bethphage before they came to Bethany. These two villages were situated at the foot of the mount of Olivts, and the road to the city lay between them, only it was nearer to Bethphage than Bethany ; therefore when Jesus, in travelling from Jericho, came to the foot of the mountain, he was but a little way from Bethphage. Nevertheless, intending to lodge in Bethany with Lazarus, he went thither. Next day, re- turning to the road from Jericho, he sent the two disciples to Bethphage, with orders to bring him an ass, which they should find tied at the end of the town. If the reader will view the several expressions made use of by the evangelists in the light of this description, he will see the exact propriety of each of them. Jesus sent the disciples away, " when he was come nigh to Beth- phage and Bethany, at the mount of Olives," as Luke tells us ; or, as Mark expresses it, " when they came nigh to Jerusalem, unto Bethphage and Bethany," a phrase which not only deter- mines the place from whence the disciples were sent away, but shews on what quarter Jesus and his train were approaching the town. Both the villages being situated at the foot of the moun- tain *, and Jesus being between them, on the road from Jericho to Jerusalem, he might very properly be said to have been nigh to both, and nigh to Jerusalem, which was at the distance of ** about two miles only. Also he " was come to Bethphage, unto the mount of Olives," as Matthew expresses it, because the road was nearer Bethphage than Bethany. And as Jesus was coming from Bethany, when he sent the disciples away, Bethphage, whither he sent them, must have been directly opposite unto them; hence it is termed the village over againstthem (aTrevavr*, xarsvavTi) being a little off the road to the city. Matt. xxi. 2. And straight- 'way ye shall Jind an ass tied, and a colt mth her : (Mark, as soon as ye be entered into it, ye shall Jind: Luke, in the which, at your entering, ye shall^find a colt tied, whereon yet never man sat) loose them, and bring them wiio me, 3. And if any man say * Lightfoot, indeed, and otliers, on the authority of some dubious ex- pressions in the Talmud, affirm that Bethphage was 'so near Jerusalem, that Its extremity reached almost to the walls thereof. But from Luke xix. 37. it is evident that Jesus and his train passed over the mount of Olives, in their way to Jerusalem, not only after they departed from Bethany, but from Bethphage also. Besides, the distance of Bethany from Jerusalem, viz. fifteen furlongs, or about two miles, John xi. 18. shews plainly that it stood on the side of the mountain that was farthest from Jerusalem, the nearest Side being only a sabbath-day's journey, or one mile from the city. Acts i. 12. Wherefore since Matthew tells us that Bethphage was situated at the foot of the mountain, and the other evangelists join Bethphage with Bethany, as being near to one another, it is certain that Bethphage like- wise stood on the eastern side of the hill, the side that was farthest from Jerusalem. aught Sect. 111.]' ON THE HARMONY OF THE GOSPELS. 361 aught unto you, (Luke, ash you, Why do ye loose him 1^) ye shall say, (Luke, Because) The Lord hath need of them ; and straight- xmy he ivill send them. 4. All this was done that it might be fulfilled which was spoken by the -prophet, (Zcch. ix. 9.) sayings 5. Tell ye the daughter of Sion, i. e. Jerusalem, so called be- cause a part of it was situated on the north side of Mount Sion, Psal. xlviii. 2. Behold thy King cometh unto thee^ meek, and sit- ttng upon an ass, and a colt the foal of an ass. See on John xii. 15. p. 563. When the disciples came to Bethphage, they found the asi with its colt, as Jesus had said, and immediately set about loosing them ; but the owner happening to be present, reproved them. Wherefore, they returned tlie answer which their Master had put into their mouth, and were suffered to lead both away. Mark xi. 4. And they went their way, and found the colt tied, by the door, without, in a place where two ways met ; and they loose him. 5. And certain of them that stood there, (Luke, the owners thereof) said unto them, What do ye loosing the colt ? 6. And they said unto them even as Jesus had commanded: (Luke //z^ said^ The Lord hath need of Jdm) and they let them go. The event thus corresponding to the words of Jesus, must have con- vinced the disciples that he knew every thing, and could influ- ence the wills of men, as often as he pleased to exert his power for that purpose. Mark xi. 7. And they brought the colt (Matt, the ass and the colt) to Jesus, who it seems had waited for their return at the bottom of the hill, and cast their garments on him. (Luke, upon the colt. Matt, put on them their clothes) to supply the place of a saddle, (Matt, and they set him thereon, sttolvm avroov. See on Matt, xxvii. 44. § 146.) a?id he sat upon him. For though the creature had never been used in riding before, it was perfectly tame on this occasion. When the multitude saw him mounted, they immediately bethought themselves of shewing him the ho- nours which kings and conquerors obtained in their triumphal en- tries. For as they all firmly believed that he would take the reins of government into his own hands at this passover, they had a mind to make his entry into Jerusalem have the air of a triumph. Accordingly, some spread their garments in the way*, others cut down branches off the trees, and strewed them in the way, carrying the larger sort on high, in procession before Mes- siah, as demonstrations of their joy. See Lev. xxiii. 40. 2 Mace. X. 7. Matt. xxi. 8. And a very great midtitude spread their gar- ments in the way ; (Luke, And as he went, they spread their * See 2 Kings ix. 13. where it is related, that the captains, when they proclaimed Jehu king, put their garment: under hin, on the top of the :jtairs, as a mark of their respect. clothes 3dQ A PARAPHRASE AND COMMENTARY [SeCt. Ill, clothes in the way) others cut dowfi branches from the trees, and strewed them in the xvaij. The news of our Lord's ap})roach having reached the city, great numbers of the people who were come ironi the country to attend the feast, and who had a favourable opinion of his cha- racter, went Forth with palm-branches in their hands, to wel- come Messiah to the capital. John xii. 12. On the next day^ viz. the day after Jesus was anointed in Bethany, much j)eople that were come to the feast, xdien they heard that Jesus was coming to Jerusalem, 13. Took branches (f j)eUm-trees, and went forth to meet him. When the van of the procession that attended Jesus, came to the descent of the mount of Olives, where the royal city first shewed itself, they were met by the multitude from Je- rusalem, coming up the hill with palm-branches, the symbols of peace in their hands. At meeting, the latter first saluted their brethren, and cried, Hosanna, blessed, is the King of Israel that cometh in the name of the Lord. When the disciples looked on the royal city, and heard such a multitude of their country- men proclaiming their Master Messiah, they felt high transports of joy, and answered by returning the salutation. Luke xix. 37. And when he was come nigh, viz. to Jerusalem, even now at t/ie descent of the mount of Olives, the whole midtitude of the disciples (Matt, the multitudes that went before and that followed) began to rejoice and praise God with a loud voice, for all the mighty works that they had seen, 38. Sayirig, Blessed be the King that cometh in the name of the Lord, i. e. Messiah, peace in heaven. Let happiness reign in heaven, by the admission of multitudes of the human species, and glory in the highest. Let praise on this account be given to God by the highest orders of beings. They said also. Matt. xxi. 9. * Hosanna to the Son of David: blessed is he that cometh in the name of the Lord. These are nearly the words of Psal. cxviii. 23. Mark says, they cried like- wise, Blessed be the kingdom of our father David, that cometh, or which is to be erectecl now in the name of the Lord: •Hosan7ia in the highest, or rather, among the highest ; the meaning of the disciples being this. Let the highest orders of angels join us, in praying for the prosperity of King Messiah. Thus Jesus rode amidst the acclamations and shoutings of the admiring crowd. But we must not imagine that these honours were paid to him by any sohcitation of his. The disciples and the multitude did all of their own accord. Indeed, for the rea- sons mentioned, Jesus was passive in the matter, and would neither refuse the title of Messiah, nor reprove the people who * Matt. 9. Hosanna.] The word Hosanna in Hebrew signifies, Save we beseech. Applied to Jesus on this occasion, it was of the same import with our acclamation, God save the king, and in our language would have been expressed thus, Gud save King Messiah. offered Sect. 111.] ON THE HARMONY OP TIIR GOSPELS, 363 offered it, tliough required to do both by tlie Pharisees, who had come with the multitude from the town, anil were greatly dis- pleased with the homage that was oflered to him. Luke xix. 39. And some of the Pharisees from amon^ the muUitude^ said unto him^ Master, rebnke thi/ disciples. 40. And he ansivered and said unto them, I tell ymi, that if these should, hold their peace, the stones ivonld immediately crij out. This latter clause may signity either that God would by miracle raise up others to glorify liis name rather than silence should be kept on this occasion, as Dr. Clarke explains it ; or that it was a thing altogether impossible to make the multitude hold their peace. But tliough Jesus did not refuse the honours that were now paid him, he was far from assuming the dignity of an earthly prince, or any state pacreantrv whatsoever. On the contrary, he humbled himself cxceeclinMy; his riding on an ass being an instance of great meekness and humility, according to what was prophesied of him, Zech. ix. 0, John xii. 14. * And Jesus "when he had found, a young ass, called by the other evangelists a colt, sat thereon ; as it is rvritten, 1 5. Fear 7iot, daughter of Sion ; behold, thjj king comet h, sitting on an ass^seolt. We shall easily see the propriety of applying Ze- chariah's prophecy to diis transaction, if we remember that in the east, riding on horses was anciently reckoned the greatest ostentation of magnificence. It was therefore becoming the meekness of the lowly Jesus, that in his most public entry into the capital city, he chose to ride on an ass. At the same time, there was nothmg mean or ridiculous in it, asses being the beasts which the Easterns commonly made use of in riding. It seems the disciples did not at that time form a just notion of what their Master designed by this entry, or by any of the circumstances of it. Probably they considered it as the first step of his exaltation to the throne. However, after his ascension, recollecting the pro- phecies concerning Messiah, they remembered how exactly they had been fulfilled in him, and found their faith greatly strengthen- ed thereby. 16. These things understood not his disciples at the firsts but when Jesus ivas glorified, then remembered they that these things were written of him, and that they had done these things unto him. But because the iorwardness which the multi- tude now shewed to acknowledge Jesus as the Messiah was alto- gether extraordinary, the evangelist assigns the cause thereof. * Ver. 14. And Jesus i when he had found a j/oung ass, &.C.] iu^u* Ss may better be translated, 2^0 w Jesus having foicnd a young ass, sat. For the evan- gelist does not mean that Jesus was saluted l>y the multitude from Jerusa- lem before he mounted, but his meaning is, that Jesus was riding when they saluted him. Or because Jesus sent for the ass, iv^tjy may be translated, having procured^ a sense of the word iv^Krxuv, which Ulpian direct us to, in Orat. Demosth. contra Timocr. where he tells us it signifies " labore suo aliquid consequi." Sec Beza on Matt. xvi. 25. The 364 A PARAPHKASK AND COMMENTARY [^Sect. IIL The \> itnesses of the resurrection of Lazarus zealously bestirred themselves on this occasion ; they had published the miracle far and near ; they were many in number, and persons of reputa- tion. Hence their report gained universal belief, and drew out an iniuimerable multitude to meet Jesus; a circumstance which, as the historian observes, gave great credit to the miracle, as it proved what sense the people of the age and country where it was performed, had of it. John xii. 17. The people therefm-e that was with him, when he called Lazarus out of his g7'ave, and raised him /ram the dead, hare record : The inhabitants of Be- thany and Jerusalem, who were so happy as to be present at Lazarus' resurrection, by attending on Jesus at this time, and joining with the multitude in their acclamations, bare record to the truth of that astonishing miracle. 18. For this cause the people also met him, for that they heard that he had done this miracle. In the mean time, the Pharisees and the great men were exceedingly enraged, because every measure they had taken to hinder the people from following Jesus, had proved ineffectual. 1 9. The Pharisees therefore said among themselves. Perceive ye haw ye prevail nothing P behold the world is gone after him. As Jesus drew nigh, he looked on the city, and notwithstand- ing he had already met with much ill usage from its inhabitants, and was at this very juncture to be put to death by them, yet with a divine generosity and benevolence, which nothing can equal, he wept over it in the view of the surrounding multi- tude, lifting up his voice and lamenting aloud the calamities which he foresaw were coming upon it, because its inhabitants were ignorant of the time of their visitation- Luke xix. 4 J . And *when he was come near, he beheld the city, and wept over it, 42. Saying, If thou hadst known, even thou, at least in this thy day, the things which belong wito thy peace ! hid now they are hid from thine eyes. 48. For the days shall come npon thee, that thine enemies shall cast a trench aboiU thee, and compass thee round, and keep thee in on every side. Here Jesus foretold particularly the principal circumstances of the siege of Jerusalem. And to his prophecy the event correspended most exactly. For when Titus attacked the city, the Jews defended themselves so obsti- nately, that he found there was no way to gain his purpose, but to compass the city round with a trench and mound. By this means he kept the besieged in on every side, cut off from them all hope of safety by flight, and consumed them by famine. The work which he undertook was indeed a matter of extreme dif- ficulty, for the wall measured thirty-nine furlongs, or almost five miles, and the towers were thirteen in number, every one of them ten tiirlongs in cempass. Nevertheless, the whole was finished in three days ; for to use the expression of Josephus, the fcoMiers in performing this work were animated by a divine im- petus. Sect. ill»] ON THE HARMONY OF THE GOSPELS. 365 pctus, Bell. vi. 13. Luke xix. 44. Jnd shall lay thee even xmth the ground, and thy children withiri thee,, and they shall not leave in thee one stone npo?i another. This circiimstcancc is taken no- tice of in the hirirer prophecy, concerning the destruction of Jeru- salem. Mark xiii. 1.^1 23. Our Lord mentioned it likewise in one of his prophetic parables, Matt. xxii. 7. §116. The descrip- tion which Jose})hus has given of the taking of Jerusalem by Titus, may be considered as a comuient upon these prophecies. Bell. vii. IS. " Thus was Jerusalem taken in the second year of Vespasian's reign, on the 8th day of September ; and having been already live times surprised, it was again finally destroyed. Such was the end of the besieging of Jerusalem, when there was none left to kill, nor any thing remaining for the soldiers to get. Cae- sar connnanded them to destroy the city and temple, only leaving certain towers standing that were more beautiful than the rest, viz. Phaselus, Hippicos, and Marianme, and the wall that was on the west side, meaning there to keep a garrison, and that they should be a monument of the prowess of the Romans, who had taken a city so vvell fortified, as by them it appeared to have been. All the rest of the city they so levelled," answering to our Lord's phrase, lay thee even with the gi'oimd, "that they who had not seen it before, would not believe that ever it had been inhabited." And in the preceding chapter he says, " they de- stroyed the wall and burned the outward part of the city." Sec concerning the slaughter of the inhabitants on Luke xxi. 24. and concerning the burning of the temple, on Mark xiii. 2. § 123. Because thou Jcnowcst not the time of thy visitation. Our Lord here assigns the cause of the destruction of Jerusalem and her children. It was because, that when God visited them by liis Son, the seed of Abraham and David, the Messiah, they did not know it, but rejected and crucified hiui. The destruction of the city and of her inhabitants, clearly foreseen by our Lord in all the circumstances thereof, was a scene so affecting that it moved his tender soul, and made him weep. It seems the miseries of his bitterest enemies had more influence to afl^ict and melt his soul, than the admiration, the acclamations and hosannas of his friends to elate him with joy. His weeping was a wonderful in- stance of his humanity, and is so far from lessening the dignity of his character, that it exalts it infinitely. Were it worth while, the reader might be put in mind that the historians of Greece and Rome, to aggrandize their heroes, have been at pains to relate occurrences at which they^shed tears; but this would be to fall egregiously below the greatness of the subject. Is it pos- sible to have the least relish for goodness, and not to be ravished with the man who has such a quick feeling of the miseries of others, as to weep for their misfortunes in the height of his own prosperity ; especially if the objects moving his compassion are 2 enemies. 366 A PARAPHRASE AND COMMENTARY' [Sect. 112. enemies, and liis courage is such as to enable liim to look with- out perturbation on tlie greatest disasters ready to fall on him- self? See Matlh. xx. 18, }0. Let wondering mortals then be- Jiold in this, an example ol compassion and generosity, infi- nitely supej'ior to any thing that thelieathen world can furnish, an example highly worthy of their admiration and imitation. When Jesus entered Jerusalem, the whole city was in an up- roar, on account of the prodigious concourse of people that ac- companied him, probably continuing their acclamations as he passed along; see Matt. xxi. 15, Mark xi. II. Andjesus enter- ded into Jerusalem. Matth. xxi. ] 0. And ivhen he was come into Jerusalem, all the city ivas moved, saying. Who is this P 11. And the multitude said, this is Jesus the jirophet of Nazairth of Ga- lilee, The multitude, is the apjiellation which the sacred histo- rians commonly give to Christ's friends. Wherefore, as they are here said to have called him the Prophet of Nazareth of Galilee, we may suppose they did it with a view to mortify his enemies. As if they had said. You have always affirmed that no prophet, no Messiah, can arise out of Galilee; what is your opinion now? Jesus rode directly to the temple, but did not drive the buyers and sellers out this first day ; for Mark expressly tells us, it was evening by the time he got thither, and had looked round on all things ; from which we learn that the market in the temple, which he intended to prohibit, was over. It seems he staid in Jerusalem but a little while. Having made his public appear- ance in the metropolis, and received the title of Messiah openly from the multitude, and surveyed the temple, he left the city without doing any thing, to the great discouragement of the throng that had come in with him, expecting he was immedi- ately to have laid hold on the reins of government. Mark xi. 11. And Jesus entered, into Jerusalem, and into the temple ,- and *i^hen he had looked round about upon all things, and no*io the eve7i~tide "Jims come, he KDent out unto Bethany mth the trvehe. See on Lukexxii. 37. §125. § CXII. The fig-tree is cursed, and the temple is purged. Matt. xxi.l2— 2\>. Mark ix. 12 — 26. Luke xix. ^5,46, Jesus and his disciples having lodged all night in Bethany, de- parted next morning for Jerusalem. By the way they happened to spy a fig-tree that looked green, was full of leaves, and at a distance promised abundance of fruit. To this tree Jesus went in expectation of finding figs thereon, for he was hungry, and the season of gathering them was not yet come. Mark xi. 1 2. And 071 the morrow "dohen they la^etx come from Bethany, he teas hungry. 13. * And seeing a fig tree afar off having leaves, he came, *Mai'k 15. And seeing ajig-tree afar ofi\ Iiaving leave s.\ From the circum- stance Sect. 112.] ON THE harmony of the gospels. 367 came, ifJiajnhj he viight find any ihinii thereon ,• aiid xahni he came to it, lie found nothing hut leaves : *^/or the time of figs "iVas not yet ; the iinlVuitrulncss of the tree at tliis season slifwino- it to be absolutely barren. 11. Jesus a?is'wered and said unto it, No man cat fn fit of thee hereafter for ever ; (Matt. 19. Let no fruit groxv on thee hcficeforxvard for ever) and his disciples heard it (Malt, and presentli/ the ^fig-tree xdthered away.) 'I'his, like some other of our Lord's aetions, was enibleuialieal. Its mean- ing was the same with the jiarable of the barren ii;;• though you pretend that ye do not know from whence John's baptism was, John came unto you in the *maxj of righteousness ; he clearly proved his mission from God, «7Zfl^ ye believed him not : gave no credit to the testimony whicli lie bare to me, and consequently would not go into the vinevard : but the jmblicans and the harlots believed him, they received his testimony and obeyed the gospel. And ye, i^hen ye had seen it, repented, net aftei'*ward, thai ye might believe him : When ye had seen persons of the most abandoned characters reformed by his sei-mons, which doubtless was a strong })roof of his mission from God, ye did not re}:)ent of your opposition to that holy man, nor of your disobedience to his instructions; at least your remorse \\'as not of such a kind as to make you afterwards believe him. The moral reflection suggested by this passage of the history is, that the openly profane are more apt to repent than hy})o- crites ; which experience also shews to be true. The reason is, persons openly profane have nothing by whicli they can defend themselves against the terrors of God, when once they begin to fasten upon their consciences. Whereas, hypocrites having a form of godliness, screen themselves therewith from all the at- tacks that can be made upon them, by the strongest argiunents drawii, whether from reason, or from the word of God. § CXV. The parable of the vineyard that was let out to hus- bandmen. Matth. xxi. 33 — 46. Mark xii. 1 — 12. Luke XX. 9 — 19. Our Lord did not rest satisfied with shewin